Acts · Chapter 20

V. 1. After the tumult was ceased-So Demetrius gained nothing. Paul remained there till all was quiet.

Verse 1. 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.

Verse 1. After the uproar, Paul called unto him the disciples — To comfort and encourage them; and departed — From Ephesus, after the long abode he had made there; to go into Macedonia — To visit the churches at Philippi, Thessalonica, and Berea. This, however, does not necessarily imply his immediate departure: he may have remained in Ephesus and its neighbourhood some months after the riot, to comfort the disciples, and establish the churches of Asia, whose salutation he sent in the conclusion of his first letter to the Corinthians. Besides, from Paul’s own account, it appears that he remained in the neighbourhood of Ephesus, waiting for the coming of Titus from Corinth. But Titus not arriving within the time appointed him, the apostle became impatient, and went forward to Troas, in the hope of meeting with him there. But being disappointed in that expectation also, he passed over into Macedonia, where at length Titus came to him.

1. Uproar was ceased—With the close of this tumult closed Paul’s memorable ministry of three years (with perhaps some full vacations) in Ephesus. He had made preparations for departure before the disturbance, (Acts 19:22,) and he had fixed (1 Corinthians 16:8) the Pentecost of A.D. 57 as the limit of his stay. Assuming that this was the point of his departure, as he returned to Jerusalem to the Pentecost of 58, this his third missionary circuit, measured from Ephesus, filled a precise year. Departed—As his route of departure is over old travelled ground, Luke dismisses it with few words; but the return route from Corinth is so pregnant with interest as to occupy a chapter and a half. Into Macedonia—As he promised to the Corinthians, (1 Corinthians 16:5.) After writing his first epistle to the Corinthians he was so anxious as to its effect upon that Church that he sent Titus to Corinth to ascertain and report. Titus and his report he expected to receive at Troas, on his way to Macedonia. No Titus appeared, and in deep distress the apostle crossed over the Hellespont, and visited the Philippian Church. There he would meet Luke, whom he had left in Philippi six years before. And there too, to his joy, Titus came with a joyful report (2 Corinthians 7:6-7) from the Corinthian Church. That Church had expelled the immoral, and returned to its allegiance to Paul. Yet the Judaizers were at work, headed by a bold and talented, and yet to us unknown, leader, and this, in addition to the business of the collections for the poor saints at Jerusalem, called out Paul’s Fourth Letter—THE SECOND EPISTLE TO THE CORINTHIANS, from Macedonia, autumn, A.D. 57.

This epistle was sent by Titus, and a “brother” mentioned but not named in 2 Corinthians 8:18. whom we identify with Luke. For, 1. Luke was at this time at Philippi; 2. The words “whose praise in the Gospel is in all the Churches,” well describes one whose Gospel (probably published during his long residence in Antioch) was already in circulation among the Pauline Churches; 3. A few months afterward Paul, at Corinth, writing his epistle to Rome, named Luke (Lucius) as being at Corinth; 4. In this agree the ancient superscription at the end of the epistle, Origen, Jerome, Wetstein, Whitby, Wordsworth; and other high authorities. (See note on 16:10.)

V. 2. He came into Greece-That part of it which lay between Macedonia and Achaia.

Verse 2. He came into Greece] eiv thn JEllada, Into Hellas, Greece properly so called, the regions between Thessaly and Propontis, and the country of Achaia. He did not, however, go there immediately: he passed through Macedonia, Acts 20:1, in which he informs us, 2 Corinthians 7:5-7, that he suffered much, both from believers and infidels; but was greatly comforted by the arrival of Titus, who gave him a very flattering account of the prosperous state of the Church at Corinth. A short time after this, being still in Macedonia, he sent Titus back to Corinth, 2 Corinthians 8:16, 17, and sent by him the second epistle which he wrote to that Church, as Theodoret and others suppose. Some time after, he visited Corinth himself, according to his promise, 1 Corinthians 16:5. This was his third voyage to that city, 2 Corinthians 12:14; 13:1. What he did there at this time cannot be distinctly known; but, according to St. Augustin, he ordered every thing relative to the holy eucharist, and the proper manner in which it was to be received. See Calmet.

Verse 2. And when he had gone over those parts — Zealously pursuing everywhere the work in which he was engaged; and had given much exhortation — To the Christians whom he found there, or had exhorted them with much discourse; he came into Greece — That part of it which lay between Macedonia and Achaia. In going through Macedonia, the apostle had those outward fightings and inward fears, of which he speaks, 2 Corinthians 7:5. But, after great anxiety in his mind, he was at length comforted by the coming of Titus, who brought him a pleasing account of the state of affairs at Corinth. And in particular, what he said of their liberal disposition gave the apostle reason to glory in them, and to excite the Macedonians to imitate their generosity in assisting the contribution he was now raising for the poor Christians in Judea, which was one part of his business in this journey, 2 Corinthians 9:2; 8:1-14. The second epistle to the Corinthians was therefore written from Macedonia at this time, as these passages manifest, and was sent by Titus, who, on this occasion, returned to get the collection in still greater forwardness. This journey through the different towns of Macedonia, in which churches were established, of course took up several months; and no doubt many circumstances occurred, at most of these places, which made his presence with them for a while highly expedient. Perhaps also it was at this time that he preached the gospel on the confines of Illyricum, as mentioned, Romans 15:19.

2. Gone over those parts—He travelled into, or at least as far as, Illyricum, (Romans 15:19.) Greece—Southern Greece, distinguished, as was often the case, from Macedonia.

V. 3. An ambush being laid for him-In his way to the ship.

Verse 3. Abode three months] Partly, as we may suppose, at Corinth, at Athens, and in Achaia; from which place he is supposed to have sent his epistle to the Romans, because he continued longer here than at any other place, and mentions several of the Corinthians in his salutations to the believers of Rome.

When the Jesus laid wait for him] Paul had determined to go by sea to Syria, and from thence to Jerusalem. This was the first object of his journey; and this was the readiest road he could take; but, hearing that the Jews had laid wait for him, probably to attack his ship on the voyage, seize his person, sell him for a slave, and take the money which he was carrying to the poor saints at Jerusalem, he resolved to go as much of the journey as he conveniently could, by land. Therefore, he returned through Macedonia, and from thence to Troas, where he embarked to sail for Syria, on his way to Jerusalem. The whole of his journey is detailed in this and the following chapter. See also the map.

Verse 3. And there — Namely, in Greece; he abode three months — Meeting, it seems, with business there as he often did in other places, which detained him longer than he expected. During this time, he received from the churches of Achaia the money which they had collected for the saints in Judea, agreeably to his direction to the Corinthians, 1 Corinthians 16:1-3. At this time also he wrote his epistle to the Romans, of whose affairs he had heard by Aquila and Priscilla. For, it plainly appears, that epistle was written before his imprisonment at Rome; and in it he speaks of a collection made by the churches of Macedonia and Achaia, with which he was hastening to Jerusalem, Romans 15:25-27; a circumstance which fixes it to this time. It appears, also, from Romans 16:21, that Timothy and Sosipater (or Sopater, one of the noble Bereans) were with him when that epistle was written, which agrees with verse four of this chapter, by which we find they both attended him into Asia. And when the Jews had laid wait for him, as he was about to sail into Syria, he — Upon this account; purposed — Egeneto gnwmh, the thought, or design, occurred, or he conceived the intention; to return through Macedonia — The fact seems to be, that having finished all his matters in Greece, he had proposed to sail directly into Syria. But the Jews, who had heard of the money he was carrying to Jerusalem; and who, besides, hated him as an enemy to their religion, lying in wait for him in Cenchrea, the eastern port of Corinth, where he was to embark, he changed his resolution. So that avoiding that port, which was about nine miles from Corinth, he returned by land, through Macedonia, in such time that he left Philippi after the days of unleavened bread, and so began his voyage into Syria.

3. Jews laid wait—Probably at Cenchrea they plotted either to kidnap and slay him before he embarked, or, perhaps, embarking with him, to assassinate him at sea.

V. 4. To Asia-There some of them left him. But Trophimus went with him to Jerusalem, Acts 21:29. Aristarchus, even to Rome, Acts 27:2.

Verse 4. And there accompanied him] Rather, says Bishop Pearce, there followed him as far as to Asia; for they were not in his company till he set sail from Philippi, and came to them at Troas, in Asia, whither they had gone before, and where they tarried for him, Acts 20:5. Into Asia] acri thv asiav; These words are wanting in two MSS., Erpen, the Æthiopic, Coptic, and Vulgate. Some think that they embarrass this place; for how these could accompany him into Asia, and go before him, and tarry for him at Troas, Acts 20:6, is not so very clear; unless we suppose, what I have glanced at in the table of contents, that they came with him to Asia, but, he tarrying a short time, they proceeded on their journey, and stopped for him at Troas, where he shortly after rejoined them. Mr. Wakefield gets rid of the difficulty by reading the verse thus: Now Sopater of Berea accompanied him; but Aristarchus and Secundus of Thessalonica, Gaius of Derbe, Timothy of Lystra, and Tychicus and Trophimus of Asia, went before, and tarried for us at Troas. Sopater of Berea] Sopater seems to be the same as Sosipater, whom St. Paul mentions as his kinsman, Romans 16:21. ADE, more than twenty others, with the Coptic, Armenian, later Syriac in the margin, Vulgate, Itala, Theophylact, Origen, and Bede, add purrou, Sopater the SON OF PYRRHUS. Griesbach has received this into his text.

Aristarchus of Thessalonica] This person occurs in Acts 19:29, and is mentioned there as a Macedonian. He attended Paul in his journey to Rome, Acts 27:2, and was his fellow labourer, Philemom 1:24, and his fellow prisoner, Colossians 4:10, 11. Secundus is mentioned nowhere but in this place.

Gaius of Derbe] This is supposed to be the same who is mentioned Acts 19:26, and who is there called a man of Macedonia, of which some suppose he was a native, but descended from a family that came from Derbe; but as Gaius, or Caius, was a very common name, these might have been two distinct persons. One of this name was baptized by St. Paul at Corinth, 1 Corinthians 1:14, and entertained him as his host while he abode there, Romans 16:23, and was probably the same to whom St. John directs his third epistle.

And Timotheus] Of Lystra, is added by the Syriac. This was the same person of whom mention is made, Acts 16:1, and to whom St. Paul wrote the two epistles which are still extant; and who was a native of Lystra, as we learn from the above place. It was on this evidence, probably that the ancient Syriac translator added, of Lystra, to the text. This reading is not supported by any MSS.

Tychicus-of Asia] This person was high in the confidence of St. Paul. He styles him a beloved brother, and faithful minister in the Lord, whom he sent to the Ephesians, that he might know their affairs, and comfort their hearts, Ephesians 6:21, 22. He sent him for the same purpose, and with the same commendations, to the Colossians, Colossians 4:7, 8. Paul seems also to have designed him to superintend the Church at Crete in the absence of Titus; see Titus 3:12. He seems to have been the most intimate and confidential friend that Paul had.

Trophimus.] Was an Ephesian; and both he and Tychicus are called efesioi, Ephesians, instead of asianoi, Asiatics, in the Codex Bezæ, both Greek and Latin, and in the Sahidic. He accompanied Paul from Ephesus into Greece, as we see here; and from thence to Jerusalem, Acts 21:29. He had, no doubt, travelled with him on other journeys, for we find, by 2 Timothy 4:20, that he was obliged to leave him sick at Miletus, being then, as it is likely, on his return to his own kindred at Ephesus.

Verses 4-6. And there accompanied him into Asia Sopater of Berea, &c. — The several persons mentioned in this verse are thought by some to have been joined with Paul as messengers of the churches, in carrying their contributions to the poor brethren at Jerusalem. We know but few particulars of most of them. Sopater is thought to be the same with Sosipater, mentioned by Paul as his kinsman, Romans 16:21. Aristarchus and Secundus are the Macedonians of whom he speaks, 2 Corinthians 9:4; and Gaius of Derbe, the person who, with Aristarchus, was hurried into the theatre at Ephesus during the riot; he was baptized by Paul at Corinth, 1 Corinthians 1:14; and entertained him as his host, while he abode there, Romans 16:23; and afterward John directs his third epistle to him. Of Timothy, see Acts 16:1, &c. Tychicus of Asia, was often sent on messages by Paul, 2 Timothy 4:12; Titus 3:12; and more than once is recommended by him to the churches, as a beloved brother, and fellow-servant in the Lord, whom he employed, not only to acquaint them with his own affairs, but that he might know their state, and comfort their hearts, Ephesians 6:21, 22; Colossians 4:7, 8. Trophimus, who was of Ephesus, appears to have been a Gentile convert, whom we find afterward with Paul at Jerusalem, Acts 21:29; and who attended him in other journeys, till he left him at Miletum sick, 2 Timothy 4:26. These two last, being distinguished here from Timothy and Gaius, who were of Lystra and Derbe, which lay in Asia Minor; and yet being said to be Asiatics, must have been so called, because they were natives of the proconsular Asia. These, going before, tarried for us at Troas — It appears from the construction of the original, that this refers not to all the persons mentioned in the preceding verse, but only to the two last named, Tychicus and Trophimus. And we sailed from Philippi — Some time after the forementioned persons left us; (Luke was now with Paul again, as we learn from his manner of expressing himself;) after the days of unleavened bread — That is, after the passover week was ended; and came to Troas in five days — Paul, in his former progress, crossed over from Troas to Philippi in two days; where we abode seven days — Conversing with the Christians there. This Paul might choose to do so much the rather as he had declined such great views of service as were here opened to him, when he passed through it before, in his way to Macedonia. See 2 Corinthians 2:12, 13.

Verse 4. There accompanied him — Sopater of Berea, the son of Pyrrhus, according to the Vulgate. He is called by Paul, Sosipater. Romans 16:21. Aristarchus, who accompanied him to Rome, and Secundus, both of Thessalonica: Acts 27:2. Gaius of Derbe, Timotheus of Lystra, of Asia Tychicus and Trophimus; all great and able ministers, and acquainted, in some sort, with Grecian literature. Like Clement and others they came into the church loaded with Egyptian gold, for the Greeks allow that they received letters from Phœnicia first, and then from Egypt. Thus the great Shepherd raised up faithful pastors to feed the flock.

4. Accompanied—Seven persons now form Paul’s company, a retinue unprecedentedly large. They are said to have accompanied Paul to Asia; but as we find that both Aristarchus and Trophimus were with him at Jerusalem, it is probable the whole seven went thither. (See note on Acts 21:1.)

Verse 5. Tarried for us at Troas.] See the preceding verse. Troas was a small town in Phrygia Minor, in the province called the Troad: see Acts 16:8.

Verses 4-6. And there accompanied him into Asia Sopater of Berea, &c. — The several persons mentioned in this verse are thought by some to have been joined with Paul as messengers of the churches, in carrying their contributions to the poor brethren at Jerusalem. We know but few particulars of most of them. Sopater is thought to be the same with Sosipater, mentioned by Paul as his kinsman, Romans 16:21. Aristarchus and Secundus are the Macedonians of whom he speaks, 2 Corinthians 9:4; and Gaius of Derbe, the person who, with Aristarchus, was hurried into the theatre at Ephesus during the riot; he was baptized by Paul at Corinth, 1 Corinthians 1:14; and entertained him as his host, while he abode there, Romans 16:23; and afterward John directs his third epistle to him. Of Timothy, see Acts 16:1, &c. Tychicus of Asia, was often sent on messages by Paul, 2 Timothy 4:12; Titus 3:12; and more than once is recommended by him to the churches, as a beloved brother, and fellow-servant in the Lord, whom he employed, not only to acquaint them with his own affairs, but that he might know their state, and comfort their hearts, Ephesians 6:21, 22; Colossians 4:7, 8. Trophimus, who was of Ephesus, appears to have been a Gentile convert, whom we find afterward with Paul at Jerusalem, Acts 21:29; and who attended him in other journeys, till he left him at Miletum sick, 2 Timothy 4:26. These two last, being distinguished here from Timothy and Gaius, who were of Lystra and Derbe, which lay in Asia Minor; and yet being said to be Asiatics, must have been so called, because they were natives of the proconsular Asia. These, going before, tarried for us at Troas — It appears from the construction of the original, that this refers not to all the persons mentioned in the preceding verse, but only to the two last named, Tychicus and Trophimus. And we sailed from Philippi — Some time after the forementioned persons left us; (Luke was now with Paul again, as we learn from his manner of expressing himself;) after the days of unleavened bread — That is, after the passover week was ended; and came to Troas in five days — Paul, in his former progress, crossed over from Troas to Philippi in two days; where we abode seven days — Conversing with the Christians there. This Paul might choose to do so much the rather as he had declined such great views of service as were here opened to him, when he passed through it before, in his way to Macedonia. See 2 Corinthians 2:12, 13.

5. Tarried for us—Here at starting from Philippi, Luke suddenly recommences the “we passages.” (See note on Acts 16:10.)

V. 6. We set sail-St. Luke was now with St. Paul again, as we learn from his manner of expressing himself.

Verse 6. Days of unleavened bread] The seven days of the passover, in which they ate unleavened bread. See the account of this festival in the notes on Exodus 12:1-51. It is evident, from the manner in which St. Luke writes here, that he had not been with St. Paul since the time he accompanied him to Philippi, Acts 16:10-12; but he now embarks at Philippi with the apostle, and accompanies him to Troas, and continues with him through the rest of his journey.

To Troas in five days] So long they were making this voyage from Philippi, being obliged to keep always by the coast, and in sight of the land; for the magnetic needle was not yet known. See the situation of these places upon the map.

Verses 4-6. And there accompanied him into Asia Sopater of Berea, &c. — The several persons mentioned in this verse are thought by some to have been joined with Paul as messengers of the churches, in carrying their contributions to the poor brethren at Jerusalem. We know but few particulars of most of them. Sopater is thought to be the same with Sosipater, mentioned by Paul as his kinsman, Romans 16:21. Aristarchus and Secundus are the Macedonians of whom he speaks, 2 Corinthians 9:4; and Gaius of Derbe, the person who, with Aristarchus, was hurried into the theatre at Ephesus during the riot; he was baptized by Paul at Corinth, 1 Corinthians 1:14; and entertained him as his host, while he abode there, Romans 16:23; and afterward John directs his third epistle to him. Of Timothy, see Acts 16:1, &c. Tychicus of Asia, was often sent on messages by Paul, 2 Timothy 4:12; Titus 3:12; and more than once is recommended by him to the churches, as a beloved brother, and fellow-servant in the Lord, whom he employed, not only to acquaint them with his own affairs, but that he might know their state, and comfort their hearts, Ephesians 6:21, 22; Colossians 4:7, 8. Trophimus, who was of Ephesus, appears to have been a Gentile convert, whom we find afterward with Paul at Jerusalem, Acts 21:29; and who attended him in other journeys, till he left him at Miletum sick, 2 Timothy 4:26. These two last, being distinguished here from Timothy and Gaius, who were of Lystra and Derbe, which lay in Asia Minor; and yet being said to be Asiatics, must have been so called, because they were natives of the proconsular Asia. These, going before, tarried for us at Troas — It appears from the construction of the original, that this refers not to all the persons mentioned in the preceding verse, but only to the two last named, Tychicus and Trophimus. And we sailed from Philippi — Some time after the forementioned persons left us; (Luke was now with Paul again, as we learn from his manner of expressing himself;) after the days of unleavened bread — That is, after the passover week was ended; and came to Troas in five days — Paul, in his former progress, crossed over from Troas to Philippi in two days; where we abode seven days — Conversing with the Christians there. This Paul might choose to do so much the rather as he had declined such great views of service as were here opened to him, when he passed through it before, in his way to Macedonia. See 2 Corinthians 2:12, 13.

6. The days of unleavened bread—The Passover. Paul purposed to be at Jerusalem by Pentecost, seven weeks afterward. He, doubtless, solemnly observed the Passover, or at any rate the Christian Easter or resurrection day. The result was that, owing probably to bad weather, he was five days instead of two in crossing the Hellespont to Troas. Assuming with most commentators that this journey took place in the year 58, we can with tolerable certainty name the days of each advance. The passover feast closed on April 3, which appears to have been on Tuesday; and Paul started from Neapolis, the port of Philippi, on Wednesday, April 4. The five days to Troas would terminate Saturday, April 8. After a week at Troas, he left on Monday, April 17. Seven days—The Christian week. Eutychus Raised from the Dead—7-12.

All event divinely dispensed for the confirmation of the young Church at Troas.

V. 7. To break bread-That is, to celebrate the Lord's Supper; continued his discourse-Through uncommon fervour of spirit.

Verse 7. Upon the first day of the week] What was called kuriakh, the Lord’s day, the Christian Sabbath, in which they commemorated the resurrection of our Lord; and which, among all Christians, afterwards took the place of the Jewish Sabbath.

To break bread] To break [Syriac] eucaristia, the eucharist, as the Syriac has it; intimating, by this, that they were accustomed to receive the holy sacrament on each Lord’s day. It is likely that, besides this, they received a common meal together. Some think the agaph, or love feast, is intended. Continued his speech until midnight.] At what time he began to preach we cannot tell, but we hear when he concluded. He preached during the whole night, for he did not leave off till the break of the next day, Acts 20:11, though about midnight his discourse was interrupted by the fall of Eutychus. As this was about the time of pentecost, and we may suppose about the beginning of May, as Troas was in about 40 degrees of north latitude, the sun set there at seven P.M. and rose at five A.M., so that the night was about eight hours long; and taking all the interruptions together, and they could not have amounted to more than two hours, and taking no account of the preceding day’s work, Paul must have preached a sermon not less than six hours long. But it is likely that a good part of this time was employed in hearing and answering questions; for dielegeto, and dialegomenou, may be thus understood.

Verses 7-10. And upon the first day of the week, when the disciples — As was usual with them on that day; came together — From different parts; to break bread — That is, to celebrate the Lord’s supper. It is well known the primitive Christians administered the eucharist every Lord’s day, and as that was the most solemn and appropriate, as well as the concluding act of their worship, it is no wonder that it should be mentioned as the end of their assembling. Paul preached unto them — With great fervency, being now to take his leave of them, and depart on the morrow — And his heart was so enlarged in love to his hearers, and concern for their salvation, that he continued his speech until midnight — Through uncommon fervour of spirit. And there were many lights — Or lamps; in the upper chamber where they were assembled — For, whatever the malice of their enemies might insinuate, the Christians held not their assemblies in darkness, but took all prudent precautions to avoid every circumstance that might incur censure, or even suspicion. And there sat in a window — Kept open to prevent heat, both from the lamps and the number of people; a young man, named Eutychus, who, having fallen into a deep sleep, as Paul was long preaching, fell down from the third loft — And no wonder, if, like the eastern windows, described by Chardin, this was very large, and even with the floor; and was taken up dead — Really and properly so; and (the whole assembly, doubtless, being thrown into disorder) Paul — Breaking off his discourse; went down and fell on him — It is observable, our Lord never used this gesture, but Elijah and Elisha did, as well as Paul; and embracing high — In his arms; said, Trouble not yourselves — Be not in any disorder about it; for his life is in him — He is come to life again. Paul, doubtless, restored him to life by a miracle. When he therefore was come up again — Into the chamber where the assembly met; (for, having composed and quieted their minds, he returned to his work;) and had broken bread — And conversed a considerable time; even till break of day, he departed — From Troas, without taking any rest at all. And they brought the young man alive — And well into the room; and were not a little comforted — At so happy an event; and the rather, as they might apprehend that some reproach would have been occasioned by his death, if he had not been so recovered, because it happened in a Christian assembly, which had been protracted so long beyond the usual bounds of time, on this extraordinary occasion. But, alas! how many of those that have allowed themselves to sleep under sermons, or, as it were, to dream awake, have perished for ever, with the neglected sound of the gospel in their ears; have slept the sleep of eternal death, and are fallen to rise no more!

Ver. 7. On the first day of the week; the sabbath being so appointed by “the Son of man, who is Lord also of the sabbath;” and it is thought to be the original sabbath in which God rested from all his works, as stated in Ezekiel 20:12-20.

They came to break bread. The Syriac reads, eucharist, or sacrament. The lovefeast was often celebrated at the same time, when the brethren “prophesied one by one.”

Paul — continued his speech until midnight. He had eloquence ever flowing from inexhaustible treasures of wisdom and knowledge. GAUSSEN, being once asked, what was the best way of excelling in the eloquence of the pulpit, replied, “To love Christ with supreme affection: then a preacher is carried beyond himself, and can scarcely close his subject.” — De arte concionandi: pp. 149-156.

7. First day of the week—This Church was founded the year before by Paul, and it seems by the phrase, when the disciples came together to, etc., that the practice of Sunday meetings was already established under Paul’s authority. The Roman philosopher Pliny, in a letter to the Emperor Trajan, from the near province of Bithynia, about fifty years after this period, well illustrates this fact in the following words: “They (the Christians) are accustomed to meet together on a stated day (stato die) before it is light, and sing among themselves alternately a hymn to Christ as God, and bind themselves by an oath (sacramento) not to the commission of any wickedness, but, on the contrary, not to be guilty of theft, or robbery, or adultery, never to falsify their word, nor to deny a pledge committed to them; and, when these things were ended, it was their custom to separate, and then to come together again to a meal, which they ate in common, without any disorder.”

It was, doubtless, at this second or evening meeting of Sunday night that Paul here preached, expecting to embark on Monday morning. To break bread—Either the Lord’s supper, or the lovefeast, or both. Speech— Rather, converse; implying an interchange of discourse.

V. 8. There were many lamps in the room where they were assembled-To prevent any possible scandal.

Verse 8. Upper chamber] It was in an upper chamber in the temple that the primitive disciples were accustomed to meet: on that account, they might have preferred an upper chamber whenever they could meet with it. The pious Quesnel supposes that the smoke, issuing from the many lamps in this upper chamber, was the cause of Eutychus falling asleep; and this, he says, the apostle mentions, in charity, to excuse the young man’s appearing negligent.

Verses 7-10. And upon the first day of the week, when the disciples — As was usual with them on that day; came together — From different parts; to break bread — That is, to celebrate the Lord’s supper. It is well known the primitive Christians administered the eucharist every Lord’s day, and as that was the most solemn and appropriate, as well as the concluding act of their worship, it is no wonder that it should be mentioned as the end of their assembling. Paul preached unto them — With great fervency, being now to take his leave of them, and depart on the morrow — And his heart was so enlarged in love to his hearers, and concern for their salvation, that he continued his speech until midnight — Through uncommon fervour of spirit. And there were many lights — Or lamps; in the upper chamber where they were assembled — For, whatever the malice of their enemies might insinuate, the Christians held not their assemblies in darkness, but took all prudent precautions to avoid every circumstance that might incur censure, or even suspicion. And there sat in a window — Kept open to prevent heat, both from the lamps and the number of people; a young man, named Eutychus, who, having fallen into a deep sleep, as Paul was long preaching, fell down from the third loft — And no wonder, if, like the eastern windows, described by Chardin, this was very large, and even with the floor; and was taken up dead — Really and properly so; and (the whole assembly, doubtless, being thrown into disorder) Paul — Breaking off his discourse; went down and fell on him — It is observable, our Lord never used this gesture, but Elijah and Elisha did, as well as Paul; and embracing high — In his arms; said, Trouble not yourselves — Be not in any disorder about it; for his life is in him — He is come to life again. Paul, doubtless, restored him to life by a miracle. When he therefore was come up again — Into the chamber where the assembly met; (for, having composed and quieted their minds, he returned to his work;) and had broken bread — And conversed a considerable time; even till break of day, he departed — From Troas, without taking any rest at all. And they brought the young man alive — And well into the room; and were not a little comforted — At so happy an event; and the rather, as they might apprehend that some reproach would have been occasioned by his death, if he had not been so recovered, because it happened in a Christian assembly, which had been protracted so long beyond the usual bounds of time, on this extraordinary occasion. But, alas! how many of those that have allowed themselves to sleep under sermons, or, as it were, to dream awake, have perished for ever, with the neglected sound of the gospel in their ears; have slept the sleep of eternal death, and are fallen to rise no more!

8. Many lights—The whole scene, both of ministry and miracle, if not by daylight, took place under clear lamplight. Upper chamber—(See note on 1:13.)

V. 9. In the window-Doubtless kept open, to prevent heat, both from the lamps and the number of people.

Verse 9. There sat in a window] This was probably an opening in the wall, to let in light and air, for there was no glazing at that time; and it is likely that Eutychus fell backward through it, down to the ground, on the outside; there being nothing to prevent his falling out, when he had once lost the power to take care of himself, by getting into a deep sleep.

Verses 7-10. And upon the first day of the week, when the disciples — As was usual with them on that day; came together — From different parts; to break bread — That is, to celebrate the Lord’s supper. It is well known the primitive Christians administered the eucharist every Lord’s day, and as that was the most solemn and appropriate, as well as the concluding act of their worship, it is no wonder that it should be mentioned as the end of their assembling. Paul preached unto them — With great fervency, being now to take his leave of them, and depart on the morrow — And his heart was so enlarged in love to his hearers, and concern for their salvation, that he continued his speech until midnight — Through uncommon fervour of spirit. And there were many lights — Or lamps; in the upper chamber where they were assembled — For, whatever the malice of their enemies might insinuate, the Christians held not their assemblies in darkness, but took all prudent precautions to avoid every circumstance that might incur censure, or even suspicion. And there sat in a window — Kept open to prevent heat, both from the lamps and the number of people; a young man, named Eutychus, who, having fallen into a deep sleep, as Paul was long preaching, fell down from the third loft — And no wonder, if, like the eastern windows, described by Chardin, this was very large, and even with the floor; and was taken up dead — Really and properly so; and (the whole assembly, doubtless, being thrown into disorder) Paul — Breaking off his discourse; went down and fell on him — It is observable, our Lord never used this gesture, but Elijah and Elisha did, as well as Paul; and embracing high — In his arms; said, Trouble not yourselves — Be not in any disorder about it; for his life is in him — He is come to life again. Paul, doubtless, restored him to life by a miracle. When he therefore was come up again — Into the chamber where the assembly met; (for, having composed and quieted their minds, he returned to his work;) and had broken bread — And conversed a considerable time; even till break of day, he departed — From Troas, without taking any rest at all. And they brought the young man alive — And well into the room; and were not a little comforted — At so happy an event; and the rather, as they might apprehend that some reproach would have been occasioned by his death, if he had not been so recovered, because it happened in a Christian assembly, which had been protracted so long beyond the usual bounds of time, on this extraordinary occasion. But, alas! how many of those that have allowed themselves to sleep under sermons, or, as it were, to dream awake, have perished for ever, with the neglected sound of the gospel in their ears; have slept the sleep of eternal death, and are fallen to rise no more!

9. In the window—On the window-sill, projecting out like a balcony; and the shutters were probably open to admit air. Dead—Luke means to affirm complete death: for it is the miracle of the matter which forms the whole purpose of his narrating it.

V. 10. Paul fell on him-It is observable, our Lord never used this gesture. But Elijah and Elisha did as well as Paul.

His life is in him-He is alive again.

Verse 10. And Paul-fell on him] epepesen autw, Stretched himself upon him, in the same manner as Elisha did on the Shunammite’s son, 2 Kings 4:33-35; though the action of lying on him, in order to communicate warmth to the flesh, might not have been continued so long as in the above instance; nor indeed was it necessary, as the natural warmth had not yet left the body of Eutychus; but the son of the Shunammite had been some time dead.

Verses 7-10. And upon the first day of the week, when the disciples — As was usual with them on that day; came together — From different parts; to break bread — That is, to celebrate the Lord’s supper. It is well known the primitive Christians administered the eucharist every Lord’s day, and as that was the most solemn and appropriate, as well as the concluding act of their worship, it is no wonder that it should be mentioned as the end of their assembling. Paul preached unto them — With great fervency, being now to take his leave of them, and depart on the morrow — And his heart was so enlarged in love to his hearers, and concern for their salvation, that he continued his speech until midnight — Through uncommon fervour of spirit. And there were many lights — Or lamps; in the upper chamber where they were assembled — For, whatever the malice of their enemies might insinuate, the Christians held not their assemblies in darkness, but took all prudent precautions to avoid every circumstance that might incur censure, or even suspicion. And there sat in a window — Kept open to prevent heat, both from the lamps and the number of people; a young man, named Eutychus, who, having fallen into a deep sleep, as Paul was long preaching, fell down from the third loft — And no wonder, if, like the eastern windows, described by Chardin, this was very large, and even with the floor; and was taken up dead — Really and properly so; and (the whole assembly, doubtless, being thrown into disorder) Paul — Breaking off his discourse; went down and fell on him — It is observable, our Lord never used this gesture, but Elijah and Elisha did, as well as Paul; and embracing high — In his arms; said, Trouble not yourselves — Be not in any disorder about it; for his life is in him — He is come to life again. Paul, doubtless, restored him to life by a miracle. When he therefore was come up again — Into the chamber where the assembly met; (for, having composed and quieted their minds, he returned to his work;) and had broken bread — And conversed a considerable time; even till break of day, he departed — From Troas, without taking any rest at all. And they brought the young man alive — And well into the room; and were not a little comforted — At so happy an event; and the rather, as they might apprehend that some reproach would have been occasioned by his death, if he had not been so recovered, because it happened in a Christian assembly, which had been protracted so long beyond the usual bounds of time, on this extraordinary occasion. But, alas! how many of those that have allowed themselves to sleep under sermons, or, as it were, to dream awake, have perished for ever, with the neglected sound of the gospel in their ears; have slept the sleep of eternal death, and are fallen to rise no more!

Ver. 10. His life is in him. The Lord healed and restored this young man, lest it should add one loss to another, and occasion reproach among the wicked. Thus the calamity was turned to joy.

10. Fell on him—Paul is now doubtless, conscious of the same miraculous power and impulse as inspired Elijah and Elisha to embrace the dead to redeem them from death, (1 Kings 17:21; 2 Kings 4:34.) His life is in him—Life or soul. It was not until after Paul’s miraculous embrace that it became true that his life was in him.

V. 11. So departed-Without taking any rest at all.

Verse 11. Had broken bread] Had taken some refreshment, in order to their journey.

And talked a long while] oJmilhsav, Having familiarly conversed, for this is the import of the word, which is very different from the dielegeto, of the seventh verse, and the dialegomenou, of the ninth; which imply solemn, grave discourse.

11. Come up again—From the ground to the third loft. Departed—Went out, that is, from the upper room of the assemblage.

V. 12. And they brought the young man alive-But alas! How many of those who have allowed themselves to sleep under sermons, or as it were to dream awake, have slept the sleep of eternal death, and fallen to rise no more!

12. They brought—They presented the young man truly living before Paul and his companions, comforted alike by the restored life and by the miracle.

4. Paul’s Coast Voyage to Miletus, 13-16.

V. 13. Being himself to go on foot-That he might enjoy the company of his Christian brethren a little longer, although he had passed the night without sleep, and though Assos was of difficult and dangerous access by land.

Verse 13. Sailed unto Assos] Assos, according to Pausanias, Eliac. ii. 4, and Pliny, Hist. Nat. xxxvi. 27, was a maritime town of Asia, in the Troad. Strabo and Stephanus place it in Mysia. It was also called Apollonia, according to Pliny, Ib. lib. v. 30. The passage by sea to this place was much longer than by land; and therefore St. Paul chose to go by land, while the others went by sea.

Intending to take in Paul] analambanein, To take him in AGAIN; for it appears he had already been aboard that same vessel: probably the same that had carried them from Philippi to Troas, Acts 20:6.

Verses 13-16. And we went before to ship — Namely, those that were to go with Paul; and sailed unto Assos — A city to the south of Troas; there intending to take in Paul — Who went thither on foot — The place being much nearer by land than by sea; and in order that, being alone for a while, he might employ himself in meditation and prayer, his public work allowing him little time for retirement and private devotion: or, perhaps, he might intend to call on some friends by the way. And when he met us — At Assos, according to his own appointment; we took him in, and came to Mitylene — The chief city of the island of Lesbos, about seven miles distant from the Asiatic coast; and came the next day over against Chios — The island so famous for producing some of the best Grecian wines. The day following they touched at Samos, and, making a short stay at Trogyllium, came the next day to Miletus — A city of Caria, south of Trogyllium. For Paul had determined to sail by Ephesus — Which lay on the other side of the bay, without calling there; because he would not spend the time in Asia — Having now no time to spare; for he hasted to be at Jerusalem, by the day of pentecost — Knowing that a great concourse of people from all parts of Judea, and from distant provinces, would be there, as usual, (Acts 2:1-5,) to celebrate that festival, and that he should thus have an opportunity of testifying the gospel of the grace of God to many, both Jews and proselytes, and of thereby enlarging the kingdom of the Lord Jesus. Besides, the feast of pentecost had been rendered particularly famous among the Christians, by the extraordinary effusion of the Holy Spirit at that time.

Ver. 13. Assos, a city near Troas.

13. To go afoot—By a short cut across the neck of the peninsula. Very probably Paul was accompanied by some of his converts of Troas desirous, apart from the ship’s company, to continue the converse in which they had beguiled the past night, as they never might see him more. A fine Roman road was open for his travel, lined by a celebrated forest of oaks, then, probably, in full foliage.

V. 14. Mitylene-Was a city and part of the isle of Lesbos, about seven miles distant from the Asiatic coast.

Verse 14. Came to Mitylene.] This was a seaport town in the isle of Lesbos: see its place in the map.

Verses 13-16. And we went before to ship — Namely, those that were to go with Paul; and sailed unto Assos — A city to the south of Troas; there intending to take in Paul — Who went thither on foot — The place being much nearer by land than by sea; and in order that, being alone for a while, he might employ himself in meditation and prayer, his public work allowing him little time for retirement and private devotion: or, perhaps, he might intend to call on some friends by the way. And when he met us — At Assos, according to his own appointment; we took him in, and came to Mitylene — The chief city of the island of Lesbos, about seven miles distant from the Asiatic coast; and came the next day over against Chios — The island so famous for producing some of the best Grecian wines. The day following they touched at Samos, and, making a short stay at Trogyllium, came the next day to Miletus — A city of Caria, south of Trogyllium. For Paul had determined to sail by Ephesus — Which lay on the other side of the bay, without calling there; because he would not spend the time in Asia — Having now no time to spare; for he hasted to be at Jerusalem, by the day of pentecost — Knowing that a great concourse of people from all parts of Judea, and from distant provinces, would be there, as usual, (Acts 2:1-5,) to celebrate that festival, and that he should thus have an opportunity of testifying the gospel of the grace of God to many, both Jews and proselytes, and of thereby enlarging the kingdom of the Lord Jesus. Besides, the feast of pentecost had been rendered particularly famous among the Christians, by the extraordinary effusion of the Holy Spirit at that time.

Ver. 14. Mitylénè, capital of the island of Lesbos, a fine city and port, ravaged by the Athenians, and destroyed by the Romans, but rebuilt by Pompey. Prior to the turkish tyranny, it flourished as a seat of letters.

14. At Assos Paul is taken, in, and sails past “Mitylene the beautiful;” and Chios, birthplace of Homer, on Tuesday; and Samos, birthplace of AEsop, on Wednesday. Pensively must he have gazed toward Ephesus as he passed! One year ago Demetrius and his mob were plotting his life in the great theatre!

Verse 15. Over against Chios] This was a very celebrated island between Lesbos and Samos, famous in antiquity for its extraordinary wines. At this island the apostle did not touch.

Arrived at Samos] This was another island of the Ægean Sea, or Archipelago. It does not appear that they landed at Samos: they passed close by it, and anchored at Trogyllium. This was a promontory of Ionia, which gave name to some small islands in the vicinity of Samos: thv de trwgiliou prokeitai nhsion omwnumon: before Trogyllium is situated an island of the same name. Strabo, lib. xiv. p. 635. Pliny also mentions this place, Hist. Nat. lib. v. cap. 31. Near this place was the mouth of the famous river Mæander.

Came to Miletus.] A celebrated city in the province of Caria, about twelve or fifteen leagues from Ephesus, according to Calmet. Miletus is famous for being the birthplace of Thales, one of the seven wise men of Greece, and founder of the Ionic sect of philosophers. Anaximander was also born here, and several other eminent men. The Turks, who lately possessed it, call it Melas.

Verses 13-16. And we went before to ship — Namely, those that were to go with Paul; and sailed unto Assos — A city to the south of Troas; there intending to take in Paul — Who went thither on foot — The place being much nearer by land than by sea; and in order that, being alone for a while, he might employ himself in meditation and prayer, his public work allowing him little time for retirement and private devotion: or, perhaps, he might intend to call on some friends by the way. And when he met us — At Assos, according to his own appointment; we took him in, and came to Mitylene — The chief city of the island of Lesbos, about seven miles distant from the Asiatic coast; and came the next day over against Chios — The island so famous for producing some of the best Grecian wines. The day following they touched at Samos, and, making a short stay at Trogyllium, came the next day to Miletus — A city of Caria, south of Trogyllium. For Paul had determined to sail by Ephesus — Which lay on the other side of the bay, without calling there; because he would not spend the time in Asia — Having now no time to spare; for he hasted to be at Jerusalem, by the day of pentecost — Knowing that a great concourse of people from all parts of Judea, and from distant provinces, would be there, as usual, (Acts 2:1-5,) to celebrate that festival, and that he should thus have an opportunity of testifying the gospel of the grace of God to many, both Jews and proselytes, and of thereby enlarging the kingdom of the Lord Jesus. Besides, the feast of pentecost had been rendered particularly famous among the Christians, by the extraordinary effusion of the Holy Spirit at that time.

Ver. 15. Chios, an island between Samos and Lesbos. Miletus, a celebrated port of Ionia.

V. 16. For Paul had determined to sail by Ephesus-Which lay on the other side of the bay.

He hasted to be at Jerusalem on the day of pentecost-Because then was the greatest concourse of people.

Verse 16. To sail by Ephesus] Not to touch there at this time. To be at Jerusalem the day of pentecost.] That he might have the opportunity of preaching the kingdom of God to multitudes of Jews from different places, who would come up to Jerusalem at that feast; and then he no doubt expected to see there a renewal of that day of pentecost in which the Spirit was poured out on the disciples, and in consequence of which so many were converted to God.

Verses 13-16. And we went before to ship — Namely, those that were to go with Paul; and sailed unto Assos — A city to the south of Troas; there intending to take in Paul — Who went thither on foot — The place being much nearer by land than by sea; and in order that, being alone for a while, he might employ himself in meditation and prayer, his public work allowing him little time for retirement and private devotion: or, perhaps, he might intend to call on some friends by the way. And when he met us — At Assos, according to his own appointment; we took him in, and came to Mitylene — The chief city of the island of Lesbos, about seven miles distant from the Asiatic coast; and came the next day over against Chios — The island so famous for producing some of the best Grecian wines. The day following they touched at Samos, and, making a short stay at Trogyllium, came the next day to Miletus — A city of Caria, south of Trogyllium. For Paul had determined to sail by Ephesus — Which lay on the other side of the bay, without calling there; because he would not spend the time in Asia — Having now no time to spare; for he hasted to be at Jerusalem, by the day of pentecost — Knowing that a great concourse of people from all parts of Judea, and from distant provinces, would be there, as usual, (Acts 2:1-5,) to celebrate that festival, and that he should thus have an opportunity of testifying the gospel of the grace of God to many, both Jews and proselytes, and of thereby enlarging the kingdom of the Lord Jesus. Besides, the feast of pentecost had been rendered particularly famous among the Christians, by the extraordinary effusion of the Holy Spirit at that time.

V. 17. Sending to Ephesus, he called the elders of the Church-These are called bishops in Acts 20:28, (rendered overseers in our translation.) Perhaps elders and bishops were then the same; or no otherwise different than are the rector of a parish and his curates.

Verse 17. He sent to Ephesus, and called the elders of the Church.] These are called episkopoi, bishops, Acts 20:28. By the presbuteroi, presbyters or elders, here, we are to understand all that were in authority in the Church, whether they were episkopoi, bishops or overseers, or seniors in years, knowledge, and experience. The presbuteroi, or elders, were probably the first order in the Church; an order which was not so properly constituted, but which rose out of the state of things. From these presbuteroi the episcopoi, overseers or superintendents, were selected. Those who were eldest in years, Christian knowledge, and experience, would naturally be preferred to all others, as overseers of the Church of Christ. From the Greek word presbuterov, comes the Latin presbyterus, the English presbyter, the French prestre, and our own term priest; and all, when traced up to their original, signify merely an elderly or aged person; though it soon became the name of an office, rather than of a state of years. Now, as these elders are called episkopoi, bishops, in Acts 20:28, we may take it for granted that they were the same order; or, rather, that these superintendents of the Church were indifferently called either presbyters or bishops. As he had not time to call at Ephesus, he thought it best to have a general convocation of the heads of that Church, to meet him at Miletus, that he might give them the instructions mentioned in the succeeding parts of this chapter.

Verse 17. And from Miletus he sent to Ephesus — Though Paul’s concern to be at Jerusalem by the feast of pentecost, prevented his going in person to visit the Christians at Ephesus, yet, as he was now only about ten miles distant from that city, and was desirous to know the state of the church there, and to contribute all in his power to its prosperity, he called the elders of it to come to him, that he might receive from them such information as he wished to obtain, and might give them such instructions and admonitions as he judged to be needful, and calculated to encourage and excite them to zeal and diligence, in the execution of their important office. And, on this occasion, he spake to them one of the most pathetic and edifying discourses which was ever delivered to a company of ministers; a discourse which the sacred historian has accurately recorded, and which, like the precepts of Moses, deserves to be written on the door-posts of the houses of all ministers, that, in going out and in, they may have it continually in their view, and adjust their conduct by it, as in a looking-glass.

Ver. 17. The elders of the church. The Greek is presbyters; but in ver. 28, they are called bishops. These bishops were not collected from the neighbouring cities, for the apostle had no time. Hence Jerome makes a just remark, that presbyter and bishop were originally the same, the one being a title of age, the other of dignity. This agrees with St. Peter’s calling himself a presbyter, and calling the bishops, elders or presbyters. 1 Peter 5:1, 2. It also agrees with St. Paul’s salutation of the bishops and deacons of the church of Philippi, making no mention of presbyters. Philippians 1:1. It likewise corresponds with his injunction to Titus to ordain elders, presbyters, or bishops in every new and little church, as St. Paul did in every such church. The truth is, that christianity was at first like a humble plant, or grain of mustard seed, rising out of the earth. Holiness was the great qualification for office, and the first converts who could read and pray, and teach, were ordained bishops or presbyters. But gradually, the oldest and most approved man was called the bishop, and every town had its bishop. Why then write so many volumes on the divine right of episcopasy? The office of a primitive bishop was holy and harmless; and when presbyters are many, they sometimes need the rod as well as the flock. Both these offices are derived from the synagogue. See note on Matthew 4:23.

17. Miletus—Miletus, where Paul arrived on Thursday, April 20, was located on the southwestern point of the Latmian Gulf, near the emptying of the river Meander into the sea. Sent to Ephesus—About thirty-six miles distance. Paul may have sent his message on Thursday, and the elders arriving on Saturday probably spent Sunday (the Lord’s day) at Miletus. On Monday, April 24, Paul would leave Miletus.

Paul’s Charge to the Elders of Ephesus and Departure, 17-38. The first part of the address (18-27) refers to himself; the last half charges the elders in regard to their own future. In regard to himself, first, he reviews solemnly his past history, (18-21,) and then unfolds (22-27) his own probable future.

Paul expatiates upon himself, because the burden was upon him laid by Christ to be and to present himself to the Church as a living model. And a model must he be, so unqualified and unquestionable as that he may ever refer to it and plainly present it without any thought of its being gainsaid or any charge of immodesty. He must ever be able to say, Be as I am. And yet in this living model he claims most profoundly to be no original, but to be a follower of an original whom he cannot approach, and with whom his whole being is filled, namely, the Lord Christ. Nay, he is model in truly being utterly emptied of himself and dead, Christ being his entire life. And of all this so complete is his achievement that these elders, and all who come under his impress, feel that he is sole and singular; that he is wonderful and out of all comparison. No thought is there of his violating etiquette in requiring all to come at his call. And when there, no word of their do we hear; it is all Paul, and Christ in Paul.

V. 18. Ye know-Happy is he who can thus appeal to the conscience of his hearers.

Verse 18. After what manner I have been with you] The Codex Bezæ adds here, for three years, and even more, which reading might have been borrowed from Acts 20:31, though the time assigned by it is too long.

Verses 18, 19. And he said, Ye know, &c. — Happy is that minister who can thus appeal to the consciences of his hearers; from the first day that I came into Asia — From the first time of my appearing among you; after what manner I have been with you — How I have conducted myself toward God, toward you, and toward all men; at all seasons — Ton panta cronon, the whole time; every day and hour, in private and public; serving the Lord — Not only instructing men in the principles of divine truth, but in the whole tenor of my conduct serving the Lord Jesus Christ; seeking, not my own honour, interest, or pleasure, but his honour, the interest of his kingdom, and the pleasing of him; making his will my rule, and his glory my end, in all my actions; with all humility of mind — In all instances of condescension, modesty, and self-abasement; conscious that I am unworthy to be permitted to serve him, that he does me a great and undeserved honour to employ me in his service, and that my best services are utterly unworthy of his acceptance; and with many tears — Of tender affection and deep concern for your present and eternal salvation; and in sympathy with you under your trials and troubles. Though Paul’s acquaintance with them was of late standing, yet, so near did they lie to his heart, that he wept with them that wept, and mingled his tears with theirs upon every occasion; and temptations — Peirasmwn, trials; namely, of his faith, patience, and courage; such trials as, perhaps, were sometimes temptations to him, if not to desist from, yet to abate of his zeal and diligence in the work of the Lord; which befell me by the lying in wait of the Jews — Who were still plotting some mischief or other against him. These three things, humility, tears, and trials, are the concomitants of the true and faithful service of Christ in the ministry of the gospel. The service itself is described more particularly in the two following verses. The humility here spoken of, he recommends to the Ephesians themselves, Ephesians 4:2. His tears are mentioned again, verse 31; as also, 2 Corinthians 2:4, and Philippians 3:18. These passages laid together supply us with the genuine character of Paul. Holy tears, from those who seldom weep on account of natural occurrences, are no mean specimen of the efficacy, and proof of the truth of Christianity; yet joy is well consistent therewith, (verse 24,) for the same person may be sorrowful, yet always rejoicing.

18. Said unto them—This speech, in its difference from the style of Luke, and likeness both to the style and thought of Paul, furnishes strong proof of being a genuine and very accurate report. It abounds with passages breathing the spirit of the finest strains of his epistles. Compare Paul’s description of his pastoral faithfulness, 18-21, with 1 Thessalonians 2:10, and 2 Corinthians 6:3, 4; his appeals to his own example in this speech with 2 Corinthians 1:12; 1 Corinthians 11:1; and Philippians 3:15; his tears in verse 31 with 2 Corinthians 2:4; the private teaching of verse 20 with 1 Thessalonians 2:11, and 2 Timothy 4:2; the anticipation of persecution in Jerusalem, verse 22, with Romans 15:31; his self-maintenance in verse 33 with 1 Thessalonians 2:9; 2 Thessalonians 3:7-9; 1 Corinthians 4:12; and 9:12.

V. 19. Serving-See the picture of a faithful servant!

The Lord-Whose the church is,

with all humility, and with tears, and trials-These are the concomicants of it. The service itself is described more particularly in the following verse. This humility he recommends to the Ephesians themselves, Ephesians 4:2. His tears are mentioned again, Acts 20:31, as also 2 Corinthians 2:4; Philippians 3:18. These passages laid together supply us with the genuine character of St. Paul. Holy tears, from those who seldom weep on account of natural occurrences, are no mean specimen of the efficacy and proof of the truth of Christianity. Yet joy is well consistent therewith, Acts 20:24. The same person may be sorrowful, yet always rejoicing.

Verse 19. Serving the Lord with all humility, &c.] This relates not only to his zealous and faithful performance of his apostolic functions, but also to his private walk as a Christian; and shows with what carefulness this apostle himself was obliged to walk, in order to have his calling and election, as a Christian, ratified and made firm.

Verses 18, 19. And he said, Ye know, &c. — Happy is that minister who can thus appeal to the consciences of his hearers; from the first day that I came into Asia — From the first time of my appearing among you; after what manner I have been with you — How I have conducted myself toward God, toward you, and toward all men; at all seasons — Ton panta cronon, the whole time; every day and hour, in private and public; serving the Lord — Not only instructing men in the principles of divine truth, but in the whole tenor of my conduct serving the Lord Jesus Christ; seeking, not my own honour, interest, or pleasure, but his honour, the interest of his kingdom, and the pleasing of him; making his will my rule, and his glory my end, in all my actions; with all humility of mind — In all instances of condescension, modesty, and self-abasement; conscious that I am unworthy to be permitted to serve him, that he does me a great and undeserved honour to employ me in his service, and that my best services are utterly unworthy of his acceptance; and with many tears — Of tender affection and deep concern for your present and eternal salvation; and in sympathy with you under your trials and troubles. Though Paul’s acquaintance with them was of late standing, yet, so near did they lie to his heart, that he wept with them that wept, and mingled his tears with theirs upon every occasion; and temptations — Peirasmwn, trials; namely, of his faith, patience, and courage; such trials as, perhaps, were sometimes temptations to him, if not to desist from, yet to abate of his zeal and diligence in the work of the Lord; which befell me by the lying in wait of the Jews — Who were still plotting some mischief or other against him. These three things, humility, tears, and trials, are the concomitants of the true and faithful service of Christ in the ministry of the gospel. The service itself is described more particularly in the two following verses. The humility here spoken of, he recommends to the Ephesians themselves, Ephesians 4:2. His tears are mentioned again, verse 31; as also, 2 Corinthians 2:4, and Philippians 3:18. These passages laid together supply us with the genuine character of Paul. Holy tears, from those who seldom weep on account of natural occurrences, are no mean specimen of the efficacy, and proof of the truth of Christianity; yet joy is well consistent therewith, (verse 24,) for the same person may be sorrowful, yet always rejoicing.

19. Humility… tears… temptations.—”Who is so broken a man, both individually—who so prostrated as Paul? His righteousness had become in his mind a sin, and the law, the highest glory of his nation, had become to him a sentence of condemnation.”—Baumgarten. (See Romans 9:1-5.)

V. 20. I have preached-Publicly;

and taught-From house to house. Else he had not been pure from their blood. For even an apostle could not discharge his duty by public preaching only. How much less can an ordinary pastor!

Verse 20. I kept back nothing] Notwithstanding the dangers to which he was exposed, and the temptations he must have had to suppress those truths that were less acceptable to the unrenewed nature of man, or to the particular prejudices of the Jews and the Gentiles, he fully and faithfully, at all hazards, declared what he terms, Acts 20:27, the whole counsel of God. “Behold here,” says the judicious and pious Calmet, “the model of a good shepherd-full of doctrine and zeal: he communicates with profusion, and yet with discretion, without jealousy and without fear, what God had put in his heart, and what charity inspires. A good shepherd, says St. Bernard, should always have abundance of bread in his scrip, and his dog under command. His dog is his zeal, which he must lead, order, and moderate; his scrip full of bread is his mind full of useful knowledge; and he should ever be in readiness to give nourishment to his flock.” He who will quarrel with this sentiment, because of the uncouthness of the simile, needs pity, and deserves censure.

Verses 20, 21. How I kept back nothing that was profitable — Nothing that was calculated to instruct, renew, or comfort you — to render you wise and good, holy and happy; Greek, ouden upesteilamhn twn sumferontwn, tou mh anaggeilai umin kai didaxai, I have withheld nothing, or none, of the things advantageous to you; that is, which could be of any service to your edification; so as not to declare to you the whole gospel of Christ, and teach you all its truths, duties, privileges, and blessings; publicly — In worshipping assemblies; and from house to house — As God gave me opportunity; inculcating, in visits and in private meetings, the same great doctrines which I declared in the synagogue and other places of concourse and resort. Testifying — In the most serious and solemn manner, and with the greatest earnestness and affection; both to the Jews and also to the Greeks — To all descriptions of persons, the great importance and absolute necessity of repentance toward God — To be evidenced by fruits worthy of repentance, and faith in our Lord Jesus Christ — As the only Saviour of lost sinners, the infallible Teacher, prevalent Mediator, and righteous Governor of his church and people, and the final Judge of all mankind; a faith living, cordial, and powerful. Observe, reader, if the apostle had neglected thus to act, if he had not taught from house to house, as well as publicly, he would not have been pure from the blood of these people. Even he, though an apostle, could not discharge his duty by public preaching only; how much less can an ordinary pastor!

V. 21. Repentance toward God-The very first motion of the soul toward God is a kind of repentance.

Verse 21. Testify both to-Jews and-Greeks] He always began with the Jews; and, in this case, he had preached to them alone for three months, Acts 19:8-10, and only left their synagogues when he found, through their obstinacy, he could do them no good.

Repentance toward God, &c.] As all had sinned against God, so all should humble themselves before him against whom they have sinned; but humiliation is no atonement for sin; therefore repentance is insufficient, unless faith in our Lord Jesus Christ accompany it. Repentance disposes and prepares the soul for pardoning mercy; but can never be considered as making compensation for past acts of transgression. This repentance and faith were necessary to the salvation both of Jews and Gentiles; for all had sinned, and come short of God’s glory. The Jews must repent, who had sinned so much, and so long, against light and knowledge. The Gentiles must repent, whose scandalous lives were a reproach to man. Faith in Jesus Christ was also indispensably necessary; for a Jew might repent, be sorry for his sin, and suppose that, by a proper discharge of his religious duty, and bringing proper sacrifices, he could conciliate the favour of God: No, this will not do; nothing but faith in Jesus Christ, as the end of the law, and the great and only vicarious sacrifice, will do; hence he testified to them the necessity of faith in this Messiah. The Gentiles might repent of their profligate lives, turn to the true God, and renounce all idolatry: this is well, but it is not sufficient: they also have sinned, and their present amendment and faith can make no atonement for what is past; therefore, they also must believe on the Lord Jesus, who died for their sins, and rose again for their justification.

Verses 20, 21. How I kept back nothing that was profitable — Nothing that was calculated to instruct, renew, or comfort you — to render you wise and good, holy and happy; Greek, ouden upesteilamhn twn sumferontwn, tou mh anaggeilai umin kai didaxai, I have withheld nothing, or none, of the things advantageous to you; that is, which could be of any service to your edification; so as not to declare to you the whole gospel of Christ, and teach you all its truths, duties, privileges, and blessings; publicly — In worshipping assemblies; and from house to house — As God gave me opportunity; inculcating, in visits and in private meetings, the same great doctrines which I declared in the synagogue and other places of concourse and resort. Testifying — In the most serious and solemn manner, and with the greatest earnestness and affection; both to the Jews and also to the Greeks — To all descriptions of persons, the great importance and absolute necessity of repentance toward God — To be evidenced by fruits worthy of repentance, and faith in our Lord Jesus Christ — As the only Saviour of lost sinners, the infallible Teacher, prevalent Mediator, and righteous Governor of his church and people, and the final Judge of all mankind; a faith living, cordial, and powerful. Observe, reader, if the apostle had neglected thus to act, if he had not taught from house to house, as well as publicly, he would not have been pure from the blood of these people. Even he, though an apostle, could not discharge his duty by public preaching only; how much less can an ordinary pastor!

Ver. 21. Testifying, witnessing, both to jews and greeks. Our preaching consists of reciting; theirs of testifying. They could say, like Isaiah, “I saw the Lord on a throne, high and lifted up.” Oh what superior power and confidence must those have had, who had seen the Lord and Saviour given back from the dead!

21. Repentance… faith—This is the order of all true conversion. First, the renunciation of all sin, and the turning from Satan to God. But what avails repentance and there stopping? Faith must finish the work repentance commences.

V. 22. Bound by the Spirit-Strongly impelled by him.

Verse 22. I go bound in the spirit] dedemenov tw pneumati-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 deein, 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; upo tou pneumatov, 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.

Verses 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, all’ oudenov logon poioumai, I make no account of any of those things; neither count I my life dear — Timian, 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.

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

V. 23. Save that-Only this I know in general;

the Holy Ghost witnesseth-By other persons. Such was God's good pleasure to reveal these things to him, not immediately, but by the ministry of others.

Verses 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, all’ oudenov logon poioumai, I make no account of any of those things; neither count I my life dear — Timian, 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.

23. Holy Ghost witnesseth—The prophetic testimony of the Spirit within his own heart.

V. 24. Nor do I count my life precious-It adds great force to this and all the other passages of Scripture, in which the apostles express their contempt of the world, that they were not uttered by persons like Seneca and Antoninus, who talked elegantly of despising the world in the full affluence of all its enjoyments; but by men who daily underwent the greatest calamities, and exposed their lives in proof of their assertions.

Verse 24. None of these things move me] oudenov logon poioumai; I consider them as nothing; I value them not a straw; they weigh not with me.

Neither count I my life dear] I am not my own; my life and being are the Lord’s; he requires me to employ them in his service; I act under his direction, and am not anxious about the issue.

Finish my course with joy] ton dromon mou, My ministerial function. We have already met with this word in application to the same subject, Acts 13:25, where see the note. And the apostle here adds, by way of explanation, kai thn diakonian, even that ministry which I have received of the Lord. The words meta carav, with joy, are omitted by ABD, some others; the Syriac, Erpen, Coptic, Sahidic, Æthiopic, Vulgate, and some of the fathers. If we consider them as genuine they may imply thus much: that the apostle wished to fulfil his ministry in such a way as might meet with the Divine approbation; for nothing could give him joy that did not please and glorify God.

To testify] diamarturasqai, Earnestly, solemnly, and strenuously to assert, vindicate, and prove the Gospel of the grace of God, not only to be in itself what it professes to be, but to be also the power of God for salvation to every one that believes.

Verses 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, all’ oudenov logon poioumai, I make no account of any of those things; neither count I my life dear — Timian, 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.

24. None… move me—The perpetual martyr can smile at martyrdom. Christians who enjoy life, and tremble at death, often wonder in its last hour that its fear has departed. How, then, should he be moved, the soles of whose feet have long trodden and walked upon the fear of death?

V. 25. Ye shall see my face no more-He wisely inserts this, that what follows might make the deeper impression.

Verse 25. Ye all-shall see my face no more.] This probably refers simply to the persons who were now present; concerning whom he might have had a Divine intimation, that they should not be found in life when he should come that way again. Or it may refer only to Ephesus and Miletus. From the dangers to which he was exposed, it was, humanly speaking, unlikely that he should ever return; and this may be all that is implied: but that he did revisit those parts, though probably not Miletus or Ephesus, appears likely from Philippians 1:25-27; 2:24; Philemom 1:22; Hebrews 13:19-23. But in all these places he speaks with a measure of uncertainty: he had not an absolute evidence that he should not return; but, in his own mind, it was a matter of uncertainty. The Holy Spirit did not think proper to give him a direct revelation on this point.

Verses 25-27. I know that ye all — Though you may have letters from me; shall see my face no more — He wisely observes this, that what follows might make the deeper impression. It is probable the apostle had received some particular revelation, that if he should ever return to these parts of Asia again, (as from Philem. verse 22 it seems likely he might,) yet that he should not have an opportunity of calling at Ephesus, or of seeing the elders whom he now addressed. Wherefore — Seeing my ministry is at an end with you, it concerns both you and me to reflect on our past conduct respecting it; and I take you to record — Greek, marturomai umin, I testify to you, and affirm, and I dare appeal to yourselves concerning it; that I am pure from the blood of all men — From the guilt of destroying men’s souls; if any of you, or of me people under your care, perish, it will not be through my default, having faithfully showed you and them the way of life, and earnestly persuaded you all to walk in it. See notes on Ezekiel 3:19-21. For I have not shunned — Declined, or omitted; to declare unto you all the counsel of God — Respecting your salvation; God’s purpose finally to save all that believe in Christ with their hearts unto righteousness; or, the whole doctrine of Christianity, relating to our redemption and salvation by Christ, and the way to eternal happiness through him; and this I have done in the most plain and faithful manner, whatever censure, contempt, or opposition I might incur by so doing.

25. I know—The anticipation that he would never revisit Ephesus, a large body of critics hold to have been mistaken. They maintain that Paul at his first arraignment before Cesar’s tribunal was acquitted; that an interval of years intervened before a second arrest, arraignment, and execution. In this interval he wrote the epistles to Timothy and Titus, and performed labours and travels indicated in those epistles, including a return to Ephesus. That return, therefore, depends upon the question whether Paul had a first acquittal and a second arrest. The discussion of this question we postpone to the Introduction to the above-named epistles.

Those who affirm a revisitation maintain that this I know was simply the expression of one of his uninspired expectations, like the not knowing of verse 22, or the strong confidence of Acts 26:27. Baumgarten’s deep suggestion is, that, owing to the prayers of Christians in Paul’s behalf, (like the prayer of Hezekiah in his own behalf,) the divine order was changed, and the period of Paul’s ministry on earth extended. And thus it was that Paul’s I know was subjectively true at the time; and yet the Roman tribunal was so withheld from execution that a sacred appendix was added to his life. (See notes on Acts 1:7, and 2:1.)

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.

Verses 25-27. I know that ye all — Though you may have letters from me; shall see my face no more — He wisely observes this, that what follows might make the deeper impression. It is probable the apostle had received some particular revelation, that if he should ever return to these parts of Asia again, (as from Philem. verse 22 it seems likely he might,) yet that he should not have an opportunity of calling at Ephesus, or of seeing the elders whom he now addressed. Wherefore — Seeing my ministry is at an end with you, it concerns both you and me to reflect on our past conduct respecting it; and I take you to record — Greek, marturomai umin, I testify to you, and affirm, and I dare appeal to yourselves concerning it; that I am pure from the blood of all men — From the guilt of destroying men’s souls; if any of you, or of me people under your care, perish, it will not be through my default, having faithfully showed you and them the way of life, and earnestly persuaded you all to walk in it. See notes on Ezekiel 3:19-21. For I have not shunned — Declined, or omitted; to declare unto you all the counsel of God — Respecting your salvation; God’s purpose finally to save all that believe in Christ with their hearts unto righteousness; or, the whole doctrine of Christianity, relating to our redemption and salvation by Christ, and the way to eternal happiness through him; and this I have done in the most plain and faithful manner, whatever censure, contempt, or opposition I might incur by so doing.

26. To record—To testify. Blood—In its figurative application the death of the soul, the second death.

V. 27. For I have not shunned-Otherwise if any had perished, their blood would have been on his head.

Verse 27. I have not shunned to declare] ou upestilamhn, I have not suppressed or concealed any thing, through fear or favour, that might be beneficial to your souls. This is properly the meaning of the original word. See Clarke’s note on “Acts 20:20”.

All the counsel of God.] All that God has determined and revealed concerning the salvation of man-the whole doctrine of Christ crucified, with repentance towards God, and faith in Jesus as the Messiah and great atoning Priest. In Isaiah 9:6, Jesus Christ is called the wonderful counsellor, alp x[wy Pele Poets, which the Septuagint translate megalhv boulhv aggelov, The messenger of the great counsel. To this the apostle may have referred, as we well know that this version was constantly under his eye. Declaring therefore to them the whole counsel of God, pashn thn boulhn tou qeou, the whole of that counsel or design of God, was, in effect, declaring the whole that concerned the Lord Jesus, who was the messenger of this counsel.

Verses 25-27. I know that ye all — Though you may have letters from me; shall see my face no more — He wisely observes this, that what follows might make the deeper impression. It is probable the apostle had received some particular revelation, that if he should ever return to these parts of Asia again, (as from Philem. verse 22 it seems likely he might,) yet that he should not have an opportunity of calling at Ephesus, or of seeing the elders whom he now addressed. Wherefore — Seeing my ministry is at an end with you, it concerns both you and me to reflect on our past conduct respecting it; and I take you to record — Greek, marturomai umin, I testify to you, and affirm, and I dare appeal to yourselves concerning it; that I am pure from the blood of all men — From the guilt of destroying men’s souls; if any of you, or of me people under your care, perish, it will not be through my default, having faithfully showed you and them the way of life, and earnestly persuaded you all to walk in it. See notes on Ezekiel 3:19-21. For I have not shunned — Declined, or omitted; to declare unto you all the counsel of God — Respecting your salvation; God’s purpose finally to save all that believe in Christ with their hearts unto righteousness; or, the whole doctrine of Christianity, relating to our redemption and salvation by Christ, and the way to eternal happiness through him; and this I have done in the most plain and faithful manner, whatever censure, contempt, or opposition I might incur by so doing.

27. Counsel of God—Both in the Law and in the Gospel; both as Judge and as Saviour. His counsel was, collectively to cast off impenitent Judaism and to accept penitent Gentilism, and individually to deal with every man according to his works. (See note on Romans 9:19.)

V. 28. Take heed therefore-I now devolve my care upon you; first to yourselves; then to the flock over which the Holy Ghost hath made you overseers-For no man, or number of men upon earth, can constitute an overseer, bishop, or any other Christian minister. To do this is the peculiar work of the Holy Ghost:

to feed the Church of God-That is, the believing, loving, holy children of God;

which he hath purchased-How precious is it then in his sight! with his own blood-For it is the blood of the only begotten Son of God, 1 John 1:7.

Verse 28. Made you overseers] eqeto episkopouv, Appointed you bishops; for so we translate the original word in most places where it occurs: but overseers, or inspectors, is much more proper, from epi, over, and skeptomai, I look. The persons who examine into the spiritual state of the flock of God, and take care to lead them in and out, and to find them pasture, are termed episcopoi, or superintendents. The office of a bishop is from God; a true pastor only can fulfil this office: it is an office of most awful responsibility; few there are who can fill it; and, of those who occupy this high and awful place, perhaps we may say there are fewer still who discharge the duties of it. There are, however, through the good providence of God, Christian bishops, who, while they are honoured by the calling, do credit to the sacred function. And the annals of our Church can boast of at least as many of this class of men, who have served their God and their generation, as of any other order, in the proportion which this order bears to others in the Church of Christ. That bishop and presbyter, or elder, were at this time of the same order, and that the word was indifferently used of both, see noticed on Acts 20:17. Feed the Church of God] This verse has been the subject of much controversy, particularly in reference to the term qeou, of GOD, in this place; and concerning it there is great dissension among the MSS. and versions. Three readings exist in them, in reference to which critics and commentators have been much divided; viz. ekklhsian tou qeou, the Church of GOD; tou kuriou, of the LORD; kuriou kai qeou, of the LORD and GOD. From the collections of Wetstein and Griesbach, it appears that but few MSS., and none of them very ancient, have the word qeou, of GOD; with these only the Vulgate, and the later Syriac in the text, agree. kuriou, of the LORD, is the reading of ACDE, several others, the Sahidic, Coptic, later Syriac in the margin, Armenian, Æthiopia, and some of the fathers. kuriou kai qeou, of the LORD and of GOD, is the reading of the great majority; though the most ancient are for kuriou, of the LORD: on this ground Griesbach has admitted this reading into the text, and put kuriou kai qeou in the margin, as being next in authority. Mr. Wakefield, who was a professed and conscientious Unitarian, decides for tou qeou, of GOD, as the true reading; but, instead of translating tou idiou aimatov, with his own blood, he translates, by his own Son, and brings some passages from the Greek and Roman writers to show that aima and sanguis are used to signify son, or near relative; and, were this the only place where purchasing with his own blood occurred, we might receive this saying; but, as the redemption of man is, throughout the New Testament, attributed to the sacrificial death of Christ, it is not likely that this very unusual meaning should apply here. At all events, we have here a proof that the Church was purchased by the blood of Christ; and, as to his Godhead, it is sufficiently established in many other places. When we grant that the greater evidence appears to be in favour of tou kuriou, feed the Church of the Lord, which he has purchased with his own blood, we must maintain that, had not this Lord been GOD, his blood could have been no purchase for the souls of a lost world.

Verse 28. Take heed therefore — I now devolve my care upon you; first, to yourselves — That you thoroughly understand all the doctrines, experience all the graces, enjoy all the blessing, and practise all the duties of genuine Christianity; and that you fully understand and faithfully execute every part of your important office. And to all the flock — That they may possess the same Christian knowledge and experience, may enjoy the same blessings, and perform the same duties; may be wise unto salvation, holy and useful; not living unto themselves, but unto him that died for them and rose again. Over which the Holy Ghost hath made you overseers — Greek, episkopouv, bishops, or inspectors. It seems evident from every part of the New Testament, that there was no distinction, when the Acts and the Epistles were written, between elders, or presbyters, and bishops in the Christian Church. All the elders were bishops, inspectors, or overseers. Thus, (1 Peter 5:1, 2,) The elders which are among you I exhort, feed the flock of God, taking the oversight thereof, Greek, episkopountev, acting the part of bishops, or inspectors. It is probable, however, that when, in any city or district, the elders became numerous, it was found expedient to appoint some to take the oversight of the rest, and see that they did their duty. The apostle’s expression here, The Holy Ghost hath made you overseers, implies that no man, or number of men, can constitute an overseer, bishop, or any Christian minister. To do this is the peculiar work of the Holy Ghost; to feed the church of God — That is, the believing, loving, obedient, holy children of God, only such being true members of the church of Christ; which he hath purchased with his own blood — How precious is it then in his sight! Here the blood of Christ, the only begotten of the Father, is termed the blood of God; for it is the blood of the WORD, who was in the beginning with God, and was God, John 1:1.

28. Holy Ghost—Held to be, through the instrumentalities of the Church, the truer appointer of the ministry. Overseers—The original Greek episcopos, from which our word bishop is in fact derived, (by clipping both ends,) is compounded of a preposition signifying over and a noun signifying seer, and is exactly synonymous with the word superintendent. In post-apostolic times the word episcopos ascended (probably by the custom of one elder’s being president-presbyter of a number of presbyters) into a higher official meaning. The presidency or episcopate of one over a number of elders took place so early as to imply some apostolic concurrence. Strict ministerial equality of function in all cases cannot be clearly deduced from Scripture.

Church of God—Whether the word God or Lord here is the true reading has long been s subject of earnest controversy; specially earnest as it involves the question of the divinity of Christ. At the present time the probability is strongly in favour of God. 1. Internal evidence: (1.) From the fact that Church of the Lord is a phrase unknown to Scripture, while Church of God is the ordinary form, (2.) If God were the original reading it would be a strong trinitarian text, and therefore there would be temptation for anti-trinitarians to alter it: but not vice versa, for Church of the Lord would be no contradiction to Trinitarianism. 2. Patristic evidence, from the fact that the earliest Christian writers, Ignatius, Tertullian, and Clement of Alexandria, use the phrase “blood of God.” 3. Manuscript authority, which, since the readings of the Vatican and Sinaitic are found to be God, is strongly balanced in its favour. It must be fairly held to be the true reading.

V. 29. Grievous wolves-From without, namely, false apostles. They had, not yet broke in on the Church at Ephesus.

Verse 29. After my departing] Referring, most likely, to his death; for few of these evils took place during his life.

Grievous wolves] Persons professing to be teachers; Judaizing Christians, who, instead of feeding the flock, would feed themselves, even to the oppression and ruin of the Church.

Verses 29, 30. For I know this — As if he had said, Wonder not that I give you this charge in so strict a manner; for, besides the weighty reasons for it which I have already intimated, I know, that after my departure — From the churches in these parts, or my removal out of this life, notwithstanding all I have done to preserve discipline and truth among you; grievous wolves shall enter in — From without, that is, seducing teachers, who shall endeavour to make a prey of you, and, by introducing false and heretical doctrines, shall divide and scatter you, as wolves make a prey of, divide, and scatter the sheep. He seems to mean those Judaizing and false teachers, who, though they had before this time done much mischief at Corinth and elsewhere, had not yet got any footing at Ephesus; not sparing the flock — Having no mercy on them, but, with voracious eagerness, and overbearing violence, making terrible havoc of God’s church, out of a mean and wicked regard to their own private and secular interests. Also of your own selves — From within; shall men arise — Proud and factious men; speaking perverse things — Broaching false and pernicious tenets, which they will endeavour to establish by perverting the Scriptures; to draw away disciples after them — From the purity of the gospel, and the unity of the body; or to make a party for themselves, that shall admire, be led by them, and contribute to their support and exaltation. By these, distinguished from those termed grievous wolves, in the foregoing verse, the apostle may mean such as Phygellus, Hermogenes, Hymeneus, and Philetus: as also those that afterward introduced the Nicolaitan principles and practices, of which Christ complains as prevailing here, (Revelation 2:6,) as well as in the neighbouring city Pergamus, Revelation 2:14, 15.

29. I know this—He might know this by the inspired witness of the Holy Ghost, as in verse 23, or from his inferences from observed facts, as in verse 25. Departing—To Jerusalem. (See Revelation 2:1-6.) Wolves—Not persecutors, but schismatics and heretics. Not sparing the flock—Ready to rend it for doctrinal or selfish reasons.

V. 30. Yea, from among yourselves men will arise-Such were the Nicolaitans, of whom Christ complains, Revelation 2:6; to draw away disciples-From the purity of the Gospel and the unity of the body.

Verse 30. Also of your own selves, &c.] From out of your own assembly shall men arise, speaking perverse things, teaching for truth what is erroneous in itself, and perversive of the genuine doctrine of Christ crucified.

To draw away disciples] To make schisms or rents in the Church, in order to get a party to themselves. See, here, the cause of divisions in the Church: 1. The superintendents lose the life of God, neglect the souls of the people, become greedy of gain, and, by secular extortions, oppress the people. 2. The members of the Church, thus neglected, oppressed, and irritated, get their minds alienated from their rapacious pastors. 3. Men of sinister views take advantage of this state of distraction, foment discord, preach up the necessity of division, and thus the people become separated from the great body, and associate with those who profess to care for their souls, and who disclaim all secular views. In this state of distraction, it is a high proof of God’s love to his heritage, if one be found who, possessing the true apostolic doctrine and spirit, rises up to call men back to the primitive truth, and restore the primitive discipline. How soon the grievous wolves and perverse teachers arose in the Churches of Asia Minor, the first chapters of the Apocalypse inform us. The Nicolaitans had nearly ruined the Church of Ephesus, Revelation 1:2, 6. The same sect, with other false teachers, infested the Church of Pergamos, and preached there the doctrine of Balaam, Revelation 2:14, 15. A false prophetess seduced the Church of Thyatira, Revelation 2:20. All these Churches were in Asia Minor, and probably bishops or ministers from each were present at this convocation.

Verses 29, 30. For I know this — As if he had said, Wonder not that I give you this charge in so strict a manner; for, besides the weighty reasons for it which I have already intimated, I know, that after my departure — From the churches in these parts, or my removal out of this life, notwithstanding all I have done to preserve discipline and truth among you; grievous wolves shall enter in — From without, that is, seducing teachers, who shall endeavour to make a prey of you, and, by introducing false and heretical doctrines, shall divide and scatter you, as wolves make a prey of, divide, and scatter the sheep. He seems to mean those Judaizing and false teachers, who, though they had before this time done much mischief at Corinth and elsewhere, had not yet got any footing at Ephesus; not sparing the flock — Having no mercy on them, but, with voracious eagerness, and overbearing violence, making terrible havoc of God’s church, out of a mean and wicked regard to their own private and secular interests. Also of your own selves — From within; shall men arise — Proud and factious men; speaking perverse things — Broaching false and pernicious tenets, which they will endeavour to establish by perverting the Scriptures; to draw away disciples after them — From the purity of the gospel, and the unity of the body; or to make a party for themselves, that shall admire, be led by them, and contribute to their support and exaltation. By these, distinguished from those termed grievous wolves, in the foregoing verse, the apostle may mean such as Phygellus, Hermogenes, Hymeneus, and Philetus: as also those that afterward introduced the Nicolaitan principles and practices, of which Christ complains as prevailing here, (Revelation 2:6,) as well as in the neighbouring city Pergamus, Revelation 2:14, 15.

30. Of your own selves—Internal heresiarchs, not merely from among the present elders, but from the Church they represent. Dr. Gloag says, “Mention is made of no fewer than six heresiarchs belonging to Ephesus: Hymeneus and Alexander, (1 Timothy 1:20,) Phygellus and Hermogenes, (2 Timothy 1:15,) Philetus, (2 Timothy 2:17,) and Diotrephes, (3 John 1:9.)” Here were the Nicolaitans, (Revelation 2:6, and note on Acts 6:5,) and here Cerinthus rose against the apostle John. (See our vol. ii, p. 224.)

V. 31. I ceased not to warn every one night and day-This was watching indeed! Who copies after this example?

Verse 31. Therefore watch, and remember] The only way to abide in the truth is to watch against evil, and for good; and to keep in mind the heavenly doctrines originally received. Unwatchfulness and forgetfulness are two grand inlets to apostasy.

By the space of three years] trietian. The Greek word here does not necessarily mean three whole years: it may be months more or less. In Acts 19:8, 10, we have an account of his spending two years and three months among them; probably this is all that is intended. One MS., perceiving that the time of three years was not completed, inserts dietian, the space of two years.

Verse 31. Therefore watch — With all diligence and care; take heed yourselves, and warn others to take heed; and remember, that by the space of three years, (for so long had he been preaching at Ephesus and the parts adjacent,) I ceased not to warn every one — To whom I had access; night and day with tears — This was watching indeed! Who copies after this example? Let it then, as if he had said, be your care, that a church planted by me with so much labour and solicitude, may not be ravaged and overthrown by the enemy, but that it may long continue to flourish. Observe here, reader, 1st, Paul, like a faithful watchman, had warned them publicly, by preaching, and by the warnings he thus gave them was instrumental in prevailing with them to receive the truth and turn to God. 2d, He warned every one. Besides the public warnings he gave to all in general that attended his ministry, he applied himself to particular persons, according as he saw their case called for it. 3d, He was constant in giving warning; he warned them night and day, his time was filled up with this work. 4th, He was indefatigable in it, he ceased not to warn; though some might be obstinate and persist in sin, disregarding his warnings, yet he persevered, hoping, that at length, by the grace of God, they would be reformed. And though others might appear to comply with his warnings, yet still he did not desist, fearing lest, although they were now righteous, they should, through the power of temptation, be overcome in some unguarded hour, and turn from their righteousness, Ezekiel 3:18-21. 5th, He addressed them, whether in public or private, with a great deal of affection and concern; he warned them with tears, namely, with tears of compassion; thereby showing how much he was himself affected with the danger an misery of those who were in a sinful state and false way; or with tears of love and gratitude to God in behalf of those who were savingly converted to him and adorned his gospel.

31. Three years—In round numbers. Three months in the synagogue, (Acts 19:8,) two years in the school of Tyrannus, (Acts 10,) preceded by a brief visit, (Acts 18:21,) and followed, perhaps, by a short delay, (Acts 20:1.)

V. 32. The word of his grace-It is the grand channel of it, to believers as well as unbelievers.

Who is able to build you up-To confirm and increase your faith, love, holiness. God can thus build us up, without any instrument. But he does build us up by them. O beware of dreaming that you have less need of human teachers after you know Christ than before!

And to give you an inheritance-Of eternal glory,

among them that are sanctified-And so made meet for it. A large number of these Paul doubtless knew, and remembered before God.

Verse 32. I commend you to God] Instead of tw qew, to GOD, several MSS. have tw kuriw, to the LORD; neither reading makes any difference in the sense.

And to the word of his grace] The doctrine of salvation by Christ Jesus. Which is able to build you up] The foundation is Jesus Christ; God is the great master-builder; the doctrine of his grace, or mercy, points out the order and manner, as well as the extent, &c., of this building. Let us observe the order of these things: 1. The soul of man, which was formerly the habitation of God, is now in a state of ruin. 2. The ruins of this soul must be repaired, that it may again become a habitation of God through the Spirit. 3. Jesus Christ is the only foundation on which this house can be rebuilded. 4. The doctrine of God’s grace is the model, or plan, according to which the building can be raised. 5. When re-edified, each is to be a lively temple of the Lord, made inwardly pure and outwardly righteous, and thus prepared for a state of bliss. 6. Being made children of God, by faith in Christ Jesus, and sanctified by his Spirit, they have a right to the heavenly inheritance; for only the children of the family can possess the celestial estate. Thus we find they must be saved by grace, and be made thereby children of God; be sanctified by his Spirit; and, then, being prepared for, they are removed, in due time, into the heavenly inheritance.

Verse 32. And now, brethren — Since the providence of God is calling me away, and appointing me other scenes of labour or suffering; I commend you to God — To his watchful providence and grace, for guidance, protection, support, preservation, and the supply of all your wants, ghostly and bodily; and to the word of his grace — That word which is the grand channel of his grace to believers as well as unbelievers. He recommends them to attend to this in their public ministrations and private conversation, and that, not only as the foundation of their hope here and hereafter, and the source of their joy, but as the rule of their doctrine and practice; I commend you to God as the master you are to serve, and to the word of his grace, as the means by which you are to know your work, and to govern your conduct; which is able to build you up — To confirm and increase your faith, love, and holiness. God can thus build us up without the ministry of his word, or the instrumentality of any teachers. But he does in fact build us up by them, and we must beware of supposing that we have less need of human teachers after we know Christ, and are made partakers of his salvation, than before. As the apostle was speaking here to ministers, he must be considered as signifying that, in preaching the word of God’s grace, and in all their ministerial duties, they were to have a regard to their own edification, as well as to that of those to and for whom they ministered. And to give you an inheritance — Of eternal glory; among them that are sanctified — And so made meet for it. A large number of these Paul, doubtless, knew and remembered before God. It seems that the words tw dunamenw, who is able, refer to God, the last person named, and not the word by which God works, but which, without him, can affect none of the things here mentioned.

Ver. 32. I commend you to God, the Father who loves you. We go away, but he stays; we die, but he lives, the God alsufficient. And to the word of his grace, the fountain of felicity, which ever pours forth the living streams of life, and light, and love. The word of truth will edify and build you up to a living temple in the Lord, and afore prepare you for an inheritance among the sanctified. Those who sit under an edifying ministry know its value, and exclaim after storms and conflicts, “Thou shalt guide me by thy counsel, and afterwards receive me to glory.”

32. Commend—Commit, entrust. Word of his grace—The promise of the Gospel.

V. 33. I have coveted-Here the apostle begins the other branch of his farewell discourse, like old Samuel, 1 Samuel 12:3, taking his leave of the children of Israel.

Verse 33. I have coveted no man’s silver, &c.] And from this circumstance they would be able to discover the grievous wolves, and the perverters; for these had nothing but their own interests in view; whereas the genuine disciples of Christ neither coveted nor had worldly possessions. St. Paul’s account of his own disinterestedness is very similar to that given by Samuel of his, 1 Samuel 12:3-5.

Verses 33-35. I have coveted no man’s silver, &c. — Here the apostle begins another branch of his farewell discourse, in terms like those of old Samuel, taking his leave of the children of Israel, 1 Samuel 12:8. As if he had said, I have a testimony in my own conscience and in yours, that I have not directed my ministry to any mercenary views of pleasing any, how distinguished soever their circumstances might be, nor sought by any methods to enrich myself among you. Yea, ye yourselves know, that — Far from having any secular or worldly designs in preaching the gospel; these hands — Callous as you see with labour; have ministered to my necessities — Have procured me food and raiment, and even have assisted in supporting them that were with me — Who is he that envies such a bishop or archbishop as this? I have showed you — Elders or bishops, by my example; all things — And this among the rest; that so labouring — So far as the labours of your office allow you time; ye ought to support the weak — Or to assist in supporting them, namely, those who are disabled by sickness, or any bodily infirmity, from maintaining themselves by their own labour. And to remember — Effectually, so as to follow them; the words of the Lord Jesus, how he said — When he conversed with his disciples; It is more blessed to give than to receive — To imitate God, and have him, as it were, indebted to us. This is a true and precious monument of apostolical tradition, which, by being written in this authentic memoir, is happily preserved. Without doubt, his disciples remembered many of his words which are not recorded.

Ver. 33. I have coveted no man’s silver or gold. The first preachers subsisted by freewill-offerings, which Paul calls “a sweet savour to God.” Moses, when Korah and his company rebelled, could look to heaven and say, “I have not taken one ass from them.” Numbers 16:15. Samuel also could appeal to the elders when they asked a king, and say, “Whose ox, or whose ass have I taken?” 1 Samuel 12:5. What can be more ruinous to a minister than to have it whispered about that “he is hoarding up money, is deficient in charity, and greedy of filthy lucre?” Our best support is a firm belief in the coming and kingdom of the Lord; and when we are in straits with the wants of a family, we shall not be forsaken.

33. No man’s silver—Cicero in very glowing terms describes the virtue of his brother, who was governor of an Asiatic province: “Wonderful it is that when you possessed absolute power for three years in Asia, no statuary, no picture, no vase, no garment, no slave, no beauty of any one, no inducement of money, could sway you from your integrity and purity.”

V. 34. These hands-Callous, as you see, with labour. Who is he that envies such a bishop or archbishop as this?

Verse 34. These hands have ministered, &c.] It was neither “sin nor discredit” for the apostle to work to maintain himself, when the circumstances of the Church were such that it could not support him. Still many eminent ministers of God are obliged to support themselves and their families, at least in part, in the same way, while indefatigably testifying the Gospel of the grace of God. Whatever it may be to the people, it is no cause of reproach to the minister, to be obliged thus to employ himself.

Verses 33-35. I have coveted no man’s silver, &c. — Here the apostle begins another branch of his farewell discourse, in terms like those of old Samuel, taking his leave of the children of Israel, 1 Samuel 12:8. As if he had said, I have a testimony in my own conscience and in yours, that I have not directed my ministry to any mercenary views of pleasing any, how distinguished soever their circumstances might be, nor sought by any methods to enrich myself among you. Yea, ye yourselves know, that — Far from having any secular or worldly designs in preaching the gospel; these hands — Callous as you see with labour; have ministered to my necessities — Have procured me food and raiment, and even have assisted in supporting them that were with me — Who is he that envies such a bishop or archbishop as this? I have showed you — Elders or bishops, by my example; all things — And this among the rest; that so labouring — So far as the labours of your office allow you time; ye ought to support the weak — Or to assist in supporting them, namely, those who are disabled by sickness, or any bodily infirmity, from maintaining themselves by their own labour. And to remember — Effectually, so as to follow them; the words of the Lord Jesus, how he said — When he conversed with his disciples; It is more blessed to give than to receive — To imitate God, and have him, as it were, indebted to us. This is a true and precious monument of apostolical tradition, which, by being written in this authentic memoir, is happily preserved. Without doubt, his disciples remembered many of his words which are not recorded.

34. These hands—Doubtless presenting his hands, hard with the tokens of toil. Yet Dr. Hackett truly remarks: “It may be added that Paul, although he waived his own right to a maintenance from those to where he preached, was remarkable for the decision with which he asserted that eight in behalf of others. Compare Romans 15:27; 1 Corinthians 9:13, 14; Galatians 6:6; 1 Timothy 5:17, 18; see also the Saviour’s rule on this subject in Luke 10:7.”

V. 35. I have showed you-Bishops, by my example,

all things-And this among the rest;

that thus labouring-So far as the labours of your office allow you time; ye ought to help the weak-Those who are disabled by sickness, or any bodily infirmity, from maintaining themselves by their own labour. And to remember-Effectually, so as to follow it;

the word which he himself said-Without doubt his disciples remembered many of his words which are not recorded.

It is happier to give-To imitate God, and have him, as it were, indebted to us.

Verse 35. I have showed you all things] The preposition kata is to be understood before panta; and the clause should be read thus-I have showed you IN all things, &c.

It is more blessed to give than to receive.] That is, the giver is more happy than the receiver. Where, or on what occasion, our Lord spake these words we know not, as they do not exist in any of the four evangelists. But that our Lord did speak them, St. Paul’s evidence is quite sufficient to prove. The sentiment is worthy of Christ. A truly generous mind, in affluence, rejoices in opportunities to do good, and feels happy in having such opportunities. A man of an independent spirit, when reduced to poverty, finds it a severe trial to be obliged to live on the bounty of another, and feels pain in receiving what the other feels a happiness in communicating. Let, therefore, the man who is able to give feel himself the obliged person, and think how much pain the feeling heart of his supplicant must endure, in being obliged to forego his native independence, in soliciting and receiving the bounty of another. I am not speaking of common beggars; these have got their minds already depraved, and their native independence reduced, by sin and idleness, to servility.

Verses 33-35. I have coveted no man’s silver, &c. — Here the apostle begins another branch of his farewell discourse, in terms like those of old Samuel, taking his leave of the children of Israel, 1 Samuel 12:8. As if he had said, I have a testimony in my own conscience and in yours, that I have not directed my ministry to any mercenary views of pleasing any, how distinguished soever their circumstances might be, nor sought by any methods to enrich myself among you. Yea, ye yourselves know, that — Far from having any secular or worldly designs in preaching the gospel; these hands — Callous as you see with labour; have ministered to my necessities — Have procured me food and raiment, and even have assisted in supporting them that were with me — Who is he that envies such a bishop or archbishop as this? I have showed you — Elders or bishops, by my example; all things — And this among the rest; that so labouring — So far as the labours of your office allow you time; ye ought to support the weak — Or to assist in supporting them, namely, those who are disabled by sickness, or any bodily infirmity, from maintaining themselves by their own labour. And to remember — Effectually, so as to follow them; the words of the Lord Jesus, how he said — When he conversed with his disciples; It is more blessed to give than to receive — To imitate God, and have him, as it were, indebted to us. This is a true and precious monument of apostolical tradition, which, by being written in this authentic memoir, is happily preserved. Without doubt, his disciples remembered many of his words which are not recorded.

35. The weak—The helpless. Words—An unwritten saying of the Lord, for the record of which we are indebted to this speech of Paul’s. More blessed—”Plutarch relates that Artaxerxes said, To bestow is more royal than to take away. And Aristotle says: It belongs to a freeman to give rather than to receive. Both of these sayings correspond in expression to the aristocratic views of antiquity. The former refers to the distinction which existed between rulers and the people; the latter to the ancient distinction between freemen and the slaves. Seneca, on the other hand, speaks in reference to the gods when he says: He who bestows benefits imitates the gods; he who takes, the usurers. There is, however, in all these classic sayings a certain aristocratic pride of sentiment, which cannot fail to be perceived. The saying of Christ, on the contrary, is founded on the fact that God is love.”—Lechler. It will, indeed, be generally found, on close examination, that passages of the Christian Scriptures which are paralleled by some heathen quotation are rooted in deeper and purer grounds, and infused with a higher life.

Verse 36. He kneeled down and prayed] Kneeling is the proper posture of a supplicant, it argues at once both humility and submission; and he who prays to God should endeavour to feel the utmost measures of both.

Verses 36-38. When he had thus spoken, he kneeled down — The posture generally used by the apostles and first Christians in prayer, as it had been also by our Lord himself, and by holy men of old; see the margin. And it is a posture peculiarly proper, as being expressive of humility before God, of reverence for him, and submission to him. And prayed with them all — Doubtless in the most fervent and affectionate manner. And they all wept sore — The old as well as the young, the men as well as the women. Anciently men, yea, the best and bravest of men, were easily melted into tears; a thousand instances of which might be produced, from profane as well as sacred writers. But now, notwithstanding the effeminacy which almost universally prevails, we leave those tears to women and children. Sorrowing most of all for the words which he spake, that they should see his face no more — In those parts where they had so long enjoyed the benefits of his ministry, inspection, and converse. Think, reader, what sorrow will be in the great day when God shall say to all who are found on the left hand, that they shall see his face no more! And they accompanied him unto the ship — Commending his person to the protection, and his labours to the blessing, of his great Master.

36. Kneeled down—At a moment of deep earnestness like this we may be sure of two things: that the heart would crave the humblest posture, and that a Paul would find no liturgy competent to express his depth and specialty of prayer.

V. 37. They all wept-Of old, men, yea, the best and bravest of men, were easily melted into tears; a thousand instances of which might be produced from profane as well as sacred writers. But now, notwithstanding the effeminacy which almost universally prevails, we leave those tears to women and children.

Verse 37. Fell on Paul’s neck] Leaned their heads against his shoulders, and kissed his neck. This was not an unusual custom in the east.

Verses 36-38. When he had thus spoken, he kneeled down — The posture generally used by the apostles and first Christians in prayer, as it had been also by our Lord himself, and by holy men of old; see the margin. And it is a posture peculiarly proper, as being expressive of humility before God, of reverence for him, and submission to him. And prayed with them all — Doubtless in the most fervent and affectionate manner. And they all wept sore — The old as well as the young, the men as well as the women. Anciently men, yea, the best and bravest of men, were easily melted into tears; a thousand instances of which might be produced, from profane as well as sacred writers. But now, notwithstanding the effeminacy which almost universally prevails, we leave those tears to women and children. Sorrowing most of all for the words which he spake, that they should see his face no more — In those parts where they had so long enjoyed the benefits of his ministry, inspection, and converse. Think, reader, what sorrow will be in the great day when God shall say to all who are found on the left hand, that they shall see his face no more! And they accompanied him unto the ship — Commending his person to the protection, and his labours to the blessing, of his great Master.

37. Fell on Paul’s neck—Affectionately embracing his chest, and laying the head upon his neck and shoulder, after the Oriental fashion.

V. 38. Sorrowing most for that word which he spake, that they should see his face no more-What sorrow will be in the great day, when God shall speak that word to all who are found on the left hand, that they shall see his face no more!

Verse 38. That they should see his face no more] This was a most solemn meeting, and a most affecting parting. The man who had first pointed out to them the Lord Jesus Christ, by whom they had been brought into so glorious a state of salvation, is now going away, in all likelihood, to be seen no more till the day in which the quick and dead shall stand before the throne of judgment. Such a scene, and its correspondent feelings, are more easily imagined than described.

1. As the disciples are stated to have come together on the first day of the week, we may learn from this that, ever since the apostolic times, the Lord’s day, now the Christian Sabbath, was set apart for religious exercises; such as the preaching of God’s holy word, and celebrating the sacrament of the Lord’s Supper. Besides its being the day on which our blessed Lord rose from the dead, the practice of the apostles and the primitive Church is an additional reason why we should religiously celebrate this first day of the week. They who, professing the Christian religion, still prefer the Jewish Sabbath, have little to support them in the New Testament. How prone is man to affect to be wise above what is written, while he is, in almost every respect, below the teaching so plainly laid down in the Divine word.

2. The charge of St. Paul to the pastors of the Church of Christ at Ephesus and Miletus contains much that is interesting to every Christian minister:

1. If he be sent of God at all, he is sent to feed the flock. 2. But, in order to feed them, he must have the bread of life. 3. This bread he must distribute in its due season, that each may have that portion that is suitable to time, place, and state. 4. While he is feeding others, he should take care to have his own soul fed: it is possible for a minister to be the instrument of feeding others, and yet starve himself. 5. If Jesus Christ intrust to his care the souls he has bought by his own blood, what an awful account will he have to give in the day of judgment, if any of them perish through his neglect! Though the sinner, dying in his sins, has his own blood upon his head, yet, if the watchman has not faithfully warned him, his blood will be required at the watchman’s hand. Let him who is concerned read Ezekiel, Ezekiel 33:3-5, and think of the account which he is shortly to give unto God.

3. Tenderness and sympathy are not inconsistent with the highest state of grace. Paul warns his hearers day and night with tears. His hearers now weep sore at the departure of their beloved pastor. They who can give up a Christian minister with indifference, have either profited little under that ministry, or they have backslidden from the grace of God. The pastors should love as fathers, the converts as children; and all feel themselves one family, under that great head, Christ Jesus.

ACTS

Verses 36-38. When he had thus spoken, he kneeled down — The posture generally used by the apostles and first Christians in prayer, as it had been also by our Lord himself, and by holy men of old; see the margin. And it is a posture peculiarly proper, as being expressive of humility before God, of reverence for him, and submission to him. And prayed with them all — Doubtless in the most fervent and affectionate manner. And they all wept sore — The old as well as the young, the men as well as the women. Anciently men, yea, the best and bravest of men, were easily melted into tears; a thousand instances of which might be produced, from profane as well as sacred writers. But now, notwithstanding the effeminacy which almost universally prevails, we leave those tears to women and children. Sorrowing most of all for the words which he spake, that they should see his face no more — In those parts where they had so long enjoyed the benefits of his ministry, inspection, and converse. Think, reader, what sorrow will be in the great day when God shall say to all who are found on the left hand, that they shall see his face no more! And they accompanied him unto the ship — Commending his person to the protection, and his labours to the blessing, of his great Master.

38. Face no more—Probably in a few moments the ship started, and, by the powerful northwest wind usually at that season prevailing, arrived in the afternoon of the same day, by a six hours’ sail, at Cos, “the garden of the AEgean,” the birthplace of the great physician Hippocrates, crowned with the temple of AEsculaplus, the god of medicine.