Text -- Acts 20:2-38 (NET)

20:2 After he had gone through those regions and spoken many words of encouragement to the believers there, he came to Greece, 20:3 where he stayed for three months. Because the Jews had made a plot against him as he was intending to sail for Syria, he decided to return through Macedonia. 20:4 Paul was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, and Timothy, as well as Tychicus and Trophimus from the province of Asia. 20:5 These had gone on ahead and were waiting for us in Troas. 20:6 We sailed away from Philippi after the days of Unleavened Bread, and within five days we came to the others in Troas, where we stayed for seven days. 20:7 On the first day of the week, when we met to break bread, Paul began to speak to the people, and because he intended to leave the next day, he extended his message until midnight. 20:8 (Now there were many lamps in the upstairs room where we were meeting.) 20:9 A young man named Eutychus, who was sitting in the window, was sinking into a deep sleep while Paul continued to speak for a long time. Fast asleep, he fell down from the third story and was picked up dead. 20:10 But Paul went down, threw himself on the young man, put his arms around him, and said, “Do not be distressed, for he is still alive!” 20:11 Then Paul went back upstairs, and after he had broken bread and eaten, he talked with them a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly comforted.

The Voyage to Miletus

20:13 We went on ahead to the ship and put out to sea for Assos, intending to take Paul aboard there, for he had arranged it this way. He himself was intending to go there by land. 20:14 When he met us in Assos, we took him aboard and went to Mitylene. 20:15 We set sail from there, and on the following day we arrived off Chios. The next day we approached Samos, and the day after that we arrived at Miletus. 20:16 For Paul had decided to sail past Ephesus so as not to spend time in the province of Asia, for he was hurrying to arrive in Jerusalem, if possible, by the day of Pentecost. 20:17 From Miletus he sent a message to Ephesus, telling the elders of the church to come to him. 20:18 When they arrived, he said to them, “You yourselves know how I lived the whole time I was with you, from the first day I set foot in the province of Asia, 20:19 serving the Lord with all humility and with tears, and with the trials that happened to me because of the plots of the Jews. 20:20 You know that I did not hold back from proclaiming to you anything that would be helpful, and from teaching you publicly and from house to house, 20:21 testifying to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 20:22 And now, compelled by the Spirit, I am going to Jerusalem without knowing what will happen to me there, 20:23 except that the Holy Spirit warns me in town after town that imprisonment and persecutions are waiting for me. 20:24 But I do not consider my life worth anything to myself, so that I may finish my task and the ministry that I received from the Lord Jesus, to testify to the good news of God’s grace. 20:25 “And now I know that none of you among whom I went around proclaiming the kingdom will see me again. 20:26 Therefore I declare to you today that I am innocent of the blood of you all. 20:27 For I did not hold back from announcing to you the whole purpose of God. 20:28 Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. 20:29 I know that after I am gone fierce wolves will come in among you, not sparing the flock. 20:30 Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. 20:31 Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears. 20:32 And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine provided for my needs and the needs of those who were with me. 20:35 By all these things, I have shown you that by working in this way we must help the weak, and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 20:36 When he had said these things, he knelt down with them all and prayed. 20:37 They all began to weep loudly, and hugged Paul and kissed him, 20:38 especially saddened by what he had said, that they were not going to see him again. Then they accompanied him to the ship.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 20:2

Those parts ( ta merē ekeina ).

We have no way of knowing why Luke did not tell of Paul’ s stay in Troas (2Co 2:12.) nor of meeting Titus in Macedonia (2 Corinthians 2:13-7:16) nor of Paul’ s visit to Illyricum (Rom 15:19.) to give time for II Corinthians to do its work (2Co 13:1-14), one of the most stirring experiences in Paul’ s whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: "had given them much exhortation"(parakalesas autous logōi pollōi ). Literally, "having exhorted them (the Macedonian brethren) with much talk"(instrumental case).

Robertson: Act 20:2

Into Greece ( eis tēn Hellada ).

That is, Achaia (Act 18:12; Act 19:21), and particularly Corinth, whither he had at last come again after repeated attempts, pauses, and delays (2Co 13:1). Now at last the coast was clear and Paul apparently had an open door in Corinth during these three months, so completely had Titus at last done away with the opposition of the Judaizers there.

Robertson: Act 20:3

When he had spent three months there ( poiēsas mēnas treis ).

Literally, "having done three months,"the same idiom in Act 15:33; Act 18:23; Jam 4:13. During this period Paul may have written Galatians as Lightfoot argued and certainly did Romans. We do not have to say that Luke was ignorant of Paul’ s work during this period, only that he did not choose to enlarge upon it.

Robertson: Act 20:3

And a plot was laid against him by the Jews ( genomenēs epiboulēs autōi hupo tōn Ioudaiōn ).

Genitive absolute, "a plot by the Jews having come against him."Epiboulē is an old word for a plot against one. In the N.T. only in Acts (Act 9:24; Act 20:3, Act 20:19; Act 23:30). Please note that this plot is by the Jews, not the Judaizers whom Paul discusses so vehemently in 2 Corinthians 10-13. They had given Paul much anguish of heart as is shown in I Cor. and in 2 Corinthians 1-7, but that trouble seems now past. It is Paul’ s old enemies in Corinth who had cherished all these years their defeat at the hands of Gallio (Act 18:5-17) who now took advantage of Paul’ s plans for departure to compass his death if possible.

Robertson: Act 20:3

As he was about to set sail for Syria ( mellonti anagesthai eis tēn Surian ).

The participle mellonti agrees in case (dative) with autōi . For the sense of intending see also Act 19:13. Anagesthai (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in Act 13:13.

Robertson: Act 20:3

He determined ( egeneto gnōmēs ).

The best MSS. here read gnōmēs (predicate ablative of source like epiluseōs , 2Pe 1:20, Robertson, Grammar , p. 514), not gnōmē (nominative). "He became of opinion."The Jews had heard of Paul’ s plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that "the Spirit bade him return into Macedonia."

Robertson: Act 20:4

Accompanied him ( suneipeto autōi ).

Imperfect of sunepomai , old and common verb, but only here in the N.T. The singular is used agreeing with the first name mentioned Sōpatros and to be supplied with each of the others. Textus Receptus adds here "into Asia"(achri tēs Asias , as far as Asia), but the best documents (Aleph B Vulg. Sah Boh) do not have it. As a matter of fact, Trophimus went as far as Jerusalem (Act 21:29) and Aristarchus as far as Rome (Act 27:2; Col 4:10), The phrase could apply only to Sopatros. It is not clear though probable that Luke means to say that these seven brethren, delegates of the various churches (2Co 8:19-23) started from Corinth with Paul. Luke notes the fact that they accompanied Paul, but the party may really have been made up at Philippi where Luke himself joined Paul, the rest of the party having gone on to Troas (Act 20:5.). These were from Roman provinces that shared in the collection (Galatia, Asia, Macedonia, Achaia). In this list three were from Macedonia, Sopater of Beroea, Aristarchus and Secundus of Thessalonica; two from Galatia, Gaius of Derbe and Timothy of Lystra; two from Asia, Tychicus and Trophimus. It is a bit curious that none are named from Achaia. Had Corinth failed after all (2 Corinthians 8; 2Co 9:1-15) to raise its share of the collection after such eager pledging? Rackham suggests that they may have turned their part over directly to Paul. Luke joined Paul in Philippi and could have handled the money from Achaia. It was an important event and Paul took the utmost pains to remove any opportunity for scandal in the handling of the funds.

Robertson: Act 20:5

Were waiting for us in Troas ( emenon hēmās en Troiadi ).

Here again we have "us"for the first time since chapter 16 where Paul was with Luke in Philippi. Had Luke remained all this time in Philippi? We do not know, but he is with Paul now till Rome is reached. The seven brethren of Act 20:4went on ahead from Philippi to Troas while Paul remained with Luke in Philippi.

Robertson: Act 20:6

After the days of unleavened bread ( meta tas hēmerās tōn azumōn ).

Paul was a Jew, though a Christian, and observed the Jewish feasts, though he protested against Gentiles being forced to do it (Gal 4:10; Col 2:16). Was Luke a proselyte because he notes the Jewish feasts as here and in Act 27:9? He may have noted them merely because Paul observed them. But this passover was a year after that in Ephesus when Paul expected to remain there till Pentecost (1Co 16:8). He was hoping now to reach Jerusalem by Pentecost (Act 20:16) as he did. We do not know the precise year, possibly a.d. 56 or 57.

Robertson: Act 20:6

In five days ( achri hēmerōn pente ).

Up to five days (cf. Luk 2:37). D has pemptaioi , "fifth day men,"a correct gloss. Cf. deuteraioi , second-day men (Act 28:13). In Act 16:11 they made the voyage in two days. Probably adverse winds held them back here.

Robertson: Act 20:6

Seven days ( hepta hēmeras ).

To atone for the short stay in Troas before (2Co 2:12.) when Paul was so restless. Now he preaches a week to them.

Robertson: Act 20:7

Upon the first day of the week ( en de miāi tōn sabbatōn ).

The cardinal miāi used here for the ordinal prōtēi (Mar 16:9) like the Hebrew ehadh as in Mar 16:2; Mat 28:1; Luk 24:1; Joh 20:1 and in harmony with the Koiné[28928]š idiom (Robertson, Grammar , p. 671). Either the singular (Mar 16:9) sabbatou or the plural sabbaton as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in 1Co 16:2 it is implied by the collections stored on that day. In Rev 1:10 the Lord’ s day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though Joh 20:26 seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in Rom 14:5.

Robertson: Act 20:7

When we were gathered together ( sunēgmenōn hēmōn ).

Genitive absolute, perfect passive participle of sunagō , to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in Act 4:31; Act 11:26; Act 14:27; Act 15:6, Act 15:30; Act 19:7, Act 19:8; 1Co 5:4. In Heb 10:25 the substantive episunagōgēn is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. So these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in Joh 20:19 "it being evening on that day the first day of the week"naturally means the evening following the day, not the evening preceding the day.

Robertson: Act 20:7

To break bread ( klasai arton ).

First aorist active infinitive of purpose of klaō . The language naturally bears the same meaning as in Act 2:42, the Eucharist or the Lord’ s Supper which usually followed the Agapē . See note on 1Co 10:16. The time came, when the Agapē was no longer observed, perhaps because of the abuses noted in 1Co 11:20. Rackham argues that the absence of the article with bread here and its presence (ton arton ) in Act 20:11shows that the Agapē is ] referred to in Act 20:7and the Eucharist in Act 20:11, but not necessarily so because ton arton may merely refer to arton in Act 20:7. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor.

Robertson: Act 20:7

Discoursed ( dielegeto ).

Imperfect middle because he kept on at length.

Robertson: Act 20:7

Intending ( mellō ).

Being about to, on the point of.

Robertson: Act 20:7

On the morrow ( tēi epaurion ).

Locative case with hēmerāi understood after the adverb epaurion . If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning.

Robertson: Act 20:7

Prolonged his speech ( Pareteinen ton logon ).

Imperfect active (same form as aorist) of parateinō , old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul’ s long sermon which went on and on till midnight (mechri mesonuktiou ). Paul’ s purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience.

Robertson: Act 20:8

Many lights ( lampades hikanai ).

It was dark at night since the full moon (passover) was three weeks behind. These lamps were probably filled with oil and had wicks that flickered and smoked. They would not meet in the dark.

Robertson: Act 20:8

In the upper room ( en tōi huperōiōi ).

As in Act 1:13 which see.

Robertson: Act 20:9

Sat ( kathezomenos ).

Sitting (present middle participle describing his posture).

Robertson: Act 20:9

In the window ( epi tēs thuridos ).

Old word diminutive from thura , door, a little door. Latticed window (no glass) opened because of the heat from the lamps and the crowd. Our window was once spelt windore (Hudibras), perhaps from the wrong idea that it was derived from wind and door. Eutychus (a common slave name) was sitting on (epi ) the window sill. Ahaziah "fell down through a lattice in his upper chamber"(2Ki 1:2). In the N.T. thuris only here and 2Co 11:33 (dia thuridos ) through which Paul was let down through the wall in Damascus.

Robertson: Act 20:9

Borne down with deep sleep ( katapheromenos hupnōi bathei ).

Present passive participle of katapherō , to bear down, and followed by instrumental case (hupnōi ). Describes the gradual process of going into deep sleep. Great medical writers use bathus with hupnos as we do today (deep sleep). D here has basei (heavy) for bathei (deep).

Robertson: Act 20:9

As Paul discoursed yet longer ( dialegomenou tou Paulou epi pleion ).

Genitive absolute of present middle participle of dialegomai (cf. Act 20:7). with epi pleion . Eutychus struggled bravely to keep awake, vainly hoping that Paul would finish. But he went on "for more."

Robertson: Act 20:9

Being born down by his sleep ( katenechtheis apo tou hupnou ).

First aorist (effective) passive showing the final result of the process described by katapheromenos , finally overcome as a result of (apo ) the (note article tou ) sleep (ablative case). These four participles (kathezomenos , katapheromenos , dialegomenou , katenechtheis ) have no connectives, but are distinguished clearly by case and tense. The difference between the present katapheromenos and the aorist katenechtheis of the same verb is marked.

Robertson: Act 20:9

Fell down ( epesen katō ).

Effective aorist active indicative of piptō with the adverb katō , though katapiptō (compound verb) could have been used (Act 26:14; Act 28:6). Hobart ( Medical Language of St. Luke ) thinks that Luke shows a physician’ s interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. Luk 22:45.

Robertson: Act 20:9

From the third story ( apo tou tristegou ).

From treis (three) and stegē (roof), adjective tristegos having three roofs.

Robertson: Act 20:9

Was taken up dead ( ērthē nekros ).

First aorist passive indicative of airō . Luke does not say hōs (as) or hōsei (Mar 9:26 as if). The people considered him dead and Luke the physician seems to agree with that view.

Robertson: Act 20:10

Fell on him ( epepesen autōi ).

Second aorist active indicative of epipiptō with dative case as Elijah did (1Ki 17:21) and Elisha (2Ki 4:34).

Robertson: Act 20:10

Embracing ( sunperilabōn ).

Second aorist active participle of sunperilambanō , old verb to embrace completely (take hold together round), but only here in the N.T. In Ezr 5:3.

Robertson: Act 20:10

Make ye no ado ( mē thorubeisthe ).

Stop (mē and present middle imperative of thorubeō ) making a noise (thorubos ) as the people did on the death of Jairus’ s daughter (Mat 9:23 thoruboumenou and Mar 5:38 thorubou ) when Jesus asked Ti thorubeisthė

Robertson: Act 20:10

For his life is in him ( hē gar psuchē autou en autōi estin ).

This language is relied on by Ramsay, Wendt, Zoeckler to show that Eutychus had not really died, but had merely swooned. Paul’ s language would suit that view, but it suits equally well the idea that he had just been restored to life and so is indecisive. Furneaux urges also the fact that his friends did not bring him back to the meeting till morning (Act 20:12) as additional evidence that it was a case of swooning rather than of death. But this again is not conclusive as they would naturally not take him back at once. One will believe here as the facts appeal to him.

Robertson: Act 20:11

When he was gone up ( anabas ).

Second aorist active participle in sharp contrast to katabas (went down) of Act 20:10.

Robertson: Act 20:11

Had broken bread ( klasas ton arton ).

Probably the Eucharist to observe which ordinance Paul had come and tarried (Act 20:7), though some scholars distinguish between what took place in Act 20:7and Act 20:11, needlessly so as was stated on Act 20:7.

Robertson: Act 20:11

And eaten ( kai geusamenos ).

The word is used in Act 10:10 of eating an ordinary meal and so might apply to the Agapē , but it suits equally for the Eucharist. The accident had interrupted Paul’ s sermon so that it was observed now and then Paul resumed his discourse.

Robertson: Act 20:11

And had talked with them a long while ( eph' hikanon te homilēsas ).

Luke, as we have seen, is fond of hikanos for periods of time, for a considerable space of time, "even till break of day"(achri augēs ). Old word for brightness, radiance like German Auge , English eye, only here in the N.T. Occurs in the papyri and in modern Greek for dawn. This second discourse lasted from midnight till dawn and was probably more informal (as in Act 10:27) and conversational (homilēsas , though our word homiletics comes from homileō ) than the discourse before midnight (dialegomai , Act 20:7, Act 20:9). He had much to say before he left.

Robertson: Act 20:11

So he departed ( houtōs exēlthen ).

Thus Luke sums up the result. Paul left (went forth) only after all the events narrated by the numerous preceding participles had taken place. Effective aorist active indicative exelthen . Houtōs here equals tum demum , now at length (Act 27:7) as Page shows.

Robertson: Act 20:12

They brought the lad alive ( ēgagon ton paida zōnta ).

Second aorist active indicative of agō . Evidently the special friends of the lad who now either brought him back to the room or (Rendall) took him home to his family. Knowling holds that zōnta (living) here is pointless unless he had been dead. He had been taken up dead and now they brought him living.

Robertson: Act 20:12

Not a little ( ou metriōs ).

Not moderately, that is a great deal. Luke is fond of this use of the figure litotes (use of the negative) instead of the strong positive (Act 1:5, etc.). D (Codex Bezae) has here instead of ēgagon these words: alpazomenōn de autōn ēgagen ton neaniskon zōnta (while they were saying farewell he brought the young man alive). This reading pictures the joyful scene over the lad’ s restoration as Paul was leaving.

Robertson: Act 20:13

To the ship ( epi to ploion ).

Note article. It is possible that Paul’ s party had chartered a coasting vessel from Philippi or Troas to take them to Patara in Lycia. Hence the boat stopped when and where Paul wished. That is possible, but not certain, for Paul could simply have accommodated himself to the plans of the ship’ s managers.

Robertson: Act 20:13

To take in Paul ( analambanein ton Paulon ).

So in Act 20:14. Same use in 2Ti 4:11 : "Picking up Mark"(Markon analabōn ). Assos was a seaport south of Troas in Mysia in the province of Asia.

Robertson: Act 20:13

He had appointed ( diatetagmenos ēn ).

Past perfect periphrastic middle of diatassō , old verb to give orders (military in particular).

Robertson: Act 20:13

To go by land ( pezeuein ).

Present active infinitive of pezeuō , old verb to go on foot, not on horse back or in a carriage or by ship. Here only in the N.T. It was about twenty miles over a paved Roman road, much shorter (less than half) than the sea voyage around Cape Lectum. It was a beautiful walk in the spring-time and no doubt Paul enjoyed it whatever his reason was for going thus to Assos while the rest went by sea. Certainly he was entitled to a little time alone, this one day, as Jesus sought the Father in the night watches (Mat 14:23).

Robertson: Act 20:14

Met us ( suneballen hēmin ).

Imperfect active where the aorist (sunebalen , as C D have it) would seem more natural. It may mean that as soon as (hōs ) Paul "came near or began to meet us"(inchoative imperfect), we picked him up. Luke alone in the N.T. uses sunballō to bring or come together either in a friendly sense as here or as enemies (Luk 14:31).

Robertson: Act 20:14

To Mitylene ( eis Mitulēnēn ).

The capital of Lesbos about thirty miles from Assos, an easy day’ s sailing.

Robertson: Act 20:15

We came over against Chios ( katēntēsamen antikrus Chiou ).

Luke uses this Koiné[28928]š verb several times (Act 16:1; Act 18:19), meaning to come right down in front of and the notion of anta is made plainer by antikrus , face to face with, common "improper"preposition only here in the N.T. They probably lay off the coast (anchoring) during the night instead of putting into the harbour. The Island of Chios is about eight miles from the mainland.

Robertson: Act 20:15

The next day ( tēi heterāi ).

The third day in reality from Assos (the fourth from Troas), in contrast with tēi epiousēi just before for Chios.

Robertson: Act 20:15

We touched at Samos ( parebalomen eis Samon ).

Second aorist active of paraballō , to throw alongside, to cross over, to put in by. So Thucydides III. 32. Only here in the N.T. though in Textus Receptus in Mar 4:30. The word parable (parabolē ) is from this verb. The Textus Receptus adds here kai meinantes en Trogulliōi (and remaining at Trogyllium), but clearly not genuine. In passing from Chios to Samos they sailed past Ephesus to save time for Pentecost in Jerusalem (Act 20:16), if in control of the ship, or because the captain allowed Paul to have his way. The island of Samos is still further down the coast below Chios. It is not stated whether a stop was made here or not.

Robertson: Act 20:15

The day after ( tēi echomenēi ).

The day holding itself next to the one before. Note Luke’ s three terms in this verse (tēi epiousēi , tēi heterāi , tēi echomenēi ). This would be the fourth from Assos.

Robertson: Act 20:15

To Miletus ( eis Milēton ).

About 28 miles south of Ephesus and now the site is several miles from the sea due to the silt from the Maeander. This city, once the chief city of the Ionian Greeks, was now quite eclipsed by Ephesus.

Robertson: Act 20:16

For Paul had determined ( kekrikei gar ho Paulos ).

Past perfect active (correct text) of krinō and not the aorist ekrine . Either Paul controlled the ship or the captain was willing to oblige him.

Robertson: Act 20:16

To sail past Ephesus ( parapleusai tēn Epheson ).

First aorist active infinitive of parapleō , old verb to sail beside, only here in the N.T.

Robertson: Act 20:16

That he might not have ( hopōs mē genētai autōi ).

Final clause (negative) with aorist middle subjunctive of ginomai and dative "that it might not happen to him."

Robertson: Act 20:16

To spend time ( chronotribēsai ).

First aorist active of the late compound verb chronotribeō (chronos , time, tribō , to spend), only here in the N.T. The verb tribō , to rub, to wear out by rubbing, lends itself to the idea of wasting time. It was only a year ago that Paul had left Ephesus in haste after the riot. It was not expedient to go back so soon if he meant to reach Jerusalem by Pentecost. Paul clearly felt (Romans 15) that the presentation of this collection at Pentecost to the Jewish Christians would have a wholesome influence as it had done once before (Act 11:30).

Robertson: Act 20:16

He was hastening ( espeuden ).

Imperfect active of speudō , old verb to hasten as in Luk 2:16.

Robertson: Act 20:16

If it were possible for him ( ei dunaton eiē autōi ).

Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost.

Robertson: Act 20:16

The day of Pentecost ( tēn hēmeran tēs pentēkostēs ).

Note the accusative case. Paul wanted to be there for the whole day. See Act 2:1 for this very phrase.

Robertson: Act 20:17

Called to him ( metekalesato ).

Aorist middle (indirect) indicative of metakaleō , old verb to call from one place to another (meta for "change"), middle to call to oneself, only in Acts in the N.T. (Act 7:14; Act 10:32; Act 20:17; Act 24:25). Ephesus was some thirty miles, a stiff day’ s journey each way. They would be with Paul the third day of the stay in Miletus.

Robertson: Act 20:17

The elders of the church ( tous presbuterous tēs ekklēsias ).

The very men whom Paul terms "bishops"(episkopous ) in Act 20:28just as in Tit 1:5, Tit 1:7 where both terms (presbuterous , ton episkopon ) describe the same office. The term "elder"applied to Christian ministers first appears in Act 11:30 in Jerusalem and reappears in Act 15:4, Act 15:6,Act 15:22 in connection with the apostles and the church. The "elders"are not "apostles"but are "bishops"(cf. Phi 1:1) and with "deacons"constitute the two classes of officers in the early churches. Ignatius shows that in the early second century the office of bishop over the elders had developed, but Lightfoot has shown that it was not so in the first century. Each church, as in Jerusalem, Philippi, Ephesus, had a number of "elders"("bishops") in the one great city church. Hackett thinks that other ministers from the neighbourhood also came. It was a noble group of preachers and Paul, the greatest preacher of the ages, makes a remarkable talk to preachers with all the earmarks of Pauline originality (Spitta, Apostelgeschichte , p. 252) as shown by the characteristic Pauline words, phrases, ideas current in all his Epistles including the Pastoral (testify, course, pure, take heed, presbyter, bishop, acquire, apparel). Luke heard this address as he may and probably did hear those in Jerusalem and Caesarea (Acts 21-26). Furneaux suggests that Luke probably took shorthand notes of the address since Galen says that his students took down his medical lectures in shorthand: "At any rate, of all the speeches in the Acts this contains most of Paul and least of Luke. ... It reveals Paul as nothing else does. The man who spoke it is no longer a man of eighteen centuries ago: he is of yesterday; of today. He speaks as we speak and feels as we feel; or rather as we fain would speak and feel."We have seen and listened to Paul speak to the Jews in Antioch in Pisidia as Luke pictures the scene, to the uneducated pagans at Lystra, to the cultured Greeks in Athens. We shall hear him plead for his life to the Jewish mob in Jerusalem, to the Roman governor Felix in Caesarea, to the Jewish "King"Herod Agrippa II in Caesarea, and at last to the Jews in Rome. But here Paul unbosoms himself to the ministers of the church in Ephesus where he had spent three years (longer than with any other church) and where he had such varied experiences of prowess and persecution. He opens his heart to these men as he does not to the average crowd even of believers. It is Paul’ s Apologia pro sua Vita . He will probably not see them again and so the outlook and attitude is similar to the farewell discourse of Jesus to the disciples in the upper room (John 13-17). He warns them about future perils as Jesus had done. Paul’ s words here will repay any preacher’ s study today. There is the same high conception of the ministry here that Paul had already elaborated in 2 Corinthians 2:12-6:10 (see my Glory of the Ministry ). It is a fitting time and occasion for Paul to take stock of his ministry at the close of the third mission tour. What wonders had God wrought already.

Robertson: Act 20:18

Ye yourselves know ( humeis epistasthe ).

Pronoun expressed and emphatic. He appeals to their personal knowledge of his life in Ephesus.

Robertson: Act 20:18

From the first day that ( apo prōtēs hēmeras aph' hēs ).

"From first day from which."He had first "set foot"(epebēn , second aorist active indicative of old verb epibainō , to step upon or step into) in Ephesus four years ago in the spring of 51 or 52, but had returned from Antioch that autumn. It is now spring of 54 or 55 so that his actual ministry in Ephesus was about two and a half years, roughly three years (Act 20:31).

Robertson: Act 20:18

After what manner I was with you ( pōs meth' hūmōn egenomēn ).

Literally, "How I came (from Asia and so was) with you."Cf. 1Th 1:5; 2Th 2:1-10 where Paul likewise dares to refer boldly to his life while with them "all the time"(ton panta chronon ). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19.

Robertson: Act 20:18

Serving the Lord ( douleuōn tōi kuriōi ).

It was Paul’ s glory to be the doulos (bond-slave) as in Rom 1:1; Phi 1:1. Paul alone, save Jesus in Mat 6:24; Luk 16:13, uses douleuō six times for serving God (Page).

Robertson: Act 20:18

With all lowliness of mind ( meta pasēs tapeinophrosunēs ).

Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher.

Robertson: Act 20:18

With tears ( dakruōn ).

Construed with meta . Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Act 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2Co 2:4) and in denouncing the sensual apostates in Phi 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus.

Robertson: Act 20:18

Trials which befell me ( peirasmōn tōn sumbantōn moi ).

Construed also with meta . Second aorist active participle of sunbain , to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Act 3:10).

Robertson: Act 20:18

By the plots of the Jews ( en tais epiboulais tōn Ioudaiōn ).

Like the plot (epiboulē ) against him in Corinth (Act 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Act 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these "plots"which may easily be imagined from Paul’ s own letters and may be even referred to in 1Co 4:10; 1Co 15:30.; 1Co 16:9; 2Co 1:4-10; 2Co 7:5; 2Co 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul’ s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with "wild-beasts"there.

Robertson: Act 20:20

How that I shrank not ( hōs ouden hupesteilamen ).

Still indirect discourse (question) after epistasthe (ye know) with hōs like pōs in Act 20:18. First aorist middle of hupostellō , old verb to draw under or back. It was so used of drawing back or down sails on a ship and, as Paul had so recently been on the sea, that may be the metaphor here. But it is not necessarily so as the direct middle here makes good sense and is frequent, to withdraw oneself, to cower, to shrink, to conceal, to dissemble as in Hab 2:4 (Heb 10:38). Demosthenes so used it to shrink from declaring out of fear for others. This open candour of Paul is supported by his Epistles (1Th 2:4, 1Th 2:11; 2Co 4:2; Gal 1:10).

Robertson: Act 20:20

From declaring unto you ( tou mē anaggeilai humin ).

Ablative case of the articular first aorist active infinitive of anaggellō with the redundant negative after verbs of hindering, etc. (Robertson, Grammar , p. 1094).

Robertson: Act 20:20

Anything that was profitable ( tōn sumpherontōn ).

Partitive genitive after ouden of the articular present active participle of sumpherō , to bear together, be profitable.

Robertson: Act 20:20

Publicly ( dēmosiāi , adverb)

and from house to house (kai kat' oikous ). By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1Co 16:19).

Robertson: Act 20:21

Testifying ( diamarturomenos ).

As Peter did (Act 2:40) where Luke uses this same word thoroughly Lucan and Pauline. So again in Act 20:23, Act 20:24. Paul here as in Rom 1:16 includes both Jews and Greeks, to the Jew first.

Robertson: Act 20:21

Repentance toward God ( tēn eis theon metanoian )

and faith toward our Lord Jesus (kai pistin eis ton kurion hēmōn Iēsoun ). These two elements run through the Epistle to the Romans which Paul had recently written and sent from Corinth. These two elements appear in all Paul’ s preaching whether "to Jews or Gentiles, to philosophers at Athens or to peasants at Lystra, he preached repentance toward God and faith toward the Lord Jesus"(Knowling).

Robertson: Act 20:22

Bound in the spirit ( dedemenos tōi pneumati ).

Perfect passive participle of deō , to bind, with the locative case. "Bound in my spirit"he means, as in Act 19:21, from a high sense of duty. The mention of "the Holy Spirit"specifically in Act 20:23seems to be in contrast to his own spirit here. His own spirit was under the control of the Holy Spirit (Rom 8:16) and the sense does not differ greatly.

Robertson: Act 20:22

Not knowing ( mē eidōs ).

Second perfect active participle of oida with mē .

Robertson: Act 20:22

That shall befall me ( ta sunantēsonta emoi ).

Articular future active participle of sunantaō , to meet with (Act 10:25), to befall (with associative instrumental case) and compare with sumbantōn (befell) in Act 20:19. One of the rare instances of the future participle in the N.T.

Robertson: Act 20:23

Save that ( plēn hoti ).

The hoti clause is really in the ablative case after plēn , here a preposition as in Phi 1:18, this idiom plēn hoti occasionally in ancient Greek.

Robertson: Act 20:23

In every city ( kata polin ).

Singular here though plural in kat' oikous (Act 20:20).

Robertson: Act 20:23

Bonds and afflictions ( desma kai thlipseis ).

Both together as in Phi 1:17; 2Co 1:8. Literal bonds and actual pressures.

Robertson: Act 20:23

Abide me ( me menousin ).

With the accusative as in Act 20:5(emenon hēmas ) and nowhere else in the N.T.

Robertson: Act 20:24

But I hold not my life of any account ( all' oudenos logou poioumai tēn psuchēn ).

Neat Greek idiom, accusative psuchēn and genitive logou and then Paul adds "dear unto myself"(timian emautōi ) in apposition with psuchēn (really a combination of two constructions).

Robertson: Act 20:24

So that I may accomplish my course ( hōs teleiōsō dromon mou ).

Rather, "In order that"(purpose, not result). Aleph and B read teleiōsō here (first aorist active subjunctive) rather than teleiōsai (first aorist active infinitive). It is the lone instance in the N.T. of hōs as a final particle (Robertson, Grammar , p. 987). Paul in Act 13:25 in his sermon at Antioch in Pisidia described John as fulfilling his course and in 2Ti 4:7 he will say: "I have finished my course"(ton dromon teteleka ). He will run the race to the end.

Robertson: Act 20:24

Which I received from the Lord Jesus ( hēn elabon para tou kuriou Iēsou ).

Of that fact he never had a doubt and it was a proud boast (Gal 1:1; Rom 11:13).

Robertson: Act 20:24

The gospel of the grace of God ( to euaggelion tēs charitos tou theou ).

To Paul the gospel consisted in the grace of God. See this word "grace"(charis ) in Romans and his other Epistles.

Robertson: Act 20:25

And now, behold ( kai nun , idou ).

Second time and solemn reminder as in Act 20:22.

Robertson: Act 20:25

I know ( egō oida ).

Emphasis on egō which is expressed.

Robertson: Act 20:25

Ye all ( humeis pantes ).

In very emphatic position after the verb opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Phi 2:24; Phm 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1Ti 1:3; 1Ti 3:14; 1Ti 4:13) and Troas (2Ti 4:13) and Miletus (2Ti 4:20). There need be no surprise that Paul’ s fears turned out otherwise. He had reason enough for them.

Robertson: Act 20:25

Among whom I went about ( en hois diēlthon ).

Apparently Paul here has in mind others beside the ministers. They represented the church in Ephesus and the whole region where Paul laboured.

Robertson: Act 20:26

I testify ( marturomai ).

Elsewhere in the N.T. only in Paul’ s Epistles (Gal 5:3; Eph 4:17; 1Th 2:12). It means "I call to witness"while martureō means "I bear witness."

Robertson: Act 20:26

This day ( en tēi sēmeron hēmerāi ).

The today day, the last day with you, our parting day.

Robertson: Act 20:26

I am pure from the blood of all men ( katharos eimi apo tou haimatos pantōn ).

Paul was sensitive on this point as in Corinth (Act 18:6). It is much for any preacher to claim and it ought to be true of all. The papyri also give this use of apo with the ablative rather than the mere ablative after katharos .

Robertson: Act 20:26

@@Act 20:27 Paul here repeats the very words and idioms used in Act 20:20, adding "the whole counsel of God"(pāsan tēn boulēn tou theou ). All the counsel of God that concerned Paul’ s work and nothing inconsistent with the purpose of God of redemption through Christ Jesus (Page).

Robertson: Act 20:28

Take heed unto yourselves ( prosechete heautois ).

The full phrase had ton noun , hold your mind on yourselves (or other object in the dative), as often in old writers and in Job 7:17. But the ancients often used the idiom with noun understood, but not expressed as here and Act 5:35; Luk 12:1; Luk 17:3; Luk 21:34; 1Ti 1:4; 1Ti 3:8; 1Ti 4:13. Epeche is so used in 1Ti 4:16.

Robertson: Act 20:28

To all the flock ( panti tōi poimniōi ).

Contracted form of poimenion ̂ poimnē (Joh 10:16) already in Luk 12:32 and also in Act 20:29; 1Pe 5:2, 1Pe 5:3. Common in old Greek.

Robertson: Act 20:28

Hath made ( etheto ).

Did make, second aorist middle indicative of tithēmi , did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers.

Robertson: Act 20:28

Bishops ( episkopous ).

The same men termed elders in Act 20:17which see.

Robertson: Act 20:28

To shepherd ( poimainein ).

Present active infinitive of purpose of poimainō , old verb to feed or tend the flock (poimnē , poimnion ), to act as shepherd (poimēn ). These ministers are thus in Paul’ s speech called elders (Act 20:17), bishops (Act 20:28), and shepherds (Act 20:28). Jesus had used this very word to Peter (Joh 21:16, twice boske , feed, Act 21:15, Act 21:17) and Peter will use it in addressing fellow-elders (1Pe 5:2) with memories, no doubt of the words of Jesus to him. The "elders"were to watch over as "bishops"and "tend and feed as shepherds"the flock. Jesus is termed "the shepherd and bishop of your souls"in 1Pe 2:25 and "the great Shepherd of the sheep"in Heb 13:20. Jesus called himself "the good Shepherd"in Joh 10:11.

Robertson: Act 20:28

The church of God ( tēn ekklēsian tou theou ).

The correct text, not "the church of the Lord"or "the church of the Lord and God"(Robertson, Introduction to Textual Criticism of the N.T. , p. 189).

Robertson: Act 20:28

He purchased ( periepoiēsato ).

First aorist middle of peripoieō , old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luk 17:33; Act 20:28; 1Ti 3:13. The substantive peripoiēsin (preservation, possession) occurs in 1Pe 2:9 ("a peculiar people"= a people for a possession) and in Eph 1:14.

Robertson: Act 20:28

With his own blood ( dia tou haimatos tou idiou ).

Through the agency of (dia ) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called "God"who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Rom 9:5; Col 2:9; Tit 2:13 where he does that very thing, besides Col 1:15-20; Phi 2:5-11.

Robertson: Act 20:29

After my departing ( meta tēn aphixin mou ).

Not his death, but his departure from them. From aphikneomai and usually meant arrival, but departure in Herodotus IX. 17, 76 as here.

Robertson: Act 20:29

Grievous wolves ( lukoi bareis ).

Bareis is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (Joh 10:12). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1Ti 1:20) Paul will warn him against some who have already made shipwreck of their faith. In Rev 2:2 John will represent Jesus as describing false apostles in Ephesus.

Robertson: Act 20:29

Not sparing the flock ( mē pheidomenoi tou poimniou ).

Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luk 10:3). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep’ s clothing (Mat 7:15).

Robertson: Act 20:30

From among your own selves ( exō humōn autōn ).

In sheep’ s clothing just as Jesus had foretold. The outcome fully justified Paul’ s apprehensions as we see in Colossians, Ephesians, I and II Timothy, Revelation. False philosophy, immorality, asceticism will lead some astray (Col 2:8, Col 2:18; Eph 4:14; Eph 5:6). John will picture "antichrists"who went out from us because they were not of us (1 Jo Joh 2:18.). There is a false optimism that is complacently blind as well as a despondent pessimism that gives up the fight.

Robertson: Act 20:30

Perverse things ( diestrammena ).

Perfect passive participle of diastrephō , old verb to turn aside, twist, distort as in Act 13:8, Act 13:10.

Robertson: Act 20:30

To draw away ( tou apospēin ).

Articular genitive present active participle of purpose from apospaō , old verb used to draw the sword (Mat 26:51), to separate (Luk 22:41; Act 21:1). The pity of it is that such leaders of dissension can always gain a certain following. Paul’ s long residence in Ephesus enabled him to judge clearly of conditions there.

Robertson: Act 20:31

Wherefore watch ye ( dio grēgoreite ).

Paul has concluded his defence of himself and his warning. Now he exhorts on the basis of it (dio ) because of which thing. The very command of Jesus concerning the perils before his return as in Mar 13:35 (grēgoreite ), the very form (late present imperative from the second perfect egrēgora of egeirō , to arouse). Stay awake.

Robertson: Act 20:31

I ceased not to admonish ( ouk epausamēn nouthetōn ).

Participle describes Paul, I did not cease admonishing, night and day (nukta kai hēmeran , accusative of extent of time, for three years trietian , accusative of extent of time also). Nouthetōn is from noutheteō , to put sense into one. So Paul kept it up with tears (Act 20:19) if so be he could save the Ephesians from the impending perils. Forewarned is to be forearmed. Paul did his duty by them.

Robertson: Act 20:32

And now ( kai ta nun ).

Same phrase as in Act 20:22, Act 20:25 save that idou (behold) is wanting and the article ta occurs before nun , accusative of general reference. And as to the present things (or situation) as in Act 4:29.

Robertson: Act 20:32

I commend ( paratithemai ).

Present middle indicative of paratithēmi , old verb to place beside, middle, to deposit with one, to interest as in 1Ti 1:18; 2Ti 2:2. Paul can now only do this, but he does it hopefully. Cf. 1Pe 4:19.

Robertson: Act 20:32

The word of his grace ( tōi logōi tēs charitos autou ).

The instrumentality through preaching and the Holy Spirit employed by God. Cf. Col 4:6; Eph 4:29.

Robertson: Act 20:32

Which is able to build up ( tōi dunamenōi oikodomēsai ).

God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1Co 3:10-14; 1Co 3:9; 2Co 5:1; Eph 2:20-22; 2Ti 3:15; etc.), and Jam 1:21. The very words "build"and "inheritance among the sanctified"will occur in Eph 1:11; Eph 3:18 and which some may recall on reading. Cf. Col 1:12. Stephen in Act 7:5 used the word "inheritance"(klēronomian ), nowhere else in Acts, but in Eph 1:14, Eph 1:18; Eph 5:5. In Eph 1:18 the very expression occurs "his inheritance among the saints "(tēn klēronomian autou en tois hagiois ).

Robertson: Act 20:33

No man’ s silver or gold or apparel ( arguriou ē chrusiou ē himatismou oudenos ).

Genitive case after epethumēsa . One of the slanders against Paul was that he was raising this collection, ostensibly for the poor, really for himself (2Co 12:17.). He includes "apparel"because oriental wealth consisted largely in fine apparel (not old worn out clothes). See Gen 24:53, 2Ki 5:5, Psa 45:13.; and Mat 6:19. Paul did not preach just for money.

Robertson: Act 20:34

Ye yourselves ( autoi ).

Intensive pronoun. Certainly they knew that the church in Ephesus had not supported Paul while there.

Robertson: Act 20:34

These hands ( hai cheires hautai ).

Paul was not above manual labour. He pointed to his hands with pride as proof that he toiled at his trade of tent-making as at Thessalonica and Corinth for his own needs (chreiais ) and for those with him (probably Aquila and Priscilla) with whom he lived and probably Timothy because of his often infirmities (1Ti 5:23).

Robertson: Act 20:34

Ministered ( hupēretēsan ).

First aorist active of hupēreteō , to act as under rower, old verb, but in the N.T. only in Act 13:36; Act 20:34; Act 24:23. While in Ephesus Paul wrote to Corinth: "We toil, working with our own hands"(1Co 4:12). "As he held them up, they saw a tongue of truth in every seam that marked them"(Furneaux).

Robertson: Act 20:35

I gave you an example ( hupedeixa ).

First aorist active indicative of hupodeiknumi , old verb to show under one’ s eyes, to give object lesson, by deed as well as by word (Luk 6:47). Hupodeigma means example (Joh 13:15; Jam 5:10). So Paul appeals to his example in 1Co 11:1; Phi 3:17. Panta is accusative plural of general reference (in all things).

Robertson: Act 20:35

So labouring ye ought to help ( houtōs kopiōntas dei antilambanesthai ).

So, as I did. Necessity (dei ). Toiling (kopiōntas ) not just for ourselves, but to help (antilambanesthai ), to take hold yourselves (middle voice) at the other end (anti ). This verb common in the old Greek, but in the N.T. only in Luk 1:54; Act 20:35; 1Ti 6:2. This noble plea to help the weak is the very spirit of Christ (1Th 5:14; 1Co 12:28; Rom 5:6; Rom 14:1). In 1Th 5:14 antechesthe tōn asthenountōn we have Paul’ s very idea again. Every Community Chest appeal today re-echoes Paul’ s plea.

Robertson: Act 20:35

He himself said ( autos eipen ).

Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other Agrapha of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on makarion see notes on Mat 5:3-11) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle ( Etho. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus.

Robertson: Act 20:36

He kneeled down ( theis ta gonata autou ).

Second aorist active participle of tithēmi , to place. The very idiom used in Act 7:60 of Stephen. Not in ancient writers and only six times in the N.T. (Mar 15:19; Luk 22:41; Act 7:60; Act 9:40; Act 20:36; Act 21:5). Certainly kneeling in prayer is a fitting attitude (cf. Jesus, Luk 22:41), though not the only proper one (Mat 6:5). Paul apparently prayed aloud (prosēuxato ).

Robertson: Act 20:37

They all wept sore ( hikanos klauthmos egeneto pantōn ).

Literally, There came considerable weeping of all (on the part of all, genitive case).

Robertson: Act 20:37

Kissed him ( katephiloun auton ).

Imperfect active of kataphileō , old verb, intensive with kata and repetition shown also by the tense: They kept on kissing or kissed repeatedly, probably one after the other falling on his neck. Cf. also Mat 26:49.

Robertson: Act 20:38

Sorrowing ( odunōmenoi ).

Present middle participle of odunaō , old verb to cause intense pain, to torment (Luk 16:24), middle to distress oneself (Luk 2:48; Act 20:38). Nowhere else in N.T.

Robertson: Act 20:38

Which he had spoken ( hōi eirēkei ).

Relative attracted to the case of the antecedent logōi (word). Past perfect indicative of eipon .

Robertson: Act 20:38

They brought him on his way ( proepempon auton ).

Imperfect active of propempō , old verb to send forward, to accompany as in Act 15:3; Act 20:38; Act 21:5; 1Co 16:6, 1Co 16:11; 2Co 1:16; Tit 3:13; Tit 3:1-15 Jo Tit 1:6. Graphic picture of Paul’ s departure from this group of ministers.

Vincent: Act 20:2

Greece

The Roman province of Achaia, comprehending Greece proper and the Peloponnesus. Luke uses Achaia (Act 19:21) and Greece synonymously, as distinguished from Macedonia.

Vincent: Act 20:3

Sail ( ἀνάγεσθαι )

Better, as Rev., set sail. See on Luk 8:22; and compare Luk 5:3.

Vincent: Act 20:4

Sopater

The best texts add, the son of Pyrrhus. Compare Rom 16:21.

Vincent: Act 20:4

Aristarchus

Compare Act 19:29.

Vincent: Act 20:4

Gaius

Not the one mentioned in Act 19:29, who was a Macedonian.

Vincent: Act 20:4

Tychicus and Trophimus

See Col 4:7, Col 4:8; Eph 6:21, Eph 6:22; 2Ti 4:12; Tit 3:12; Act 21:29; 2Ti 4:20.

Vincent: Act 20:5

Us

The first person resumed, indicating that Luke had joined Paul.

Vincent: Act 20:6

In five days ( ἄχρις ἡμερῶν πέντε )

Lit., " up to five days," indicating the duration of the voyage from Philippi.

Vincent: Act 20:7

First ( τῇ μιᾷ )

Lit., " the one day." The cardinal numeral here used for the ordinal.

Vincent: Act 20:7

Week ( σαββάτων )

The plural used for the singular, in imitation of the Hebrew form. The noun Sabbath is often used after numerals in the signification of a week. See Mat 28:1; Mar 16:2; Joh 20:19.

Vincent: Act 20:7

To break bread

The celebration of the eucharist, coupled with the Agape, or love-feast.

Vincent: Act 20:7

Preached ( διελέγετο )

Better, as Rev., discoursed with them. It was a mingling of preaching and conference. Our word dialogue is derived from the verb.

Vincent: Act 20:8

Many lights

A detail showing the vivid impression of the scene upon an eye-witness. It has been remarked that the abundance of lights shows how little of secrecy or disorder attached to these meetings.

Vincent: Act 20:8

The upper chamber

See on Act 1:13.

Vincent: Act 20:9

The window

See on Act 9:25. The windows of an Eastern house are closed with lattice-work, and usually reach down to the floor, resembling a door rather than a window. They open, for the most part, to the court, and not to the street, and are usually kept open on account of the heat.

Vincent: Act 20:9

Fallen into a deep sleep ( καταφερόμενος ὕπνῳ βαθεῖ )

Lit., borne down by, etc. A common Greek phrase for being overcome by sleep. In medical language the verb was more frequently used in this sense, absolutely, than with the addition of sleep . In this verse the word is used twice: in the first instance, in the present participle, denoting the coming on of drowsiness - falling asleep; and the second time, in the aorist participle, denoting his being completely overpowered by sleep. Mr. Hobart thinks that the mention of the causes of Eutychus' drowsiness - the heat and smell arising from the numerous lamps, the length of the discourse, and the lateness of the hour - are characteristic of a physician's narrative. Compare Luk 22:45.

Vincent: Act 20:9

Dead ( νεκρός )

Actually dead. Not as dead, or for dead.

Vincent: Act 20:10

Fell on him

Compare 1Ki 17:21; 2Ki 4:34.

Vincent: Act 20:10

Trouble not yourselves ( μὴ θορυβεῖσθε )

Rev., more correctly, make ye no ado. They were beginning to utter passionate outcries. See Mat 9:23; Mar 5:39.

Vincent: Act 20:10

His life is in him

In the same sense in which Christ said, " The damsel is not dead, but sleepeth" (Luk 8:52).

Vincent: Act 20:11

Having gone up

From the court to the chamber above.

Vincent: Act 20:11

Talked ( ὁμιλήσας )

Rather, communed. It denotes a more familiar and confidential intercourse than discoursed, in Act 20:7.

Vincent: Act 20:13

To go afoot ( πεζεύειν )

Only here in New Testament. There is no good reason for changing this to by land, as Rev. The A. V. preserves the etymology of the Greek verb. The distance was twenty miles; less than half the distance by sea.

Vincent: Act 20:15

Arrived ( παρεβάλομεν )

Only here and Mar 4:30, where it is used more nearly according to its original sense, to throw beside; to bring one thing beside another in comparison. Here, of bringing the vessel alongside the island. The narrative implies that they only touched (Rev.) there, but not necessarily the word.

Vincent: Act 20:16

To spend time ( χρονοτριβῆσαι )

Only here in New Testament. The word carries the suggestion of a waste of time, being compounded with τρίβω , to rub; to wear out by rubbing. The sense is nearly equivalent to our expression, fritter away time.

Vincent: Act 20:17

Having sent to Ephesus

About thirty miles.

Vincent: Act 20:17

Elders

Called overseers or bishops in Act 20:28.

Vincent: Act 20:20

Kept back ( ὑπεστειλάμην )

A picturesque word. Originally, to draw in or contract. Used of furling sails, and of closing the fingers; of drawing back for shelter; of keeping back one's real thoughts; by physicians, of withholding food from patients. It is rather straining a point to say, as Canon Farrar, that Paul is using a nautical metaphor suggested by his constantly hearing the word for furling sail used during his voyage. Paul's metaphors lie mainly on the lines of military life, architecture, agriculture, and the Grecian games. The statement of Canon Farrar, that he " constantly draws his metaphors from the sights and circumstances immediately around him, " is rather at variance with his remark that, with one exception, he " cannot find a single word which shows that Paul had even the smallest susceptibility for the works of nature" (" Paul," i., 19). Nautical metaphors are, to say the least, not common in Paul's writings. I believe there are but three instances: Eph 4:14; 1Ti 1:19; 1Ti 6:9. Paul means here that he suppressed nothing of the truth through fear of giving offence. Compare Gal 2:12; Heb 10:38.

Vincent: Act 20:21

Repentance toward God

Repentance has the article: the repentance which is due to God. So, also, faith : the faith which is due toward Christ, as the advocate and mediator.

Vincent: Act 20:22

Bound in the spirit

In his own spirit. Constrained by an invincible sense of duty. Not by the Holy Spirit, which is mentioned in the next verse and distinguished by the epithet the Holy.

Vincent: Act 20:23

Testifieth ( διαμαρτύρεται )

The compound verb signifies full , clear testimony. Not by internal intimations of the Spirit, but by prophetic declarations " in every city." Two of these are mentioned subsequently, at Tyre and Caesarea (Act 21:4, Act 21:11).

Vincent: Act 20:24

But none of these things move me, neither count I, etc

The best texts omit neither count I, and render, I esteem my life of no account, as if it were precious to myself.

Vincent: Act 20:24

Dear ( τιμίαν )

Of value; precious.

Vincent: Act 20:24

Course ( δρόμον )

A favorite metaphor of Paul, from the race-course. See 1Co 9:24-27; Phi 3:14; 2Ti 4:7.

Vincent: Act 20:25

I know

The I is emphatic: I know through these special revelations to myself (Act 20:23).

Vincent: Act 20:26

This day ( τῇ σήμερον ἡμέρᾳ )

Very forcible. Lit., on to-day's day; this, our parting day.

Vincent: Act 20:27

Shunned

The same word as in Act 20:20 : kept back.

Vincent: Act 20:28

To yourselves and to all the flock

To yourselves first, that you may duly care for the flock . Compare 1Ti 4:16.

Vincent: Act 20:28

Overseers ( ἐπισκόπους )

Denoting the official function of the elders, but not in the later ecclesiastical sense of bishops, as implying an order distinct from presbyters or elders. The two terms are synonymous. The elders, by virtue of their office, were overseers.

Vincent: Act 20:28

To feed ( ποιμαίνειν )

See on Mat 2:6. The word embraces more than feeding ; signifying all that is included in the office of a shepherd: tending, or shepherding.

Vincent: Act 20:28

Purchased ( περιεποιήσατο )

Only here and 1Ti 3:13. See on peculiar people, 1Pe 2:9. The verb means, originally, to make (ποιέω ) to remain over and above (περί ): hence to keep or save for one's self; to compass or acquire.

Vincent: Act 20:29

Grievous ( βαρεῖς )

Lit., heavy : violent, rapacious.

Vincent: Act 20:31

Watch ( γρηγορεῖτε )

See on Mar 13:35.

Vincent: Act 20:31

To warn ( νουθετῶν )

From νοῦς , the mind, and τίθημι , to put. Lit., to put in mind; admonish (so Rev., better than warn ). " Its fundamental idea is the well-intentioned seriousness with which one would influence the mind and disposition of another by advice, admonition, warning, putting right, according to circumstances" (Cremer).

Vincent: Act 20:32

I commend

See on 1Pe 4:19.

Vincent: Act 20:32

Build you up

A metaphor in constant use by Paul, and preserved in the words edify, edification (Latin, aedes , " a house," and facere, " to make" ) by which οἰκοδομέω and its kindred words are frequently rendered. In old English the word edify was used in its original sense of build . Thus Wycliffe renders Gen 2:22, " The Lord God edified the rib which he took of Adam, into a woman."

So, too, Spenser:

" a little wide

There was a holy temple edified."

Faerie Queene , i., 1, 114.

Vincent: Act 20:33

Raiment

Mentioned along with gold and silver because it formed a large part of the wealth of orientals. They traded in costly garments, or kept them stored up for future use. See on purple , Luk 16:19; and compare Ezr 2:69; Neh 7:70; Job 27:16. This fact accounts for the allusions to the destructive power of the moth (Mat 6:19; Jam 5:2).

Vincent: Act 20:35

I have shewed you all things ( πάντα ὑπέδειξα ὑμῖν )

The verb means to shew by example . Thus, Luk 6:47, " I will shew you to whom he is like," is followed by the illustration of the man who built upon the rock. So Act 9:16. God will shew Paul by practical experience how great things he must suffer. The kindred noun ὑπόδειγμα is always rendered example or pattern . See Joh 13:15; Jam 5:10, etc.; and note on 2Pe 2:6. Rev., correctly, In all things I gave you an example .

Vincent: Act 20:35

So

As I have done.

Vincent: Act 20:35

To help ( ἀντιλαμβάνεσθαι )

See on Luk 1:54.

Vincent: Act 20:35

He said ( αὐτὸς εἶπε )

Rev., more strictly, " he himself said." This saying of Jesus is not recorded by the Evangelists, and was received by Paul from oral tradition.

The speech of Paul to the Ephesian elders " bears impressed on it the mark of Paul's mind: its ideas, its idioms, and even its very words are Pauline; so much so as to lead Alford to observe that we have probably the literal report of the words spoken by Paul. 'It is,' he remarks, 'a treasure-house of words, idioms, and sentences peculiar to the apostle himself'" (Gloag).

Vincent: Act 20:37

Kissed ( κατεφίλουν )

See on Mat 26:49.

Vincent: Act 20:38

See ( θεωρεῖν )

See on Luk 10:18. The word for steadfast, earnest contemplation suggests the interest and affection with which they looked upon his countenance for the last time.

Wesley: Act 20:2

That part of it which lay between Macedonia and Achaia.

Wesley: Act 20:3

In his way to the ship.

Wesley: Act 20:4

There some of them left him. But Trophimus went with him to Jerusalem, Act 21:29. Aristarchus, even to Rome, Act 27:2.

Wesley: Act 20:6

St. Luke was now with St. Paul again, as we learn from his manner of expressing himself.

Wesley: Act 20:7

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

Wesley: Act 20:8

To prevent any possible scandal.

Wesley: Act 20:9

Doubtless kept open, to prevent heat, both from the lamps and the number of people.

Wesley: Act 20:10

It is observable, our Lord never used this gesture. But Elijah and Elisha did as well as Paul.

Wesley: Act 20:10

He is alive again.

Wesley: Act 20:11

Without taking any rest at all.

Wesley: Act 20:12

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!

Wesley: Act 20:13

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.

Wesley: Act 20:14

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

Wesley: Act 20:16

Which lay on the other side of the bay.

Wesley: Act 20:16

Because then was the greatest concourse of people.

Wesley: Act 20:17

These are called bishops in Act 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.

Wesley: Act 20:18

Happy is he who can thus appeal to the conscience of his hearers.

Wesley: Act 20:19

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, Eph 4:2. His tears are mentioned again, Act 20:31, as also 2Co 2:4; Phi 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, Act 20:24. The same person may be sorrowful, yet always rejoicing.

Wesley: Act 20:20

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!

Wesley: Act 20:21

The very first motion of the soul toward God is a kind of repentance.

Wesley: Act 20:22

Strongly impelled by him.

Wesley: Act 20:23

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.

Wesley: Act 20:24

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.

Wesley: Act 20:25

He wisely inserts this, that what follows might make the deeper impression.

Wesley: Act 20:27

Otherwise if any had perished, their blood would have been on his head.

Wesley: Act 20:28

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.

Wesley: Act 20:28

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, 1Jo 1:7.

Wesley: Act 20:29

From without, namely, false apostles. They had, not yet broke in on the Church at Ephesus.

Wesley: Act 20:30

Such were the Nicolaitans, of whom Christ complains, Rev 2:6; to draw away disciples - From the purity of the Gospel and the unity of the body.

Wesley: Act 20:31

This was watching indeed! Who copies after this example?

Wesley: Act 20:32

It is the grand channel of it, to believers as well as unbelievers.

Wesley: Act 20:32

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.

Wesley: Act 20:32

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.

Wesley: Act 20:33

Here the apostle begins the other branch of his farewell discourse, like old Samuel, 1Sa 12:3, taking his leave of the children of Israel.

Wesley: Act 20:34

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

Wesley: Act 20:35

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.

Wesley: Act 20:35

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.

Wesley: Act 20:35

To imitate God, and have him, as it were, indebted to us.

Wesley: Act 20:37

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.

Wesley: Act 20:38

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!

JFB: Act 20:1-2

After Pentecost (1Co 16:8).

JFB: Act 20:1-2

In pursuance of the first part of his plan (Act 19:21). From his Epistles we learn; (1) That, as might have been expected from its position on the coast, he revisited Troas (2Co 2:12; see on Act 16:8). (2) That while on his former visit he appears to have done no missionary work there, he now went expressly "to preach Christ's Gospel," and found "a door opened unto him of the Lord" there, which he entered so effectually as to lay the foundation of a church there (Act 20:6-7). (3) That he would have remained longer there but for his uneasiness at the non-arrival of Titus, whom he had despatched to Corinth to finish the collection for the poor saints at Jerusalem (1Co 16:1-2; 2Co 8:6), but still more, that he might bring him word what effect his first Epistle to that church had produced. (He had probably arranged that they should meet at Troas). (4) That in this state of mind, afraid of something wrong, he "took leave" of the brethren at Troas, and went from thence into Macedonia.

JFB: Act 20:1-2

From Macedonia, and probably Philippi--his SECOND EPISTLE TO THE CORINTHIANS (see Introduction to Second Corinthians); despatching Titus with it, and along with him two other unnamed deputies, expressly chosen to take up and bring their collection for the poor saints at Jerusalem, and to whom he bears the beautiful testimony, that they were "the glory of Christ" (2Co 8:22-23). (8) It must have been at this time that he penetrated as far as to the confines of "Illyricum," lying along the shores of the Adriatic (Rom 15:19). He would naturally wish that his second Letter to the Corinthians should have some time to produce its proper effect ere he revisited them, and this would appear a convenient opportunity for a northwestern circuit, which would enable him to pay a passing visit to the churches at Thessalonica and Berea, though of this we have no record. On his way southward to Greece, he would preach the Gospel in the intermediate regions of Epirus, Thessaly, and Boeotia (see Rom 15:19), though of this we have no record.

JFB: Act 20:2

Or Achaia, in pursuance of the second part of his plan (Act 19:21).

JFB: Act 20:3

Though the province only is here mentioned, it is the city of CORINTH that is meant, as the province of "Macedonia" (Act 20:1) meant the city of Philippi. Some rough work he anticipated on his arrival at Corinth (2Co 10:1-8, 2Co 10:11; 2Co 13:1-10) though he had reason to expect satisfaction on the whole; and as we know there were other churches in Achaia besides that at Corinth (2Co 1:1; 2Co 11:10), he would have time enough to pay them all a brief visit during the three months of his stay there. This period was rendered further memorable by the despatch of the EPISTLE TO THE ROMANS, written during his stay at Corinth and sent by "Phœbe, a servant [deaconess] of the Church at Cenchrea" (see on Act 18:3), a lady apparently of some standing and substance, who was going thither on private business. (See on Rom 16:1 and see Introduction to Romans).

JFB: Act 20:3

He had intended to embark, probably at Cenchrea, the eastern harbor of the city, for Palestine, on his route to Jerusalem, the third part of his plan (Act 19:21). But having detected some conspiracy against his life by his bitter Jewish enemies as at Damascus (Act 9:22-25) and Jerusalem (Act 9:29-30), he changed his plan and determined "to return" as he had come, "through Macedonia." As he was never more to return to Corinth, so this route would bring him, for the last time, face to face with the attached disciples of Berea, Thessalonica, and Philippi.

JFB: Act 20:4-5

The province of Asia.

JFB: Act 20:4-5

The true reading, beyond doubt, is, "Sopater [the son] of Pyrrhus of Berea." Some think this mention of his father was to distinguish him from Sosipater (the same name in fuller form), mentioned in Rom 16:21. But that they were the same person seems more probable.

JFB: Act 20:4-5

(See on Act 19:29).

JFB: Act 20:4-5

Of whom nothing else is known.

JFB: Act 20:4-5

Though the Gaius of Act 19:29 is said to be of "Macedonia," and this one "of Derbe," there is no sufficient reason for supposing them different persons; on the contrary, Rom 16:23 (compare with 3Jo 1:1, where there is hardly any reason to doubt that the same Gaius is addressed) seems to show that though he spent an important part of his Christian life away from his native Derbe, he had latterly retired to some place not very far from it.

JFB: Act 20:4-5

Not probably of Derbe, as one might suppose from this verse, but of Lystra (see on Act 16:1); both being so associated in his early connection with the apostle that the mention of the one in the previous clause would recall the other on the mention of his name.

JFB: Act 20:4-5

The latter was an Ephesian, and probably the former also. They seem to have put themselves, from this time forward, at the apostle's disposal, and to the very last been a great comfort to him (Eph 6:21-22; Col 4:7-8; Act 21:29; 2Ti 4:12, 2Ti 4:20). From the mention of the places to which each of these companions belonged, and still more the order in which they occur, we are left to conclude that they were deputies from their respective churches, charged with taking up and bringing on the collection for the poor saints at Jerusalem, first at Berea, next at Thessalonica, then at Philippi [HOWSON], where we gather that our historian himself rejoined the party (from the resumption at Act 20:5 of the "us," dropped at Act 16:17), by whom the Philippian collection would naturally be brought on.

JFB: Act 20:5-6

Perhaps to announce and prepare for the apostle's coming.

tarried for us at Troas.

JFB: Act 20:6

(that is, the Passover). This, compared with 1Co 16:8, shows that the three months spent at Corinth (Act 20:3) were the winter months.

JFB: Act 20:6

For the third and last time. (See on Act 16:8 and Act 20:1).

JFB: Act 20:6

As it might have been done in two days, the wind must have been adverse. The vivid style of one now present will be here again observed.

JFB: Act 20:6

That is, arriving on a Monday, they stayed over the Jewish sabbath and the Lord's Day following; Paul occupying himself, doubtless, in refreshing and strengthening fellowship with the brethren during the interval.

JFB: Act 20:7

This, compared with 1Co 16:2, and other similar allusions, plainly indicates that the Christian observance of the day afterwards distinctly called "the Lord's Day," was already a fixed practice of the churches.

JFB: Act 20:7

Discoursed. The tense implies continued action--"kept discoursing."

JFB: Act 20:8

Not a mere piece of graphic detail by an eye-witness [HACKETT, HOWSON], but mentioned, probably, as increasing the heat and contributing to drowsiness [WEBSTER and WILKINSON], as the next clause seems to show.

JFB: Act 20:9

"the."

JFB: Act 20:9

Or window seat, or recess.

JFB: Act 20:9

"story."

JFB: Act 20:9

"The window projected (according to the side of the room where it was situated) either over the street or over the interior court; so that in either case he fell on the hard earth or pavement below."

JFB: Act 20:10-12

Like Elisha (2Ki 4:34).

JFB: Act 20:10-12

Now restored; compare Mar 5:39.

JFB: Act 20:11

With what a mixture of awe and joy after such an occurrence! "And eaten"--denoting a common repast, as distinguished from the breaking of the eucharistic bread.

JFB: Act 20:11

How lifelike this record of dear Christian fellowship, as free and gladsome as it was solemn! (See Ecc 9:7).

JFB: Act 20:13-14

From Troas.

JFB: Act 20:13-14

"to go by land." (See on Mar 6:33). In sailing southward from Troas to Assos, one has to round Cape Lecture, and keeping due east to run along the northern shore of the Gulf of Adramyttium, on which it lies. This is a sail of nearly forty miles; whereas by land, cutting right across, in a southeasterly direction, from sea to sea, by that excellent Roman road which then existed, the distance was scarcely more than half. The one way Paul wished his companions to take, while he himself, longing perhaps to enjoy a period of solitude, took the other, joining the ship, by appointment, at Assos.

JFB: Act 20:14

The capital of the beautiful and classical island of Lesbos, which lies opposite the eastern shore of the Ægean Sea, about thirty miles south of Assos; in whose harbor they seem to have lain for the night.

JFB: Act 20:15-16

Now Scio: one of the most beautiful of those islands between which and the coast the sail is so charming. They appear not to have touched at it.

JFB: Act 20:15-16

"touched" or "put in."

JFB: Act 20:15-16

Another island coming quite close to the mainland, and about as far south of Chios as it is south of Lesbos.

JFB: Act 20:15-16

For the night.

JFB: Act 20:15-16

An anchorage on the projecting mainland, not more than a mile from the southern extremity of the island of Samos.

JFB: Act 20:15-16

On the mainland; the ancient capital of Ionia, near the mouth of the Meander.

JFB: Act 20:16

Or "sail past."

JFB: Act 20:16

He was right opposite to it when approaching Chios.

JFB: Act 20:16

The Asian province of which Ephesus was the chief city.

JFB: Act 20:16

As a suitable season for giving in the great collection from all the western churches, for keeping the feast, and clearing his apostolic position with the Church, then represented in large number at Jerusalem. The words imply that there was considerable ground to doubt if he would attain this object--for more than three of the seven weeks from Passover to Pentecost had already expired--and they are inserted evidently to explain why he did not once more visit Ephesus.

JFB: Act 20:17

As he was now some forty miles south of Ephesus, we might think that more time would be lost by sending thus far for the elders to come to him, than by going at once to Ephesus itself, when so near it. But if unfavorable winds and stormy weather had overtaken them, his object could not have been attained, and perhaps he was unwilling to run the risk of detention at Ephesus by the state of the church and other causes. Those here called "elders" or "presbyters," are in Act 20:28 called "bishops." (See on Act 20:28). The identity of presbyters and bishops in the New Testament is beyond all reasonable dispute.

JFB: Act 20:18

For the Christian integrity and fidelity of his whole official intercourse with them he appeals to themselves.

JFB: Act 20:19

Jesus.

JFB: Act 20:19

Self-exaltation was unknown to him, and ease of mind: He "sowed in tears," from anxieties both on account of the converts from whom he "travailed in birth," and of the Jews, whose bitter hostility was perpetually plotting against him, interrupting his work and endangering his life.

JFB: Act 20:20

Timidly withheld from fear of consequences.

JFB: Act 20:20

Edification directing all.

JFB: Act 20:20

Did an apostle, whose functions were of so wide a range, not feel satisfied without private as well as public ministrations? How then must pastors feel? [BENGEL].

JFB: Act 20:21

Laboring under a common malady, and recoverable only by a common treatment.

JFB: Act 20:21

(See on Act 5:31). REPENTANCE, as distinguished from faith, is that state of the "honest and good heart" which arises from a discovery of one's contrariety to the righteous demands of the divine law. This is said to be "toward God," because seeing Him to be the party dishonored by sin, it feels all its acknowledgments and compunctions to be properly due to Him, as the great Lawgiver, and directs them to Him accordingly; condemning, humbling itself, and grieving before Him, looking also to Him as its only Hope of deliverance. FAITH is said to be "toward our Lord Jesus Christ," because in that frame of mind just described it eagerly credits the testimony of relief divinely provided in Christ, gladly embraces the overtures of reconciliation in Him, and directs all its expectations of salvation, from its first stage to its last, to Him as the one appointed Medium of all grace from God to a sinful world. Thus we have here a brief summary of all Gospel preaching. And it is easy to see why repentance is here put before faith; for the former must of necessity precede the latter. There is a repentance subsequent to faith, the fruit of felt pardon and restoration. It was this which drew the tears with which the Saviour's feet were once so copiously moistened. (Luk 7:37-38, Luk 7:47; and compare Eze 16:63). But that is not the light in which it is here presented.

JFB: Act 20:22-23

"I" is emphatic here.

JFB: Act 20:22-23

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

JFB: Act 20:23

By prophetic utterances from city to city, as in Act 11:4; Act 21:10-11. Analogous premonitions of coming events are not unknown to the general method of God's providence. They would tend to season the apostle's spirit.

JFB: Act 20:24

In this noble expression of absolute dedication to the service of Christ and preparedness for the worst that could befall him in such a cause, note (1) his jealousy for the peculiar character of his mission, as immediately from Christ Himself on which all the charges against him turned; (2) the burden of that Gospel which he preached--GRACE; it was "the Gospel of the Grace of God."

JFB: Act 20:25-27

Not an inspired prediction of what was certainly to be, but what the apostle, in his peculiar circumstances, fully expected. Whether, therefore, he ever did see them again, is a question to be decided purely on its own evidence.

JFB: Act 20:26

(Act 18:6; and compare 1Sa 12:3, 1Sa 12:5; Eze 3:17-21; Eze 33:8-9).

JFB: Act 20:27

God's way of salvation, and His kingdom of souls saved by His Son Jesus Christ. See Luk 7:30.

JFB: Act 20:28

Compare 1Ti 3:2-7; 1Ti 4:16; 1Ti 6:11.

JFB: Act 20:28

Compare Heb 13:17. Observe here how the personal is put before the pastoral care.

JFB: Act 20:28

Compare Joh 20:22-23; Eph 4:8, Eph 4:11-12; Rev 3:1. (Act 14:23 shows that the apostle did not mean to exclude human ordination).

JFB: Act 20:28

Or, as the same word is everywhere else rendered in our version, "bishops." The English Version has hardly dealt fair in this case with the sacred text, in rendering the word "overseers," whereas it ought here, as in all other places, to have been "bishops," in order that the fact of elders and bishops having been originally and apostolically synonymous, might be apparent to the ordinary English reader, which now it is not [ALFORD]. The distinction between these offices cannot be certainly traced till the second century, nor was it established till late in that century.

JFB: Act 20:28

Or, "the Church of the Lord." Which of these two readings of the text is the true one, is a question which has divided the best critics. The evidence of manuscripts preponderates in favor of "THE LORD"; some of the most ancient Versions, though not all, so read; and ATHANASIUS, the great champion of the supreme Divinity of Christ early in the fourth century, says the expression "Church of God" is unknown to the Scriptures. Which reading, then, does the internal evidence favor? As "Church of God" occurs nine times elsewhere in Paul's writings, and "Church of the Lord" nowhere, the probability, it is said, is that he used his wonted phraseology here also. But if he did, it is extremely difficult to see how so many early transcribers should have altered it into the quite unusual phrase, "Church of the Lord"; whereas, if the apostle did use this latter expression, and the historian wrote it so accordingly, it it easy to see how transcribers might, from being so accustomed to the usual phrase, write it "Church of God." On the whole, therefore, we accept the second reading as most probably the true one. But see what follows.

JFB: Act 20:28

"made His own," "acquired."

JFB: Act 20:28

"His own" is emphatic: "That glorified Lord who from the right hand of power in the heavens is gathering and ruling the Church, and by His Spirit, through human agency, hath set you over it, cannot be indifferent to its welfare in your hands, seeing He hath given for it His own most precious blood, thus making it His own by the dearest of all ties." The transcendent sacredness of the Church of Christ is thus made to rest on the dignity of its Lord and the consequent preciousness of that blood which He shed for it. And as the sacrificial atoning character of Christ's death is here plainly expressed, so His supreme dignity is implied as clearly by the second reading as it is expressed by the first. What a motive to pastoral fidelity is here furnished!

JFB: Act 20:29-30

Two classes of coming enemies are here announced, the one more external to themselves, the other bred in the bosom of their own community; both were to be teachers, but the one, "grievous wolves," not sparing, that is, making a prey of the flock; the other (Act 20:30), simply sectarian "perverters" of the truth, with the view of drawing a party after them. Perhaps the one pointed to that subtle poison of Oriental Gnosticism which we know to have very early infected the Asiatic churches; the other to such Judaizing tendencies as we know to have troubled nearly all the early churches. See the Epistles to the Ephesians, Colossians, and Timothy, also those to the seven churches of Asia (Rev. 2:1-3:22). But watchfulness against all that tends to injure and corrupt the Church is the duty of its pastors in every age.

JFB: Act 20:31

Speaking in round numbers; for it was nearer three than two years.

JFB: Act 20:31

What an appeal to be able to make! "And if this was an apostle's part, how much more a pastor's!" [BENGEL].

JFB: Act 20:32-35

The almighty Conservator of His people.

JFB: Act 20:32-35

That message of His pure grace (Act 20:24) by the faith of which He keeps us (1Pe 1:5).

JFB: Act 20:32-35

That is, God.

JFB: Act 20:32-35

Observe how salvation--not only in its initial stages of pardon and regeneration, but in all its subsequent stages of "up-building," even to its consummation in the final inheritance--is here ascribed to the "ability" of God to bestow it, as in Rom 16:25; Eph 3:20; particularly Jud 1:24; and compare 2Ti 1:12, where the same thing is ascribed to Christ.

JFB: Act 20:32-35

Sanctification is here viewed as the final character and condition of the heirs of glory, regarded as one saved company.

JFB: Act 20:34

Doubtless holding them up, as before Agrippa in chains (Act 26:29).

JFB: Act 20:34

See Act 18:3; 1Co 4:12; 1Co 9:6, written from Ephesus; also 1Th 2:9.

JFB: Act 20:35

As I have done for others as well as myself.

JFB: Act 20:35

"how Himself."

JFB: Act 20:35

This golden saying, snatched from oblivion, and here added to the Church's abiding treasures, is apt to beget the wish that more of what issued from those Lips which "dropped as an honeycomb," had been preserved to us. But see on Joh 21:25.

JFB: Act 20:36-38

Nothing can be more touching than these three concluding verses, leaving an indelible impression of rare ministerial fidelity and affection on the apostle's part, and of warm admiration and attachment on the part of these Ephesian presbyters. Would to God that such scenes were more frequent in the Church!

Clarke: Act 20:2

He came into Greece - Εις την Ἑλλαδα, 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, Act 20:1, in which he informs us, 2Co 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, 2Co 8:16, 2Co 8:17, 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, 1Co 16:5. This was his third voyage to that city, 2Co 12:14; 2Co 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.

Clarke: Act 20:3

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

Clarke: Act 20:3

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.

Clarke: Act 20:4

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, Act 20:5

Clarke: Act 20:4

Into Asia - Αχρι της Ασιας ; These words are wanting in two MSS., Erpen, the Ethiopic, 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, Act 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

Clarke: Act 20:4

Sopater of Berea - Sopater seems to be the same as Sosipater, whom St. Paul mentions as his kinsman, Rom 16:21. ADE, more than twenty others, with the Coptic, Armenian, later Syriac in the margin, Vulgate, Itala, Theophylact, Origen, and Bede, add Πυρῥου, Sopater the Son of Pyrrhus. Griesbach has received this into his text

Clarke: Act 20:4

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

Clarke: Act 20:4

Gaius of Derbe - This is supposed to be the same who is mentioned Act 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, 1Co 1:14, and entertained him as his host while he abode there, Rom 16:23, and was probably the same to whom St. John directs his third epistle

Clarke: Act 20:4

And Timotheus - Of Lystra, is added by the Syriac. This was the same person of whom mention is made, Act 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

Clarke: Act 20:4

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, Eph 6:21, Eph 6:22. He sent him for the same purpose, and with the same commendations, to the Colossians, Col 4:7, Col 4:8. Paul seems also to have designed him to superintend the Church at Crete in the absence of Titus; see Tit 3:12. He seems to have been the most intimate and confidential friend that Paul had

Clarke: Act 20:4

Trophimus - Was an Ephesian; and both he and Tychicus are called Εφεσιοι, Ephesians, instead of Ασιανοι, Asiatics, in the Codex Bezae, both Greek and Latin, and in the Sahidic. He accompanied Paul from Ephesus into Greece, as we see here; and from thence to Jerusalem, Act 21:29. He had, no doubt, traveled with him on other journeys, for we find, by 2Ti 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.

Clarke: Act 20:5

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

Clarke: Act 20:6

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 (note). 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, Act 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

Clarke: Act 20:6

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.

Clarke: Act 20:7

Upon the first day of the week - What was called κυριακη, 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

Clarke: Act 20:7

To break bread - To break 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 αγαπη, or love feast, is intended

Clarke: Act 20:7

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, Act 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 διελεγετο, and διαλεγομενου, may be thus understood.

Clarke: Act 20:8

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.

Clarke: Act 20:9

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.

Clarke: Act 20:10

And Paul - fell on him - Επεπεσεν αυτῳ, Stretched himself upon him, in the same manner as Elisha did on the Shunammite’ s son, 2Ki 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.

Clarke: Act 20:11

Had broken bread - Had taken some refreshment, in order to their journey

Clarke: Act 20:11

And talked a long while - Ὁμιλησας, Having familiarly conversed, for this is the import of the word, which is very different from the διελεγετο, of the seventh verse, and the διαλεγομενου, of the ninth; which imply solemn, grave discourse.

Clarke: Act 20:13

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. Act 20:30. 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

Clarke: Act 20:13

Intending to take in Paul - Αναλαμβανειν, 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, Act 20:6.

Clarke: Act 20:14

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

Clarke: Act 20:15

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

Clarke: Act 20:15

Arrived at Samos - This was another island of the Aegean 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: Της δε Τρωγιλιου προκειται νησιον ὁμωνυμον : 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 Maeander

Clarke: Act 20:15

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.

Clarke: Act 20:16

To sail by Ephesus - Not to touch there at this time

Clarke: Act 20:16

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.

Clarke: Act 20:17

He sent to Ephesus, and called the elders of the Church - These are called επισκοποι, bishops, Act 20:28. By the πρεσβυτεροι, presbyters or elders, here, we are to understand all that were in authority in the Church, whether they were επισκοποι, bishops or overseers, or seniors in years, knowledge, and experience. The πρεσβυτεροι, 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 πρεσβυτερος, 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 επισκοποι, bishops, in Act 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.

Clarke: Act 20:18

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

Clarke: Act 20:19

Serving the Lord with all humility, etc. - 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.

Clarke: Act 20:20

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, Act 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.

Clarke: Act 20:21

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, Act 19:8-10, and only left their synagogues when he found, through their obstinacy, he could do them no good

Clarke: Act 20:21

Repentance toward God, etc. - 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 favor 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.

Clarke: Act 20:22

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

Clarke: Act 20:24

None of these things move me - Ουδενος λογον ποιουμαι ; I consider them as nothing; I value them not a straw; they weigh not with me

Clarke: Act 20:24

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

Clarke: Act 20:24

Finish my course with joy - Τον δρομον μου, My ministerial function. We have already met with this word in application to the same subject, Act 13:25, where see the note. And the apostle here adds, by way of explanation, και την διακονιαν, even that ministry which I have received of the Lord. The words μετα χαρας, with joy, are omitted by ABD, some others; the Syriac, Erpen, Coptic, Sahidic, Ethiopic, Vulgate, and some of the fathers. If we consider them as genuine they may imply thus much: that the apostle wished to fulfill 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

Clarke: Act 20:24

To testify - Διαμαρτυρασθαι, 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.

Clarke: Act 20:25

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 Phi 1:25-27; Phi 2:24; Phm 1:22; Heb 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.

Clarke: Act 20:26

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.

Clarke: Act 20:27

I have not shunned to declare - Ου υπεϚιλαμην, I have not suppressed or concealed any thing, through fear or favor, that might be beneficial to your souls. This is properly the meaning of the original word. See the note on Act 20:20

Clarke: Act 20:27

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 Isa 9:6, Jesus Christ is called the wonderful counsellor, פלא יועץ Pele Poets , which the Septuagint translate μεγαλης βουλης αγγελος· 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, πασην την βουλην του Θεου, 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.

Clarke: Act 20:28

Made you overseers - Εθετο επισκοπους, 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 επι, over, and σκεπτομαι, 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 fulfill 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 honored 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 Act 20:17 (note)

Clarke: Act 20:28

Feed the Church of God - This verse has been the subject of much controversy, particularly in reference to the term Θεου, 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. εκκλησιαν του Θεου, the Church of God; του Κυριου, of the Lord; Κυριου και Θεου, 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 Θεου, of God; with these only the Vulgate, and the later Syriac in the text, agree. Κυριου, of the Lord, is the reading of ACDE, several others, the Sahidic, Coptic, later Syriac in the margin, Armenian, Ethiopia, and some of the fathers. Κυριου και Θεου, of the Lord and of God, is the reading of the great majority; though the most ancient are for Κυριου, of the Lord: on this ground Griesbach has admitted this reading into the text, and put Κυριου και Θεου in the margin, as being next in authority

Mr. Wakefield, who was a professed and conscientious Unitarian, decides for του Θεου, of God, as the true reading; but, instead of translating του ὶ´ιου αἱματος, with his own blood, he translates, by his own Son, and brings some passages from the Greek and Roman writers to show that αἱμα 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 favor of του Κυριου, 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.

Clarke: Act 20:29

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

Clarke: Act 20:29

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.

Clarke: Act 20:30

Also of your own selves, etc. - 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

Clarke: Act 20:30

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, Rev 1:2, Rev 1:6. The same sect, with other false teachers, infested the Church of Pergamos, and preached there the doctrine of Balaam, Rev 2:14, Rev 2:15. A false prophetess seduced the Church of Thyatira, Rev 2:20. All these Churches were in Asia Minor, and probably bishops or ministers from each were present at this convocation.

Clarke: Act 20:31

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

Clarke: Act 20:31

By the space of three years - Τριετιαν . The Greek word here does not necessarily mean three whole years: it may be months more or less. In Act 19:8, Act 19:10, 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 διετιαν, the space of two years.

Clarke: Act 20:32

I commend you to God - Instead of τῳ Θεῳ, to God, several MSS. have τῳ Κυριῳ, to the Lord; neither reading makes any difference in the sense

Clarke: Act 20:32

And to the word of his grace - The doctrine of salvation by Christ Jesus

Clarke: Act 20:32

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, etc., 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.

Clarke: Act 20:33

I have coveted no man’ s silver, etc. - 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, 1Sa 12:3-5.

Clarke: Act 20:34

These hands have ministered, etc. - 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.

Clarke: Act 20:35

I have showed you all things - The preposition κατα is to be understood before παντα ; and the clause should be read thus - I have showed you In all things, etc

Clarke: Act 20:35

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.

Clarke: Act 20:36

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 endeavor to feel the utmost measures of both.

Clarke: Act 20:37

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

Clarke: Act 20:38

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, Eze 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.

Calvin: Act 20:3

3.Because the Jews laid wait for him The Lord did exercise his servant so diversely and continually that he set before us in him an example of most excellent constancy. It is not sufficient for him to be wearied with the labor and trouble of a long and wearisome journey, unless he be also brought in danger of his life by those which lay in wait for him. Let all the servants of Christ set this mirror before their eyes, that they may never faint through the wearisomeness of straits. Notwithstanding, when Paul doth journey another way that he may avoid their laying in wait, he showeth that we must have regard of our life so far forth that we throw not ourselves headlong into the midst of dangers. And those who accompany him give no small testimony of their godliness; and we see how precious his life was to the faithful, when as a great many being chosen out of diverse countries to be his companions, do for his sake take a hard and sharp journey not without great charges. Luke saith that Paul tarried at Philippos so long as the days of unleavened bread did last, because he had at that time better opportunity offered to teach. And forasmuch as it was unknown as yet that the law was disannulled, it stood him upon to beware, lest by neglecting the feast-day he should be thought among the rude to be a contemner of God. Though, for mine own part, I think that he sought principally opportunity to teach, because the Jews were then more attentive to learn.

Calvin: Act 20:7

7.And in one day Either doth he mean the first day of the week, which was next after the Sabbath, or else some certain Sabbath. Which latter thing may seem to me more probable; for this cause, because that day was more fit for all assembly, according to custom. But seeing it is no new matter for the Evangelists to put one instead of the first, according to the custom of the Hebrew tongue, ( Mat 28:1; Luk 24:1; Joh 20:1) it shall very well agree, that on the morrow after the Sabbath they came together. Furthermore, it were too cold to expound this of any day. For to what end is there mentioned of the Sabbath, save only that he may note the opportunity and choice of the time? Also, it is a likely matter that Paul waited for the Sabbath, that the day before his departure he might the more easily gather all the disciples into one place. And the zeal of them all is worth the noting, in that it was no trouble to Paul to teach until midnight, though he were ready to take his journey, neither were the rest weary of learning. For he had no other cause to continue his speech so long, save only the desire and attentiveness of his auditory. −

To break bread Though breaking of bread doth sometimes signify among the Hebrews a domestical banquet, yet do I expound the same of the Holy Supper in this place, being moved with two reasons. For seeing we may easily gather by that which followeth that there was no small multitude gathered together there, it is unlikely that there could any supper be prepared in a private house. Again, Luke will afterward declare that Paul took bread not at supper time, but after midnight. Hereunto is added that, that he saith not that he took meat that he might eat, but that he might only taste. Therefore, I think thus, that they had appointed a solemn day for the celebrating of the Holy Supper of the Lord among themselves, which might be commodious for them all. And to the end Paul might remedy after a sort the silence of longer absence, he continueth his speech longer than he did commonly use to do. That which I spake of the great number of men is gathered thence, because there were many lights in the upper chamber, which was not done for any pomp or ostentation, but only for necessity’s sake. For when there is no need, it is ambition and vanity which maketh men bestow cost. Furthermore, it was meet that all the whole place should shine with lights, lest that holy company might be suspected of some wickedness or dishonesty. Add also another conjecture, if the chamber had been empty, those which were present would not have suffered Eutychus to sit upon a window. For it had been filthy licentiousness in despising − ⁴⁰³ the heavenly doctrine to depart aside into a window, seeing there was room enough elsewhere. −

Calvin: Act 20:9

9.When he was fallen into a deep sleep I see no cause why some interpreters should so sore and sharply condemn the drowsiness of the young man, that they should say that he was punished for his sluggishness by death. For what marvel is it, if, seeing the night was so far spent, having striven so long with sleep, he yielded at length? And whereas, against his will, and otherwise than he hoped for, he was taken and overcome with deep sleep, we may guess by this that he did not settle himself to sleep. To seek out a fit place wherein to sleep had been a sign of sluggishness, but to be overcome with sleep, sitting at a window, what other thing is it but without fault to yield to nature? − ⁴⁰⁴ As if a man should faint through hunger or too much wearisomeness. Those who being drowned in earthly cares come unto the word loathsomely; those who being full of meat and wine are thereby brought on [to] sleep; those who are vigilant enough in other matters, but hear the word as though they did not pass [care] for it, shall be justly condemned for drowsiness; but Luke doth in plain words acquit Eutychus, when he saith that he fell down, being overcome with deep sleep after midnight. −

Moreover, the Lord meant not only by the sleep, but also by the death of this young man to awake and stir up the faith of his, that they might more joyfully receive Paul’s doctrine, and might keep it deeply rooted in their minds. It was, indeed, at the first no small temptation, but such as might have shaken even a most constant man full sore; for who would have thought that Christ had been chief governor in that company wherein a miserable man through a fall became dead? Who would not rather have thought this to be a sign of God’s curse? But the Lord, by applying a remedy, doth forthwith rid the minds of his of all perturbation. −

Calvin: Act 20:10

10.He lay down upon him We know that the apostles, in working miracles, did sometimes use certain external rites, whereby they might give the glory to God, the author. And now, whereas Paul doth stretch himself upon the young man, I think it was done to no other end, save only that he might more easily stir up himself unto prayer. It is all one as if he should mix himself with the dead man, − ⁴⁰⁵ And, peradventure, this was done for the imitation of Elisha, of whom the sacred history doth report the same thing ( 2Kg 4:34). Yet the vehemency of his affection did more move him than the emulation of the prophet. For that stretching of himself upon him doth more provoke him to crave his life with all his heart at the hands of the Lord. So when he embraceth the body of the dead man, by this gesture he declared that he offered it to God to be quickened, and out of the text we may gather that he did not depart from embracing it until he knew that the life was restored again. −

Be ye not troubled We must note that Paul took great care principally for this cause, lest that sorrowful event should shake the faith of the godly, and should trouble their minds. Nevertheless, the Lord did, as it were, seal up and establish − ⁴⁰⁶ that last sermon which Paul made at Troas. When he saith that his soul is in him, he doth not deny that he was dead, because by this means he should extinguish the glory of the miracle; but the meaning of these words is, that his life was restored through the grace of God. I do not restrain that which followeth, to wit, that they were greatly comforted through the joy which they had by reason of the young man which was restored to life; but I do also comprehend the confirmation of faith, seeing God gave them such an excellent testimony of his love. −

Calvin: Act 20:13

13.When we had taken ship It is uncertain why Paul did choose rather to go by land, whether it were because sailing might be to him troublesome, or that as he did pass by he might visit the brethren. I think that he did then eschew the sea for his health’s sake. And his courtesy is greatly to be commended, in that he spared his companions. For to what end did he suffer them to depart, save only that he might ease them of the trouble? So that we see that they did strive among themselves in courtesy and good turns. They were ready and willing to do their duty; but Paul was so far from requiring things straitly − ⁴⁰⁷ at their hands, that of his own accord and courtesy he did remit those duties which they were ready to do; yea, setting aside his own commodity, he commanded them to do that which was for their comfort. It is well known that the city Assos is by the describers of countries − ⁴⁰⁸ attributed to Troas. The same, as Pliny doth witness, was called Appollonia. They say that it was a free city of the AEtolians.

Calvin: Act 20:16

16.For Paul purposed It is not to be doubted but that he had great and weighty causes to make haste; not that he made so great account of the day, but because strangers did then use to come together to Jerusalem out of all quarters. Forasmuch as he did hope that he might do some good in such a great assembly, he would not foreslow [neglect] the opportunity. Therefore, let us know that the worship of the law − ⁴⁰⁹ was not the cause that he made so great haste, but he set before his eyes the edifying of the Church; partly that he might show to the faithful that the kingdom of Christ was enlarged, partly that if there were any as yet strangers from Christ, he might gain them; partly that he might stop the mouths of the wicked. − ⁴¹⁰ Notwithstanding, we must note, that he did, in the mean season, provide for other churches. For, in sending for the elders of Ephesus to Miletus, he showeth that he did not neglect Asia. And whereas they come together when they be called, it is not only a token of concord, but also of modesty; for they were many; yet doth it not irk them to obey one apostle of Christ, whom they knew to be endued with singular gifts. Moreover, it appeareth more plainly by the text, [context] that those are called elders, not which were grey-headed, but such as were rulers of the Church. And it is an usual thing almost in all tongues, that those be called elders and fathers who are appointed to govern others, though their age be not always accordingly. −

Calvin: Act 20:18

18.Ye know Paul, in this sermon, standeth principally upon this, that lie may exhort those pastors of Ephesus, − ⁴¹¹ by his own example, to do their duty faithfully. For that is the true kind of censure, and by this means is authority purchased to doctrine, when the teacher prescribeth nothing − ⁴¹² which he himself hath not done indeed before. And it was no unseemly thing for Paul to speak of his virtues. There is nothing less tolerable in the servants of Christ than ambition and vanity; but forasmuch as all men knew full well what modesty and humility was in the holy man, he needed not to fear lest he should incur the suspicion of vain boasting; especially, seeing that benign information by necessity, he did declare his faithfulness and diligence, that others might take example thereby. He doth, indeed, greatly extol his labors, patience, fortitude, and other virtues, but to what end? Surely not that he may purchase commendation at the hands of his auditory, but that his holy exhortation may pierce more deeply, and may stick fast in their minds. He did also shoot at another mark, that his integrity and uprightness in dealing might serve afterward to commend his doctrine. And he citeth eye-witnesses, lest he seem to speak of things unknown. I call those witnesses who did not only know all things, but had also a judgment which was pure, and corrupt with no affections. −

Calvin: Act 20:19

19.Serving the Lord He reckoneth up first not only in what straits he was, but most of all his humility, coupled with contempt of the world, and rebukes, and other afflictions; as if he should say , that he was not honorably received or with commendation; but he was conversant among them under the contemptible form of the cross. And this is no small trial, − ⁴¹³ when we faint not, though we see ourselves trodden under foot by the intolerable pride of the world. −

Notwithstanding, we must note everything more distinctly. To serve the Lord is taken in this place, not for to worship God in holiness and righteousness, which is common to all the godly; but it doth signify to execute a public function. Therefore, Paul doth not speak of [as] some one private man, but as one made a minister of the Church. And so he doth testify, that he fulfilled the apostleship to him committed with humility and modesty; both because, knowing his own infirmity, he did mistrust himself; and also, because, considering the excellency of his calling, he counted himself very unmeet; − ⁴¹⁴ and, lastly, because he did willingly submit himself to bear the reproach of the cross. For this humility is set both against vain confidence, and also haughtiness. Secondly, he toucheth − ⁴¹⁵ his tears, which strifes, diverse assaults of Satan, the rage of wicked men, the inward diseases of the Church, and offenses, had made him shed; at length, he addeth, that he led a fearful life, − ⁴¹⁶ amidst the layings in wait of the Jews; and he confesseth that he was tempted therewith, as he was not hardened, though he did not faint. For he is not ashamed to confess his infirmity. −

His drift is, that those to whom he speaketh may not faint, through like tribulations; and that, being void of all ambition, they may do their duty carefully and reverently; and that they may not only with a patient mind suffer themselves to be despised of men, but that they may be cast down in themselves. Because, that man can never be rightly framed to obey Christ whose looks are lofty, and whose heart is proud. And (as men cannot long bear a show of virtue) to the end it may appear manifestly, that he behaved himself sincerely and from his heart, he maketh mention of his constancy which lasted three years, wherein he had still kept one course. Ye know (saith he) how I have behaved myself since the first day until this time. To conclude, this is the true trial of the servants of Christ, not to be changed as the times change; but to continue like to themselves, and always to keep a straight course. −

Calvin: Act 20:20

20.I have kept back nothing He commendeth his faithfulness and diligence in teaching in three respects, that he instructed his scholars thoroughly and perfectly, so that he omitted nothing which might make for their salvation; that being not content with general preaching, he did also endeavor to do every man good. Thirdly, he reciteth a brief sum of all his whole doctrine, that he exhorted them unto faith in Christ and repentance. Now, forasmuch as he depainteth out unto us a pattern of a faithful and good teacher, whosoever they be who are desirous to prove their industry to the Lord, they must set before their eyes the edifying of the Church, as he commandeth Timotheus in another place, to consider what things be profitable, that he may be instant in delivering those things ( 1Ti 4:7). And surely the Scripture (according to whose rule all manner of teaching must be examined, yea, which is the only method of teaching aright) doth not contain profound − ⁴¹⁷ speculations, to delight men when they have nothing else to do; − ⁴¹⁸ but as the same Paul doth testify, it is all profitable to make the man of God perfect. −

But Paul prescribeth such a desire to edify, that the pastor must omit nothing, so much as in him lieth, which is profitable to be known. For they be bad masters who do so keep their scholars in the first principles, that they do never come unto the knowledge of the truth ( Tit 3:7). And surely the Lord doth not teach us in his word only to [by] halves, (as they say) but he delivereth perfect wisdom, and such as is in all points absolute. Whereby it appeareth how impudently those men boast themselves to be ministers of the word, who do not only cloak and foster the ignorance of the people with their silence, but do also wink at gross errors and wicked superstitions; as at this day in Papistry, many send out some sparks of sound doctrine, but they − ⁴¹⁹ dare not drive away the darkness of ignorance, and whereas the wicked fear of the flesh doth hinder them, they pretend that the people is not capable of sound − ⁴²⁰ doctrine. −

Indeed, I confess that all things cannot be taught at one time, and that we must imitate Paul’s wisdom, who did apply himself unto the capacity of the ignorant. But what moderation is this when they suffer the blind to fall into the ditch, when they leave miserable souls under the tyranny of antichrist, and whereas they see idolatry rage, the worship of God corrupt, his law broken, and, finally, all holy things profaned, they do either with silence pass over such filthy confusion, or else they show it underhand, sparingly and obscurely, like men that be afraid? Therefore, we must note Paul’s word, when as he saith that he kept back nothing, but did show whatsoever things were profitable for the people; for by this we gather that the pure and free − ⁴²¹ profession of sound doctrine is required at the hands of the servants of Christ, wherein there must be no boughts nor crooks, and that nothing is more unseemly in them than oblique insinuations, and such as are inwrapped in crafty dissimulation. −

Publicly, and throughout every house This is the second point, that he did not only teach all men in the congregation, but also every one privately, as every man’s necessity did require. For Christ hath not appointed pastors upon this condition, that they may only teach the Church in general in the open pulpit; but that they may take charge of every particular sheep, that they may bring back to the sheepfold those which wander and go astray, that they may strengthen those which are discouraged and weak, that they may cure the sick, that they may lift up and set on foot the feeble, − ⁴²² ( Eze 34:4) for common doctrine will oftentimes wax cold, unless it be holpen with private admonitions. −

Wherefore, the negligence of those men is inexcusable, who, having made one sermon, as if they had done their task, live all the rest of their time idly; as if their voice were shut up within the church walls, seeing that so soon as they be departed, thence they be dumb. Also, disciples and scholars are taught, that if they will be numbered in Christ’s flock, they must give place to their pastors, so often as they come unto them; and that they must not refuse private admonitions. For they be rather bears than sheep, who do not vouchsafe to hear the voice of their pastor, unless he be in the pulpit; and cannot abide to be admonished and reproved at home, yea, do furiously refuse − ⁴²³ that necessary duty. −

Calvin: Act 20:21

21.Testifying both to Jews Descending now unto the third point, he setteth down the sum of this doctrine in a few words, to wit, that he exhorted all men unto faith and repentance, as it was said before, that the gospel consisteth upon [of] these two points only. Whence we do also gather wherein the true edifying of the Church doth properly consist, the care and burden whereof doth lie upon the pastor’s shoulders, and whereunto we must apply all our study, if we be desirous to profit profitably in God’s school. We have already said that the word of God is profaned, when the readers of the same do occupy themselves in frivolous questions. But to the end we may not read the same wanderingly, we must note and aim at this double mark which the apostle setteth before us. For whosoever he be that turneth unto any other thing, in taking great pains, he shall do nothing else but walk in a circuit. By the word testify he expresseth great vehemency, as if he should have said that by testifying he did commend, that the excuse of ignorance might not remain. For he alludeth unto the custom used in courts, where testifying is used to take away all doubt. As men are not only to be taught, but also to be constrained to embrace salvation in Christ, and to addict themselves to God, to lead a new life. And though he affirm that he was wanting to none, yet doth he place the Jews in the first place; because, as the Lord hath preferred them in the degree of honor before the Gentiles, so it was meet that Christ and his grace should be offered them until they should quite fall away. −

Repentance toward God We must first note the distinction of faith and repentance, which some do falsely and unskillfully confound, saying, that repentance is a part of faith. I grant, indeed, that they cannot be separate; because God doth illuminate no man with the Spirit of faith whom he doth not also regenerate unto newness of life. Yet they must needs be distinguished, as Paul doth in this place. For repentance is a turning unto God, when we frame ourselves and all our life to obey him; but faith is a receiving of the grace offered us in Christ. For all religion tendeth to this end, that, embracing holiness and righteousness, we serve the Lord purely, also that we seek no part of our salvation anywhere else save only at his hands, and that we seek salvation in Christ alone. Therefore, the doctrine of repentance containeth a rule of good life; it requireth the denial of ourselves, the mortifying of our flesh, and meditating upon the heavenly life. But because we be all naturally corrupt, strangers from righteousness, and turned away from God himself. Again, because we fly from God, because we know that he is displeased with us, the means, as well to obtain free reconciliation as newness of life, must be set before us. −

Therefore, unless faith be added, it is in vain to speak of repentance; yea, those teachers of repentance who, neglecting faith, stand only upon the framing of life, and precepts of good works, differ nothing, or very little from profane philosophers. They teach how men must live; but, forasmuch as they leave men in their nature, there can no bettering be hoped for thence, until they invite those who are lost unto hope of salvation; until they quicken the dead, promising forgiveness of sins; until they show that God doth, by his free adoption, take those for his children who were before bond-slaves of Satan; until they teach that the Spirit of regeneration must be begged at the hands of the heavenly Father, that we must draw godliness, righteousness, and goodness, from him who is the fountain of all good things. And hereupon followeth calling upon God, which is the chiefest thing in the worship of God. −

We see now how that repentance and faith are so linked together that they cannot be separate. For it is faith which reconcileth God to us, not only that he may be favorable unto us, by acquitting us of the guiltiness of death, by not imputing to us our sins, but also that by purging the filthiness of our flesh by his Spirit, he may fashion us again after his own image. He doth not, therefore, name repentance in the former place, as if it did wholly go before faith, forasmuch as a part thereof proceedeth from faith, and is an effect thereof; but because the beginning of repentance is a preparation unto faith. I call the displeasing of ourselves the beginning, which doth enforce us, after we be thoroughly touched with the fear of the wrath of God, to seek some remedy. −

Faith toward Christ It is not without cause that the Scripture doth everywhere make Christ the mark whereat our faith must aim, and as they say commonly, set him before us as the object. For the majesty of God is of itself higher than that men can climb thereunto. Therefore, unless Christ come between, all our senses do vanish away in seeking God. Again, inasmuch as he is the Judge of the world, it must needs be that the beholding of him without Christ shall make us afraid. − ⁴²⁴ But God doth not only represent himself unto us in Christ’s image, but also refresh us with his Fatherly favor, and by all means restore us to life. For there is no part of our salvation which may not be found in Christ. By the sacrifice of his death he hath purged our sins; he hath suffered the punishment that he might acquit us; he hath made us clean by his blood; by his obedience he hath appeased his Father’s wrath; by his resurrection he hath purchased righteousness for us. No marvel, therefore, if we said, that faith must be fixed − ⁴²⁵ in the beholding of Christ.

Calvin: Act 20:22

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

Bound in the spirit Some expound this that he was bound to the churches, who had committed to him this function to carry alms. Notwithstanding, I do rather think that hereby is meant the inward force and motion of the Spirit, not as though he were so inspired, − ⁴²⁶ that he was out of his wit, but because being certified of the will of God, he did meekly − ⁴²⁷ follow the direction and instinct of the Spirit, even of his own accord. Therefore, this speech importeth as much as if he should have said, I cannot otherwise do, unless I would be stubborn and rebellious against God, who doth as it were draw me thither, being bound by his Spirit. For to the end he may excuse himself of rashness, he saith that the Spirit is the author and guide of his journey. But would to God those brain-sick men, who boast that the Spirit doth incite to them those things which proceed from their own fantasy, did know the Spirit as familiarly as did Paul, who doth, notwithstanding, not say that all his motions and instigations − ⁴²⁸ are of the Spirit, but declareth that that fell out in one thing as a singular thing. For men do oftentimes foolishly and unadvisedly take in hand those things which they put in practice afterward stoutly, because they be ashamed of lightness and instability. And he doth not only mean that he took in hand his journey for a good cause, which the Spirit of God showeth him, but that it is altogether necessary for him, because it is wickedness to resist. Furthermore, let us learn, by the example of the holy man, not to kick against the Spirit of the Lord, but obediently to give over ourselves by him to be governed, that he may rule us at his pleasure after we be as it were bound to him. − ⁴²⁹ For if the reprobate, who are the bond-slaves of Satan, be carried not only willingly, but also greedily, through his motion, − ⁴³⁰ how much more ought this voluntary bondage or service to be in the children of God? −

Calvin: Act 20:23

23.But that the Holy Ghost I do not understand this of secret oracles, but of those foretellings which he heard everywhere of the prophets. And this speech hath greater dignity to set forth the prophecies, than if the men themselves which spake were called and cited to be witnesses. For by this means the word of God hath his [its] authority, when we confess that the Spirit of God is the author thereof, though the ministers be men. Now, forasmuch as the same Spirit, which foretelleth Paul of bonds and tribulations, doth also hold him fast bound that he cannot refuse to submit himself unto him, by this we learn, that what dangers soever hang over our heads, we are not thereby acquitted, but that we must obey the commandments of God, and follow his calling. In vain, therefore, do those men flatter themselves, who will do good so long as they be free from molestation, and may make discommodities, damages, and dangers of death, sufficient excuses. −

Calvin: Act 20:24

24.I care not All the godly must be so framed in their minds, and chiefly the ministers of the Word, that, setting all things apart, they make haste to obey God. The life is, indeed, a more excellent gift than that it ought to be neglected; to wit, seeing we be therein created after the image of God, to the end we may think upon that blessed immortality which is laid up for us in heaven, in which the Lord doth now by diverse testimonies and tokens show himself to be our Father. −

But because it is ordained to be unto us as a race, we must always hasten unto the mark, and overcome all hindrances, lest any thing hinder or stay us in our course, For it is a filthy thing for us to be so holden with a blind desire to live, that we lose the causes of life for life itself; and this do the words of Paul express. For he doth not simply set light by his life; but he doth forget the respect thereof, that he may finish his course; that he may fulfill the ministry which he hath received of Christ, as if he should say that he is not desirous to live, save only that he may satisfy the calling of God; and that, therefore, it shall be no grief to him to lose his life, so that he may come by death unto the goal of the function prescribed to him by God. −

And we must note that which he saith, with joy, for his meaning is, that this is taken from the faithful by no sorrow or grief, but that they both. live and die to the Lord. For the joy of a good conscience is more deeply and surely laid up, than that it can be taken away by any external trouble, or any sorrow of the flesh; it triumpheth more joyfully than that it can be oppressed. Also, we must note the definition of his course; to wit, that it is the ministry received of the Lord. Paul doth indeed speak of himself; yet, by his own example, he teacheth that all those go astray who have not God to be the governor of their course. Whereupon it followeth that his calling is unto every one of us a rule of good life. Neither can we be otherwise persuaded that the Lord alloweth that which we do, unless our life be framed and ordered according to his will, which certainly is required, especially in the ministers of the word, that they take nothing in hand unless they have Christ for their author. Neither is it to be doubted but that Paul, in giving his apostleship this mark, (as he useth to do very often) doth confirm the credit thereof. He calleth it the gospel of the grace of God, of the effect or end, notwithstanding this is a title of rare commendation, that, by the gospel, salvation and the grace of God are brought unto us. For it is very expedient for us to know that God is found there to be merciful and favorable. −

Calvin: Act 20:25

25.And, behold, now I know He doth now utter that plainly which he had insinuated covertly. And we said that he did put them out of hope of his return, to the end he might more deeply imprint in their minds his exhortations. For we know what great force the words and speeches of men have which are uttered at their departure or death. Also, he would have them beware by this forewarning, that they do not depend upon his presence, and so their faith should faint through wearisomeness. The doctrine of the gospel is called the kingdom of God now again, which doth begin the kingdom of God in this world, by renewing men after the image of God, until it be made perfect at length in the last resurrection, −

Calvin: Act 20:26

26.Wherefore I take you to record It is all one as if he had said, I call you to witness, or I call you to bear witness before God and his angels. And this doth he not so much for his own cause, as that he may prescribe unto them their duty with greater authority. Furthermore, this place containeth a brief sum of teaching rightly and well, and it exhorteth the teachers themselves, vehemently and sharply, that they be diligent in their function. What order must pastors then keep in teaching? First, let them not esteem at their pleasure what is profitable to be uttered and what to be omitted; but let them leave that to God alone to be ordered at his pleasure. So shall it come to pass that the inventions of men shall have none entrance into the Church of God. Again, mortal man shall not be so bold as to mangle the Scripture and to pull it in pieces, that he may diminish − ⁴³¹ this or that at his pleasure, that he may obscure something and suppress many things; but shall deliver whatsoever is revealed in the Scripture, though wisely and seasonably for the edifying of the people, yet plainly and without guile, as becometh a faithful and true interpreter of God. I said that wisdom must be used, because we must always have respect unto profit, so there be no subtilty used, wherein many take too great delight, when as they turn and wrest the word of God unto their methods, and forge to us a certain kind of philosophy mixed of the gospel and their own inventions; namely, because this mixture is more delectable. Thence have we free will, thence the deserts of works, thence the denial of the providence and free election of God. And that which we said even now is to be noted, that the counsel of God, whereof Paul maketh mention, is included in his word, and that it is to he sought nowhere else. −

For many things are kept from us in this life, the perfect and full manifestation whereof is deferred until that day, wherein we shall see God as he is, with new eyes, face to face ( 1Co 13:12). Therefore, those do set forth the will of God who interpret the Scriptures faithfully, and out of them instruct the people in the faith, in the fear of God, and in all exercises of godliness. And, as we said of late, that those are condemned by this sentence, who, disputing philosophically, lest they should teach anything which is removed from the common sense of men, and therefore odious, do corrupt with their leaven the purity of the Scripture; so, both sharply and sore, doth Paul thunder against them, who, for fear of the cross and persecution, do speak only doubtfully and darkly. − ⁴³² −

I am clean from the blood I do not doubt but that he had respect unto the place of Ezekiel, where God denounceth that his prophet shall be guilty of the blood of the wicked unless he exhort them unto repentance ( Eze 3:18). For upon this condition doth he appoint pastors over his Church, that if anything perish through their negligence, an account may be required at their hands; yea, that unless they show the way of salvation without guile and crooks, the destruction of those who go astray may be imputed unto them. Those men must needs be wonderful dull whom such a sharp threatening cannot awake. Wherefore the epicurish impiety of the Popish clergy doth the more bewray itself, where, though they craik and brag − ⁴³³ of their honorable titles, yet they think no more upon giving of an account for so many souls which perish, than if there sat no Judge in heaven, neither is their ungodliness any whit less filthy before the whole world, in that being given only to devour sheep, − ⁴³⁴ they usurp the name of pastors. Furthermore, the Lord showeth how dear souls be to him, seeing that he doth so sharply punish the pastor’s sluggishness for their destruction; but we see what small account many men make of their own salvation, for which even God himself doth vouchsafe to be careful.

Calvin: Act 20:28

28.Take heed, therefore He doth now apply his speech unto them, and by many reasons showeth that they must watch diligently, and that he is not so careful but because necessity doth so require. The first reason is, because they be bound to the flock over which they be set. The second, because they were called unto this function not by mortal man, but by the Holy Ghost. The third, because it is no small honor to govern the Church of God. The fourth, because the Lord did declare by an evident testimony what account he doth make of the Church, seeing that he hath redeemed it with his blood. As touching the first, he doth not only command them to take heed to the flock, but first to themselves. For that man will never be careful for the salvation of other men who will neglect his own. And in vain shall that man prick forward other to live godlily, who will himself show no desire of godliness. Yea, that man will not take pains with his flock who forgetteth himself, seeing he is a part of the flock. Therefore, to the end they may be careful for the flock to them committed, Paul commandeth and warneth that every one of them keep himself in the fear of God. For by this means it should come to pass, that every one should be as faithful towards his flock as he ought. For we said that Paul reasoneth from their calling, that they be bound to take pains in the Church of God, whereof they have the government. As if he should say, that they may not do whatsoever they like best, neither are they free after they be made pastors, but they be bound publicly to all the flock. −

The Holy Ghost hath made you overseers By the very word he putteth them in mind, that they be placed, as it were, in a watch-tower, that they may watch for the common safety of all men. But Paul standeth principally upon this, that they were not appointed by men, but the charge of the Church was committed unto them by God. For which cause they must be the more diligent and careful, because they must give a straight account before that high seat of judgment. For the more excellent the dignity of that Lord and Master whom we serve is, the more reverence do we give him naturally, and the reverence itself doth sharpen our study and diligence. −

Moreover, though the Lord would have ministers of the word chosen from the beginning by the voices [suffrages] of men, yet doth he always challenge the government of the Church to himself, not only to the end we may acknowledge him to be the only governor thereof, but also know that the incomparable treasure of salvation doth come from him alone. For he is robbed of his glory if we think that the gospel is brought unto us, either by chance or by the will of men, or their industry. But this doth Paul attribute peculiarly to the Spirit, by whom God doth govern his Church, and who is to every man a secret witness of his calling in his own conscience. −

Concerning the word overseer or bishop, we must briefly note this, that Paul calleth all the elders of Ephesus by this name, as well one as other. − ⁴³⁵ Whence we gather, that according to the use of the Scripture bishops differ nothing from elders. But that it came to pass through vice and corruption, that those who were chief in every city began to be called bishops. I call it corruption, not because it is evil that some one man should be chief in every college or company; but because this boldness is intolerable, when men, by wresting the names of the Scripture unto their custom, doubt not to change the tongue of the Holy Ghost. −

To govern the Church The Greek word ποιμαινειν doth signify to feed. But by a fit similitude it is translated unto every kind of government. And we have said that this is the third argument drawn from the excellency of the function; as the same Paul telleth Timotheus elsewhere, that he take heed and see how he ought to behave himself in the house of God, which is the Church of the living God, the pillar and ground of truth. As if he should say, that there is no time to be idle in such a weighty calling, and that those are less excusable whom God hath made stewards of his family, the higher that degree of honor is, unless they be correspondent to so great dignity, that is, unless they do their duty diligently. Now, if bishops or overseers be made by the Holy Ghost, to the end they may feed the Church, the hierarchy of Papistry is ridiculous, wherein bishops being proud of their (painted sheath and) vain title, do not so much as once meddle with the function of teaching, no, not for fashion’s sake. −

Which he hath purchased The four reasons, whereby Paul doth carefully prick forward the pastors to do their duty diligently, because the Lord hath given no small pledge of his love toward the Church in shedding his own blood for it. Whereby it appeareth how precious it is to him; and surely there is nothing which ought more vehemently to urge pastors to do their duty joyfully, than if they consider that the price of the blood of Christ is committed to them. For hereupon it followeth, that unless they take pains in the Church, the lost souls are not only imputed to them, but they be also guilty of sacrilege, because they have profaned the holy blood of the Son of God, and have made the redemption gotten by him to be of none effect, so much as in them lieth. And this is a most cruel offense, if, through our sluggishness, the death of Christ do not only become vile or base, but the fruit thereof be also abolished and perish; and it is said that God hath purchased the Church, to the end we may know that he would have it remain wholly to himself, because it is meet and right that he possess those whom he hath redeemed. −

Notwithstanding, we must also remember, that all mankind are the bond-slaves of Satan until Christ set us free from his tyranny, gathering us into the inheritance of his Father. −

But because the speech which Paul useth seemeth to be somewhat hard, we must see in what sense he saith that God purchased the Church with his blood. For nothing is more absurd than to feign or imagine God to be mortal or to have a body. But in this speech he commendeth the unity of person in Christ; for because there be distinct natures in Christ, the Scripture cloth sometimes recite that apart by itself which is proper to either. But when it setteth God before us made manifest in the flesh, it doth not separate the human nature from the Godhead. Notwithstanding, because again two natures are so united in Christ, that they make one person, that is improperly translated sometimes unto the one, which doth truly and in deed belong to the other, as in this place Paul doth attribute blood to God; because the man Jesus Christ, who shed his blood for us, was also God. This manner of speaking is caned, of the old writers, communicatio idiomatum, because the property of the one nature is applied to the other. And I said that by this means is manifestly expressed one person of Christ, lest we imagine him to be double, which Nestorius did in times past attempt; and yet for all this we must not imagine a confusion of the two natures which Eutychus went about to bring in, or which the Spanish dog, Servetus, hath at this time invented, who maketh the Godhead of Christ nothing else but a form or image of the human nature, which he dreameth to have always shined in God. −

Calvin: Act 20:29

29.For I know Paul doth now exhort the Ephesians to watch diligently, by the necessity, which is a most sharp prick. For he saith that “grievous wolves are ready to invade the sheepfold.” This is a thing always incident to the Church to be hated of wolves. Wherefore, there is no time to sleep. But the more and the more hurtful those be who break in, the more watchful must the pastors be. For God doth sometimes release some part of trouble, that the flock may be fed quietly and peaceably; and as when the weather is fair and clear, the sheep are fed more safely in the fields, and there is more danger when the air is cloudy and dark; so the Church of God hath sometimes some fair weather granted to it. After that cometh a troublesome time, which is more fit for the subtilty − ⁴³⁶ of wolves. Therefore, Paul doth mean, that it standeth them upon to be more watchful than they have been hitherto, because greater dangers hang over their heads. But the question is, how Paul knew this? First, we need not doubt of this, but that his presence was of great force to drive away wolves; and no marvel, if the power of the Spirit, which shineth in the ministers of Christ, do bridle the wicked so that they dare not utter their poison; yea, if that heavenly light do drive away much darkness of Satan. Therefore, seeing that Paul did know that the malice of Satan was kept under for a time by his industry, he doth easily foretell what will happen after his departure, though it be likely he was certified by the Lord, through the spirit of prophecy, that others might be admonished by him, as we see it came to pass. Howsoever it be, so often as faithful pastors go away, let us learn that we must beware of wolves, whom they can hardly drive from the sheep-cots, though they watch most narrowly. −

Calvin: Act 20:30

30.Of your ownselves shall arise This amplifieth the grievousness of the evil, because there be some wolves within, and so hiding themselves under the title of pastors, [which] do wait for some opportunity wherein they may do hurt. Also, he declareth what danger these wolves do threaten, to wit, the scattering abroad of the flock, when the Church is drawn away from the unity of faith, and is divided into sects. Neither are all those wolves who do not their duty as they ought, but there be oftentimes hirelings, a kind of men not so hurtful as the other. But the corruption of doctrine is a most deadly plague to the sheep. Now, in the third place, the fountain and beginning of this evil is noted, because they will draw disciples after them. Therefore, ambition is the mother of all heresies. For the sincerity of the word of God doth then flourish when the pastors join hand in hand to bring disciples unto Christ, because this alone is the sound state of the Church, that he be heard alone; − ⁴³⁷ wherefore, both the doctrine of salvation must needs be perverted, and also the safety of the flock must needs go to nought, where men be desirous of mastership. And as this place teacheth that almost all corruptions of doctrine flow from the pride of men, so we learn again out of the same that it cannot otherwise be, but that ambitious men will turn away from right purity, and corrupt the word of God. For seeing that the pure and sincere handling of the Scripture tendeth to this end, that Christ alone may have the preeminence, and that men can challenge nothing to themselves, but they shall take so much from the glory of Christ, it followeth that those are corrupters of sound doctrine who are addicted to themselves, and study to advance their own glory, which doth only darken Christ. Which thing the Lord doth confirm in the seventh of John ( Joh 7:18). Furthermore, by the word arise which he useth, he signifieth that those wolves do nourish secret destruction until they may have some opportunity offered to break out. −

And this place doth very well prevent an horrible stumbling-block and offense which Satan hath always cast in to trouble weak consciences. If external and professed enemies do resist the gospel, this doth not so much hurt to the Church, − ⁴³⁸ as if inward enemies issue out of the bosom of the Church, which at a sudden blow to the field, − ⁴³⁹ or which unfaithfully provoke the people to fall away; and yet God hath from the beginning exercised his Church with this temptation, and now doth exercise it. Wherefore, let our faith be fortified with this defense that it fail not, if at any time it so fall out that pastors begin to rage like wolves. He saith they shall be “grievous wolves”, that he may the more terrify them; secondly, they shall be authors of wicked opinions, and that to the end they may draw disciples after them, because it cannot almost otherwise be but that ambition will corrupt the purity of the gospel. −

By this it appeareth also how frivolous and vain the brag of the Papists is touching their continual succession. For seeing we can easily show that these horned beasts are nothing less than that which they will be thought to be, being always convicted, they fly unto this fortress, that they succeed the apostles by a continual course. − ⁴⁴⁰ As if these did not also succeed them, of whom Paul willeth to take heed. − ⁴⁴¹ Therefore, seeing that God, either to prove the constancy of his [people], or in his just judgment doth oftentimes suffer wolves to rage under the person of pastors, the authority doth not consist in the name and place alone, neither is succession anything worth unless faith and integrity be joined therewithal. But and if the Papists object that they cannot be called wolves, one word of Paul shall be as a touchstone to prove whether this be so or no, that they may (saith he) draw disciples after them. And to what end tendeth all Popish religion, save only that men’s lust and pleasure may reign instead of God’s word? But Christ hath no disciples where he is not counted the only master. −

Calvin: Act 20:31

31.For which cause, watch Paul doth again exhort them unto diligence by his own example, though he doth join therewithal fear of danger, as if he should say that they have need of great attention to beware; and that it is an unseemly thing that they should be wearied who had seen his singular − ⁴⁴² patience by the space of three years. Also, he speaketh of his tears, which did add no small efficacy to his exhortations. Whereas he saith that he admonished every one, it may be referred as well unto the common people as unto the elders. For because he was determined to speak such things as should be common to the whole Church, he speaketh as if the whole body were present. Nevertheless, if any had rather restrain it unto the order of the pastors, the meaning shall be this, that their studies must be kindled, not only with this speech which he now maketh, but that it is meet that they remember those often exhortations which he did continually beat in − ⁴⁴³ by the space of three years, and that with many tears. Yet it seemeth to me to be more likely that he speaketh of all in general. −

Calvin: Act 20:32

32.I commend you to God He useth a prayer which, in an oration serving to move the hearers greatly, ought not to be counted absurd. For he did not pass for dividing his sermon into parts as the Rhetoricians use to do, seeing no words were sufficient to express the vehemency of the affections wherewith he was inflamed. He had intreated already of great matters and weighty, which did far exceed man’s ability. −

Therefore, he turneth himself unto prayer, and by little and little draweth toward an end of his speech, though it be rather an expressing of a desire than a direct prayer; as if he should have said, that they be unable to bear so great a burthen; but he doth wish to them new help from heaven, whereto they may trust and overcome all temptations. And it is not to be doubted, though he speak unto the pastors alone, but that he doth also comprehend the whole Church. First, he commendeth them to God; secondly, to the word of his grace. Notwithstanding, it is all one commendation; but Paul meant to express the means whereby the Lord doth defend the salvation of his, which (as Peter saith) is kept by faith, ( 1Pe 1:5) and the means of this keeping dependeth upon the word, lest it come in hazard amidst so many dangers. And it is very expedient for us to know how God will keep us. For because his majesty is hid from us, until we come unto him by his word, we look to and fro, being in doubt. −

Therefore, so soon as he receiveth us to be kept, he maketh his word the instrument to keep our salvation, in which sense, he addeth the adjunct “grace,” (for the genitive case, after the manner of the Hebrews, doth signify an effect) to the end the faithful might the more safely rest in the word, where God doth show forth his favor. This exposition is plain and apt; for whereas some understand it of Christ, it is too much racked. −

Who is able to build farther The participle, δυναμενος, − ⁴⁴⁴ is to be referred unto God, not unto his word. And this consolation is added for this cause, lest they faint through the feeling of their infirmities. For so long as we be environed with the infirmities of the flesh, we be like to an house whose foundation is laid. − ⁴⁴⁵ All the godly must be grounded indeed in Christ, but their faith is far from being perfect. Yea, though the foundation continue stable and sure, yet some parts of the building be like to fall and quail. − ⁴⁴⁶ Wherefore, there is great need both of continual building, and also now and then new props and stays be necessary. Nevertheless, Paul saith that “we must not faint,” because the Lord will not leave his work unfinished; as he doth likewise teach in the first chapter to the Philippians, −

“He which hath begun a good work in you will perform it until the day of the Lord,” −
( Phi 1:6). −

Whereto that of the Psalm ( Psa 138:8) answereth, −

“Thou wilt not forsake the work of our [thy] hands.” −

That which is added immediately concerning the inheritance of life appertaineth unto the very enjoying of life. So soon as Christ hath appeared to us, − ⁴⁴⁷ we pass indeed from death to life; and faith is an entrance into the kingdom of heaven; neither is the Spirit of adoption given to us in vain; but Paul promiseth in this place to the faithful a continual increase of grace until they see the possession of the inheritance whereunto they have been called, which is now laid up for them in heaven. He calleth it “the power of God”, not as we use to imagine it, without effect, but which is commonly called actual. For the faithful must so lay hold upon it, that they may have it ready, like to a shield, or buckler, to hold up against all assaults of Satan. As the Scripture doth teach that we have aid enough in the power of God, so let us remember that none are strong in the Lord save those who, abandoning all hope and confidence of their own free will, trust and lean to him, who, as Paul saith very well, is able to build farther.

Calvin: Act 20:33

33.I have not As he showed of late what an hurtful plague ambition is; so now he showeth that they must beware of covetousness, [avarice] and he maketh himself an example again, even in this point, that he did covet no man’s goods; but did rather get his living with the work of his hands. Not that it was sufficient to find him without some help, but because in applying his handy-work, he spared the churches, that he might not be too chargeable to them, so much as in him lay. We must note, that he doth not only deny that he did take anything violently, as hungry fellows do importunately wring out preys oftentimes, but also he affirmeth that he was clean from all wicked desire. Whence we gather, that no man can be a good minister of the word, but he must also contemn money. And surely we see that nothing is more common, than that those corrupt the word of God, to win the favor of men, who are altogether filthily given to get gain. Which vice Paul doth sharply condemn in bishops elsewhere, ( Tit 3:3). −

Calvin: Act 20:34

34.Yea, ye know He doth not, in these words, precisely set down a law which all the ministers of the word must needs keep; for he did not behave himself so loftily and lordlike, that he did take that away which the Lord had granted to his servants, but doth rather in many places maintain their right, which is, that they be maintained with that which is common, Mat 10:10; 1Co 9:14; Gal 6:6; 1Ti 5:17; Phi 4:10; 2Co 11:8. Whereunto belongeth that, that he suffered many churches to minister unto him food and raiment. Neither did he only freely receive wages for the work which he did in any place of those who were there, but when he was in necessity at Corinth, he saith that he robbed other churches to relieve his poverty. Therefore, he doth not simply command pastors to maintain their life with their handy-work, but immediately after he declareth how far forth he exhorteth them to follow his example. Those men of Corinth did not deny him that which was due to him; − ⁴⁴⁸ but seeing that the false apostles did boast that they did their work freely, and get thereby praise among the people; Paul would not be behind them in this point, nor give them any occasion to accuse him falsely; as he himself affirmeth ( 1Co 9:15, and 2Co 11:10). Therefore, he warneth that there be no stumbling-block laid in the way of the weak, and that their faith be not overthrown. For to receive the weak, importeth as much as somewhat to bear with their rudeness and simplicity, as it is ( Rom 14:1). −

And to remember We read this sentence in no place word for word; but the Evangelists have other not much unlike this, out of which Paul might gather this. Again, we know that all the sayings of Christ were not written; and he repeateth that general doctrine of the contempt of money; whereof this is a true token, when a man is more bent to give than to take. Neither did Christ speak only politicly, − ⁴⁴⁹ as if those who are liberal are therefore blessed, because they bind other men unto them with their benefits, and it is a kind of bondage to owe anything; but he had respect unto an higher thing, because, he which giveth to the poor lendeth unto the Lord, ( Pro 19:17) that those be faithful and good stewards of God, who impart to their brethren some of that plenty which they have lent them; that men draw nearer unto God in nothing than in liberality. We do also read these titles of liberality in profane authors; and a good part of the world confess that these things are true, but they consent (as it is in the proverb) with ass’s ears. For the common life doth show how few be persuaded that nothing ought more to be wished, than that we bestow our goods to help our brethren. For which cause the disciples of Christ must more studiously think upon this felicity, that abstaining so much as in them lieth, from that which is another man’s, they accustom themselves to give. And yet they must not do this with an haughty heart, as if it were a miserable thing for them to be in any man’s danger; − ⁴⁵⁰ either through ambition, that they may bind other men to them; but only that they may exercise themselves willingly in the duties of love, and by this means make known the grace of their adoption. −

Calvin: Act 20:36

36.And kneeling down The inward affection is indeed the chiefest thing in prayer; yet the external signs, as kneeling, uncovering of the head, lifting up of the hands, have a double use; the first is, that we exercise all our members to the glory and worship of God; secondly, that by this exercise our sluggishness may be awakened, as it were. There is also a third use in solemn and public prayer, because the children of God do by this means make profession of their godliness, and one of them doth provoke another unto the reverence of God. And, as the lifting up of the hands is a token of boldness − ⁴⁵¹ and of an earnest desire, so, to testify our humility, we fall down upon our knees. But he sealeth up and concludeth that sermon which he made before with prayer; because we can hope for no profit of our doctrine, save only from the blessing of God. Wherefore, if we be desirous to do any good by teaching, admonishing, and exhorting, let us always end after this sort; to wit, with prayer. −

Calvin: Act 20:37

37.Great weeping No marvel if all the godly did entirely love this holy man. for it had been a point of too gross unthankfulness to despise him whom the Lord had so beautified with so many excellent gifts. And the chief cause of their weeping was, as Luke noteth, because they should see him no more. For they did bewail their own condition, and the condition of all the whole church of Asia, not in vain, which they saw to be deprived of an inestimable treasure. And when the Spirit commendeth their tears by the mouth of Luke, as witnesses of sincere godliness, he condemneth the rashness of those who require at the hands of the faithful hard and cruel constancy. For that is false whereof they dream that those affections proceed only of corruption, which we have naturally from God. Wherefore, the perfection of the faithful consisteth not in this, that they put off all affections; but that they be moved therewith only for just causes, and that they may moderate the same.

Defender: Act 20:7

This is the first mention of the disciples meeting on the first day of the week, but this seems to have soon become a regular practice (1Co 16:2). For a considerable time, as long as he was welcome, Paul (presumably the others also) continued to meet and preach in the synagogues on the sabbath day. However, as Jewish opposition became more virulent, this soon became impracticable. The last reference to this practice of meeting each sabbath day with the Jews in the synagogue is in reference to Ephesus (Act 19:8). Paul was finally forced to move this synagogue next door to the school of Tyrannus (an odd name for a schoolmaster, unless it was a nickname given him by his students), where he preached every day. It seems likely that during the period while the Jews and Christians would meet each sabbath day, the Christians would then want to meet by themselves the next day for fellowship and study. However, this would normally have been a work day, so they would probably have had to wait until early evening to do so. This practice of meeting on the evening of the first day with the other disciples presumably continued after they could no longer worship in the synagogue. This would also explain why Paul was preaching at Troas until midnight and why Eutychus fell asleep (Act 20:9). The first day of the week then eventually became known as "the Lord's day" (Rev 1:10). By worshiping and resting on that day, the Christians were keeping the sabbath ("sabbath" means "rest," not "seventh" or "Saturday") and also honoring the Lord Jesus, who rose from the dead on the first day of the week. He is both Creator and Redeemer and now that He has completed both great works (Gen 2:1-3; Joh 19:30), it is appropriate that we remember both together this way."

Defender: Act 20:12

Only one other example of miraculous restoration to life through an apostle is cited, that of Tabitha through Peter (Act 9:41). This is the last such instance recorded in Scripture before the second coming of Christ."

Defender: Act 20:21

Both repentance and faith were essential components of the message of Paul to non-Christians, whether Jews or Gentiles, and so should they be of our witness today. Repentance toward God and faith in Christ are like two sides of the same coin. They are distinct, yet neither true repentance nor true faith exists without the other."

Defender: Act 20:26

Paul is probably referring here to the principle in Eze 3:17-21."

Defender: Act 20:27

Jesus had commissioned the apostles to teach the disciples to "observe all things whatsoever I have commanded you" (Mat 28:20), and Paul endeavored to do just that in all the churches for which he felt responsible. It is important that each church, especially its leaders, seek to teach its members the whole Word of God, not to concentrate on a few favorite doctrines."

Defender: Act 20:28

The word "overseers" is the same as "bishops." Since these men were the "elders of the church" (Act 20:17), it follows that the offices of "elder" and "bishop" were the same in the early church. In the Greek, "elder" is presbuteros (from which we get our ecclesiastical term "presbyter"), and "bishop" is episkopos (from which "episcopal" is derived), meaning simply "overseer." The two terms are again equated in Tit 1:5, Tit 1:7. The word "pastor" is the same as "shepherd" (Greek poimen), and the elders (or bishops) have the duty of "feeding" the "flock" for which they are responsible (1Pe 5:1-5)."

Defender: Act 20:30

It is sad, indeed, that the ordained leaders of the church have all too often in church history been responsible for leading the flock astray after some "wind of doctrine" (Eph 4:14), instead of feeding the flock with the whole counsel of God."

Defender: Act 20:35

This particular statement is not recorded in any of the four gospels, though it is certainly consistent with the teachings and actions of Christ (Luk 14:12). Probably Paul had learned of this statement directly by way of his contacts with Peter or one of the other apostles. In any case, its inclusion in Scripture marks it as divine truth and authority."

TSK: Act 20:2

those : Act 20:6, Act 16:12, Act 17:1, Act 17:10

given : Act 20:7, Act 20:11, Act 2:40, Act 14:22, Act 15:41; Col 1:28; 1Th 2:3, 1Th 2:11, 1Th 4:1, cir, am 4064, ad 60

Greece : That is Greece properly so called, bounded on the west by Epirus, on the east by the Aegean sea, on the north by Macedonia, and on the south by the Peloponnesus. In its largest acceptation it also comprehended all Macedonia, Thessaly, Epirus, Peloponnesus, and the near by islands. Zec 9:13

TSK: Act 20:3

the Jews : Act 20:19, Act 9:23, Act 9:24, Act 23:12-15, Act 25:3; Ezr 8:31; Pro 1:11; Jer 5:26; 2Co 7:5; 2Co 11:26

sail : Act 18:18, Act 21:3; Gal 1:21

he purposed : Act 19:21; 2Co 1:15

TSK: Act 20:4

Sopater : Rom 16:21, Sosipater

Berea : Act 17:10-12

Aristarchus : Act 19:29, Act 27:2; Col 4:10; Phm 1:24

Gaius : Rom 16:23; 3Jo 1:1

Derbe : Act 14:6, Act 14:20; 2Co 8:23, 2Co 8:24

Timotheus : Act 16:1; 2Co 1:1, 2Co 1:19; Phi 2:19; 1Ti 1:1; 2Ti 1:2

Tychicus : Eph 6:21; Col 4:7; 2Ti 4:12; Tit 3:12

Trophimus : Act 21:29; 2Ti 4:20

TSK: Act 20:5

Troas : Troas was a maritime city and country of Phrygia, in Asia Minor, anciently called Dardania, lying on the Hellespont, west of Mysia Act 16:8, Act 16:11; 2Co 2:12; 2Ti 4:13

TSK: Act 20:6

Philippi : Act 16:12; Phi 1:1; 1Th 2:2

the days : Act 12:3; Exo 12:14, Exo 12:15, Exo 12:18-20, Exo 13:6, Exo 13:7, Exo 23:15, Exo 34:18; 1Co 5:7, 1Co 5:8

came : 2Ti 4:13

seven : Act 21:4, Act 21:8, Act 28:14

TSK: Act 20:7

the first : Joh 20:1, Joh 20:19, Joh 20:26; 1Co 16:2; Rev 1:10

the disciples : 1Co 11:17-21, 1Co 11:33, 1Co 11:34

to break : Act 20:11, Act 2:42, Act 2:46; Luk 22:19, Luk 24:35; 1Co 10:16, 1Co 11:20-34

and continued : Act 20:9, Act 20:11, Act 20:31, Act 28:23; Neh 8:3, Neh 9:3; 1Co 15:10; 2Ti 4:2

TSK: Act 20:8

in : Act 1:13; Luk 22:12

TSK: Act 20:9

being : Jon 1:5, Jon 1:6; Mat 26:40,Mat 26:41; Mar 13:36

the third : 1Ki 17:19

and was : Act 14:19; Mar 9:26

TSK: Act 20:10

and fell : 1Ki 17:21, 1Ki 17:22; 2Ki 4:34, 2Ki 4:35

Trouble : Mat 9:24; Mar 5:39; Luk 7:13; Joh 11:11, Joh 11:40

TSK: Act 20:11

and had : Act 20:7

even : Act 20:7, Act 20:9

TSK: Act 20:12

they : Act 20:10

were : Isa 40:1; 2Co 1:4; Eph 6:22; 1Th 3:2, 1Th 4:18, 1Th 5:11, 1Th 5:14; 2Th 2:16

TSK: Act 20:13

minding : Mar 1:35, Mar 6:31-33, Mar 6:46

TSK: Act 20:15

Miletus : Act 20:17; 2Ti 4:20, Miletum

TSK: Act 20:16

had : Act 20:13, Act 18:21, Act 19:21, Act 21:4, Act 12:13, Act 24:17; Rom 15:24-28

the day : Act 2:1; Exo 34:22; 1Co 16:8

TSK: Act 20:17

the elders : Act 20:28, Act 11:30, Act 14:23, Act 15:4, Act 15:6, Act 15:23, Act 16:4; 1Ti 5:17; Tit 1:5; Jam 5:14; 1Pe 5:1; 2Jo 1:1; 3Jo 1:1

TSK: Act 20:18

from : Act 18:19, Act 19:1, Act 19:10

after : 2Co 1:12, 2Co 6:3-11; 1Th 1:5, 1Th 1:6, 1Th 2:1-10; 2Th 3:7-9; 2Ti 3:10

TSK: Act 20:19

Serving : Act 27:23; Joh 12:26; Rom 1:1, Rom 1:9, Rom 12:11; Gal 1:10; Eph 6:7; Col 3:24; 1Th 1:9; 2Pe 1:1; Rev 7:15

with all : 1Co 15:9, 1Co 15:10; 2Co 3:5, 2Co 7:5, 2Co 12:7-10; Gal 4:13, Gal 4:14

many : Act 20:31; Psa 119:136; Jer 9:1, Jer 13:17; Luk 19:41; 2Co 2:4; Phi 3:18; 2Ti 1:4

temptations : 1Co 4:9-13; 2Co 4:7-11, 2Co 11:23-30; Jam 1:2; 1Pe 1:6

by the : Act 20:3, Act 9:23-25, Act 13:50,Act 13:51, Act 14:5, Act 14:6, Act 14:19, Act 14:20, Act 17:5, Act 17:13; 2Co 11:26

TSK: Act 20:20

I kept : Act 20:27, Act 20:31, Act 5:2; Deu 4:5; Psa 40:9, Psa 40:10; Eze 33:7-9; 1Co 15:3; Col 1:28

profitable : 1Co 12:7, 1Co 14:6; Phi 3:1; 2Ti 3:16, 2Ti 3:17

and have : Act 20:31, Act 2:46, Act 5:42; Mar 4:34; 2Ti 4:2

TSK: Act 20:21

Testifying : Act 20:24, Act 2:40, Act 8:25, Act 18:5, Act 28:23; 1Jo 5:11-13

to the Jews : Act 18:4, Act 19:17; Rom 1:14; 1Co 1:22

repentance : Act 2:38, Act 3:19, Act 11:18, Act 17:30, Act 26:20; Eze 18:30-32; Mat 3:2, Mat 4:17, Mat 21:31, Mat 21:32; Mar 1:15, Mar 6:12; Luk 13:3, Luk 13:5, Luk 15:7, Luk 15:10, Luk 24:47; Rom 2:4; 2Co 7:10; 2Ti 2:25, 2Ti 2:26

faith : Act 10:43, Act 13:38, Act 13:39, Act 16:31; Joh 3:15-18, Joh 3:36, Joh 20:31; Rom 1:16, Rom 3:22-26, Rom 4:24; Rom 5:1, Rom 10:9; Gal 2:16, Gal 2:20, Gal 3:22; 1Jo 5:1, 1Jo 5:5, 1Jo 5:11-13

TSK: Act 20:22

I go : Act 19:21, Act 21:11-14; Luk 9:51, Luk 12:50; 2Co 5:14

not : Luk 18:31-33; Joh 13:1, Joh 18:4; Jam 4:14; 2Pe 1:14

TSK: Act 20:23

the Holy Ghost : Act 9:16, Act 14:22, Act 21:4, Act 21:11; Joh 16:33; 1Th 3:3; 2Ti 2:12

abide me : or, wait for me

TSK: Act 20:24

none : Act 21:13; Rom 8:35-39; 1Co 15:58; 2Co 4:1, 2Co 4:8, 2Co 4:9, 2Co 4:16-18, 2Co 6:4-10, 2Co 7:4, 2Co 12:10; Eph 3:13; 1Th 2:2, 1Th 3:3; 2Ti 1:12, 2Ti 3:11, 2Ti 4:17; Heb 10:34, Heb 12:1-3

neither : 2Co 5:8; Phi 1:20-23, Phi 2:17; Col 1:24; 1Jo 3:16; Rev 12:11

I might : Joh 17:4; 1Co 9:24-27; Phi 3:13-15; 2Ti 4:6-8

and the : Act 1:17, Act 9:15, Act 22:21, Act 26:17, Act 26:18; 1Co 9:17, 1Co 9:18; 2Co 4:1; Gal 1:1; Tit 1:3

to testify : Act 20:21; Joh 15:27; Heb 2:3, Heb 2:4

the gospel : Act 14:3; Luk 2:10,Luk 2:11; Rom 3:24-26, Rom 4:4, Rom 5:20,Rom 5:21, Rom 11:6; Eph 1:6, Eph 2:4-10; Tit 2:11, Tit 3:4-7; 1Pe 5:12

TSK: Act 20:25

I know : Act 20:38; Rom 15:23

preaching : Act 8:12, Act 28:31; Mat 4:17, Mat 4:23, Mat 10:7, Mat 13:19, Mat 13:52; Luk 9:60, Luk 16:16

see : Gal 1:22; Col 2:1

TSK: Act 20:26

I take : Job 16:19; Joh 12:17, Joh 19:35; Rom 10:2; 2Co 1:23, 2Co 8:3; 1Th 2:10-12

that : Act 18:6; 2Sa 3:28; Eze 3:18-21, Eze 33:2-9; 2Co 7:2; 1Ti 5:22

TSK: Act 20:27

I have : Act 20:20,Act 20:35, Act 26:22, Act 26:23; 2Co 4:2; Gal 1:7-10, Gal 4:16; 1Th 2:4

all : Act 2:23; Psa 32:11; Isa 46:10,Isa 46:11; Jer 23:22; Mat 28:20; Luk 7:30; Joh 15:15; 1Co 11:23; Eph 1:11

TSK: Act 20:28

Take : 2Ch 19:6, 2Ch 19:7; Mar 13:9; Luk 21:34; 1Co 9:26, 1Co 9:27; Col 4:17; 1Ti 4:16; Heb 12:15

all : Act 20:29; Son 1:7, Son 1:8; Isa 40:11, Isa 63:11; Jer 13:17, Jer 13:20, Jer 31:10; Eze 34:31; Mic 7:14; Luk 12:32; 1Pe 5:2, 1Pe 5:3

over : Act 13:2, Act 14:23; 1Co 12:8-11, 1Co 12:28-31; 1Ti 4:14

overseers : Phi 1:1; 1Ti 3:2, 1Ti 5:17; Tit 1:7; Heb 13:17; 1Pe 2:25, Greek

to feed : Psa 78:70-72; Pro 10:21; Isa 40:11; Jer 3:15; Eze 34:3; Mic 5:4, Mic 7:14; Zec 11:4; Mat 2:6 *Gr: Joh 21:15-17; 1Pe 5:2, 1Pe 5:3

the church : 1Co 1:2, 1Co 10:32, 1Co 11:22, 1Co 15:9; Gal 1:13; 1Ti 3:5, 1Ti 3:15, 1Ti 3:16

which he : Psa 74:2; Isa 53:10-12; Eph 1:7, Eph 1:14; Col 1:14; Heb 9:12-14; 1Pe 1:18, 1Pe 1:19, 1Pe 2:9; Rev 5:9

TSK: Act 20:29

wolves : Zep 3:3; Mat 7:15, Mat 10:16; Luk 10:3; Joh 10:12; 2Pe 2:1

not : Jer 13:20, Jer 23:1; Eze 34:2, Eze 34:3; Zec 11:17

TSK: Act 20:30

of your : Mat 26:21-25; 1Ti 1:19, 1Ti 1:20; 2Ti 2:17, 2Ti 2:18, 2Ti 4:3, 2Ti 4:4; 2Pe 2:1-3; 1Jo 2:19; 2Jo 1:7; Jud 1:4-16; Rev 2:6

speaking : Pro 19:1, Pro 23:33; Isa 59:3; 1Ti 5:13, 1Ti 6:5; 2Pe 2:18; Jud 1:15, Jud 1:16

to draw : Act 5:36, Act 5:37, Act 21:38; Mat 23:15; 1Co 1:12-15; Gal 6:12, Gal 6:13

TSK: Act 20:31

watch : Mat 13:25; Mar 13:34-37; Luk 21:36; 2Ti 4:5; Heb 13:17; Rev 16:15

by : Act 19:8, Act 19:10

warn : Eze 3:17-20; Mat 3:7; 1Co 4:14; Col 1:28; 1Th 5:14

night : Act 20:7, Act 20:11; 1Th 2:9, 1Th 2:10; 2Th 3:8

with : Act 20:19

TSK: Act 20:32

I commend : Act 14:23, Act 14:26, Act 15:40; Gen 50:24; Jer 49:11; Jud 1:24, Jud 1:25

and to the : Act 20:24; Heb 13:9

to build : Act 9:31; Joh 15:3, Joh 17:17; 1Co 3:9, 1Co 3:10; Eph 2:20-22, Eph 4:12, Eph 4:16; Col 2:7; Jud 1:20

and to give : Act 26:18; Jer 3:19; Eph 1:18; Col 1:12, Col 3:24; Heb 9:15; 1Pe 1:4, 1Pe 1:5

which are : 1Co 1:2, 1Co 6:11; Heb 2:11, Heb 10:14; Jud 1:1

TSK: Act 20:33

Num 16:15; 1Sa 12:3-5; 1Co 9:12, 1Co 9:15, 1Co 9:18; 2Co 7:2, 2Co 11:9, 2Co 12:14, 2Co 12:17; 1Pe 5:2

TSK: Act 20:34

that these : Act 18:3; 1Co 4:12; 1Th 2:9; 2Th 3:8, 2Th 3:9

TSK: Act 20:35

showed : Act 20:20,Act 20:27

how that : Isa 35:3; Rom 15:1; 1Co 9:12; 2Co 11:9, 2Co 11:12, 2Co 12:13; Eph 4:28; 1Th 4:11; 1Th 5:14; Heb 12:12, Heb 12:13, Heb 13:3

It is : Psa 41:1-3, Psa 112:5-9; Pro 19:17; Isa 32:8, Isa 58:7-12; Mat 10:8, Mat 25:34-40; Luk 14:12-14; 2Co 8:9, 2Co 9:6-12; Phi 4:17-20; Heb 13:16

TSK: Act 20:36

he kneeled : Act 7:60, Act 21:5; 2Ch 6:13; Dan 6:10; Luk 22:41; Eph 3:14; Phi 4:6

TSK: Act 20:37

wept : 1Sa 20:41; 2Sa 15:30; 2Ki 20:3; Ezr 10:1; Job 2:12; Psa 126:5; 2Ti 1:4; Rev 7:17, Rev 21:4

fell : Gen 45:14, Gen 46:29

kissed : Rom 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26

TSK: Act 20:38

that : Act 20:25

and : Act 15:3, Act 21:5, Act 21:16; 1Co 16:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 20:2

Over those parts - The parts of country in and near Macedonia. He probably went to Macedonia by Troas, where he expected to find Titus 2Co 2:12; but, not finding him there, he went by himself to Philippi, Thessalonica, etc., and then returned to Greece proper.

Into Greece - Into Greece proper, of which Athens was the capital. While in Macedonia he had great anxiety and trouble, but was at length comforted by the coming of Titus, who brought him intelligence of the liberal disposition of the churches of Greece in regard to the collection for the poor saints at Jerusalem, 2Co 7:5-7. It is probable that the Second Epistle to the Corinthians was written during this time in Macedonia, and sent to them by Titus.

Barnes: Act 20:3

And there abode - Why he remained here is unknown. It is probable that while in Greece he wrote the Epistle to the Romans. Compare Rom 15:25-27.

And when the Jews laid wait for him - There was a design formed against him by the Jews, which they sought to execute. Why they formed this purpose the historian has not informed us.

As he was about to sail - It would seem from this, that the design of the Jews was to attack the ship in which he was about to sail, or to arrest him on shipboard. This fact determined him to take a much more circuitous route by land, so that the churches of Macedonia were favored with another visit from him.

Into Syria - On his way to Jerusalem.

He purposed ... - He resolved to avoid the snare which they had laid for him, and to return by the same way in which he had come into Greece.

Barnes: Act 20:4

And there accompanied him - It was usual for some of the disciples to attend the apostles in their journeys.

Into Asia - It is not meant that they attended him from Greece through Macedonia, but that they went with him to Asia, having gone before him, and joined him at Troas.

Sopater of Berea - Perhaps the same person who, in Rom 16:21, is called Sosipater, and who is there said to have been a kinsman of Paul.

Aristarchus - Act 19:29.

Gaius of Derbe - See the notes on Act 19:29.

Tychicus - This man was high in the confidence and affection of Paul. In Eph 6:21-22 he styles him "a beloved brother, and faithful minister in the Lord."

And Trophimus - Trophimus was from Ephesus, Act 20:29. When Paul wrote his Second Epistle to Timothy he was at Miletum, sick, 2Ti 4:20.

Barnes: Act 20:5

These going before - Going before Paul and Luke. Dr. Doddridge supposes that only Tychicus and Trophimus went before the others. Perhaps the Greek most naturally demands this interpretation.

Tarried for us - The word "us,"here, shows that Luke had again joined Paul as his companion. In Act 16:12 it appears that Luke was in Philippi, in the house of Lydia. Why he remained there, or why he did not attend Paul in his journey to Athens, Corinth, Ephesus, etc., is not known. It is evident, however, that he here joined him again.

At Troas - See the notes on Act 16:8.

Barnes: Act 20:6

After the days of unleavened bread - After the seven days of the Passover, during which they ate only unleavened bread. See Exo. 12.

In five days - They crossed the Aegean Sea. Paul, when he crossed it on a former occasion, did it in two days Act 16:11-12; but the navigation of the sea is uncertain, and they were now probably hindered by contrary winds.

Barnes: Act 20:7

And upon the first day of the week - Showing thus that this day was then observed by Christians as holy time. Compare 1Co 16:2; Rev 1:10.

To break bread - Evidently to celebrate the Lord’ s Supper. Compare Act 2:46. So the Syriac understands it, by translating it, "to break the eucharist"; that is, the eucharistic bread. It is probable that the apostles and early Christians celebrated the Lord’ s Supper on every Lord’ s day.

And continued his speech until midnight - The discourse of Paul continued until the breaking of day, Act 20:11. But it was interrupted about midnight by the accident that occurred to Eutychus. The fact that Paul was about to leave them on the next day, probably to see them no more, was the principal reason why his discourse was so long continued. We are not to suppose, however, that it was one continued or set discourse. No small part of the time might have been passed in hearing and answering questions, though Paul was the chief speaker. The case proves that such seasons of extraordinary devotion may, in special circumstances, be proper. Occasions may arise where it will be proper for Christians to spend a much longer time than usual in public worship. It is evident, however, that such seasons do not often occur.

Barnes: Act 20:8

And there were many lights - Why this circumstance is mentioned is not apparent. It, however, meets one of the slanders of the early enemies of Christianity, that the Christians in their assemblies were accustomed to extinguish all the lights, and to commit every kind of abomination. Perhaps the mention of many lights here is designed to intimate that it was a place of public worship, as not only the Jews, but the Gentiles were accustomed to have many lights burning in such places.

In the upper chamber - See the notes on Act 1:13.

Barnes: Act 20:9

And there sat in a window - The window was left open, probably to avoid the malice of their enemies, who might be disposed otherwise to charge them with holding their assemblies in darkness for purposes of iniquity. The window was probably a mere opening in the wall to let in light, as glass was not common at that time. As the shutters of the window were not closed, there was nothing to prevent Eutychus from falling down.

The third loft - The third story.

And was taken up dead - Some have supposed that he was merely stunned with the fall, and that he was still alive. But the obvious meaning is, that he was actually killed by the fall, and was miraculously restored to life. This is an instance of sleeping in public worship that has some apology. The late hour of the night, and the length of the services, were the excuse. But, though the thing is often done now, yet how seldom is a sleeper in a church furnished with an excuse for it. No practice is more shameful, disrespectful, and abominable than that so common of sleeping in the house of God.

Barnes: Act 20:10

And fell on him ... - Probably stretching himself on him as Elisha did on the Shunammite’ s son, 2Ki 4:33-35. It was an act of tenderness and compassion, evincing a strong desire to restore him to life.

Trouble not yourselves - They would doubtless be thrown into great consternation by such an event. Paul therefore endeavoured to compose their minds by the assurance that he would live.

For his life is in him - He is restored to life. This has all the appearance of having been a miracle. Life was restored to him as Paul spoke.

Barnes: Act 20:11

Come up again - To the upper room, Act 20:8.

And had broken bread, and eaten - Had taken refreshment. As this is spoken of Paul only, it is evidently distinguished from the celebration of the Lord’ s Supper.

Barnes: Act 20:12

Not a little comforted - By the fact that he was alive; perhaps also strengthened by the evidence that a miracle had been performed.

Barnes: Act 20:13

Sailed unto Assos - There were several cities of this name. One was in Lycia; one in the territory of Eolis; one in Mysia; one in Lydia; and another in Epirus. The latter is the one intended here. It was between Troas and Mitylene. The distance to it from Troas by land was about 20 miles, while the voyage round Cape Lecture was nearly twice as far, and accordingly Paul chose to go to it on foot.

Minding himself - Choosing or preferring to go on foot. Most of his journeys were probably performed in this way.

Barnes: Act 20:14

Came to Mitylene - This was the capital of the island of Lesbos. It was distinguished by the beauty of its situation, and the splendor and magnificence of its edifices. The island on which it stood, Lesbos, was one of the largest in the Aegean Sea, and the seventh in the Mediterranean. It is a few miles distant from the coast of Aeolia, and is about 168 miles in circumference. The name of the city now is Castro.

Barnes: Act 20:15

Over against Chios - Opposite to. Into the neighborhood of; or near to it. Chios, called also Coos, is an island in the Archipelago, between Lesbos and Samos. It is on the coast of Asia Minor, and is now called Scio. It will long be remembered as the seat of a dreadful massacre of almost all its inhabitants by the Turks in 1823.

At Samos - This was also an island of the Archipelago, lying off the coast of Lydia, from which it is separated by a narrow strait. These islands were celebrated among the ancients for their extraordinary wines.

Trogyllium - This was the name of a town and promontory of Ionia in Asia Minor, between Ephesus and the mouth of the river Meander, opposite to Samos. The promontory is a spur of Mount Mycale.

Miletus - Called also Mileturn. It was a city and seaport, and the ancient capital of Ionia. It was originally composed of a colony of Cretans. It became extremely powerful, and sent out colonies to a great number of cities on the Euxine Sea. It was distinguished for a magnificent temple dedicated to Apollo. It is now called by the Turks Melas. It was the birthplace of Thales, one of the seven wise men of Greece. It was about 40 or 50 miles from Ephesus.

Barnes: Act 20:16

To sail by Ephesus - The word "by"in our translation is ambiguous. We say to go by a place, meaning either to take it in our way and to go to it, or to go past it. Here it means the latter. He intended to sail past Ephesus without going to it.

For he hasted ... - Had he gone to Ephesus, he would probably have been so delayed in his journey that he could not reach Jerusalem at the time of Pentecost.

The day of Pentecost - See the notes on Act 2:1.

Barnes: Act 20:17

He sent to Ephesus - Perhaps a distance of twenty or thirty miles.

The elders of the church - Who had been appointed while he was there to take charge of the church. See the notes on Act 15:2.

Barnes: Act 20:18

And when they were come to him - The discourse which follows is one of the most tender, affectionate, and eloquent which is anywhere to be found. It is strikingly descriptive of the apostle’ s manner of life while with them; evinces his deep concern for their welfare; is full of tender and kind admonition; expresses the firm purpose of his soul to live to the glory of God, and his expectation to be persecuted still; and is a most affectionate and solemn farewell. No man can read it without being convinced that it came from a heart full of love and kindness; and that it evinces a great and noble purpose to be entirely employed in one great aim and object - the promotion of the glory of God, in the face of danger and of death.

Ye know - From your own observation. He had been with them three years, and could make this solemn appeal to themselves that he had led a faithful and devoted life. How happy is it when a minister can thus appeal to those with whom he has labored in proof of his own sincerity and fidelity! How comforting to himself, and how full of demonstration to a surrounding world, of the truth and power of the gospel which is preached! We may further remark that this appeal furnishes strong proof of the purity and holiness of Paul’ s life. The elders at Ephesus must have had abundant opportunity to know him. They had seen him, and heard him publicly, and in their private dwellings. A man does not make such an appeal unless he has a consciousness of integrity, nor unless there is conclusive proof of his integrity. It is strong evidence of the holiness of the character of the apostles, and proof that they were not impostors, that they could thus appeal with the utmost assurance to those who had every opportunity of knowing them.

From the first day - He was with them three years, Act 20:31.

Into Asia - Asia Minor. They would probably know not only how he had demeaned himself while with them, but also how he had conducted in other places near them.

After what manner I have been with you - How I have lived and acted. What has been my manner of life. What had been his mode of life he specifies in the following verses.

At all seasons - At all times.

Barnes: Act 20:19

Serving the Lord - In the discharge of the appropriate duties of his apostolic office, and in private life. To discharge aright our duties in any vocation is serving the Lord. Religion is often represented in the Bible as a service rendered to the Lord.

With all humility - Without arrogance, pride, or a spirit of dictation; without a desire to "lord it over God’ s heritage"; without being elated with the authority of the apostolic office, the variety of the miracles which he was enabled to perform, or the success which attended his labors. What an admirable model for all who are in the ministry; for all who are endowed with talents and learning; for all who meet with remarkable success in their work! The proper effect of such success, and of such talent, will be to produce true humility. The greatest endowments are usually connected with the most simple and childlike humility.

And with many tears - Paul not infrequently gives evidence of the tenderness of his heart, of his regard for the souls of people, and of his deep solicitude for the salvation of sinners, Act 20:31; Phi 3:18; 2Co 2:4. The particular thing, however, here specified as producing weeping was the opposition of the Jews. But it cannot be supposed that those tears were shed from an apprehension of personal danger. It was rather because the opposition of the Jews impeded his work, and retarded his progress in winning souls to Christ. A minister of the gospel will:

(1) Feel, and deeply feel for the salvation of his people. He will weep over their condition when he sees theta going astray, and in danger of perishing. He will,

(2) Be specially affected with opposition, because it will retard his work, and prevent the progress and the triumph of the gospel. It is not because it is a personal concern, but because it is the cause of his Master.

And temptations - Trials arising from their opposition. We use the word "temptation"in a more limited sense, to denote inducements offered to one to lead him into sin. The word in the Scriptures most commonly denotes "trials"of any kind.

Which befell me - Which happened to me; which I encountered.

By the lying in wait ... - By their snares and plots against my life. Compare Act 20:3. Those snares and plans were designed to blast his reputation and to destroy his usefulness.

Barnes: Act 20:20

I kept back nothing ... - No doctrine, no admonition, no labor. Whatever he judged would promote their salvation, he faithfully and fearlessly delivered. A minister of the gospel must be the judge of what will be profitable to the people of his charge. His aim should be to promote their real welfare to preach what will be profitable. His object will not be to please their fancy, to gratify their taste, to flatter their pride, or to promote his own popularity. "All Scripture is profitable"2Ti 3:16; and it will be his aim to declare that only which will tend to promote their real welfare. Even if it be unpalatable; if it be the language of reproof and admonition; if it be doctrine to which the heart is by nature opposed; if it run counter to the native prejudices and passions of people; yet, by the grace of God, it should be, and will be delivered. No doctrine that will be profitable should be kept back; no labor that may promote the welfare of the flock should be withheld.

But have showed you - Have announced or declared to you. The word here used ἀναγγεῖλαι anangeilai is most commonly applied to "preaching in public assemblies, or in a public manner."

Have taught you publicly - In the public assembly; by public preaching.

And from house to house - Though Paul preached in public, and though his time was much occupied in manual labor for his own support Act 20:34, yet he did not esteem his public preaching to be all that was required of him, nor his daily occupation to be an excuse for not visiting from house to house. We may observe here:

(1) That Paul’ s example is a warrant and an implied injunction for family visitation by a pastor. If proper in Ephesus, it is proper still. If practicable in that city, it is in other cities. If it was useful there, it will be elsewhere. If it furnished to him consolation in the retrospect when he came to look over his ministry, and if it was one of the things which enabled him to say, "I am pure from the blood of all men,"it will be so in other cases.

\caps1 (2) t\caps0 he design for which ministers should visit should be a religious design. Paul did not visit for mere ceremony; for idle gossip, or chit-chat; or to converse on the news or politics of the day. His aim was to show the way of salvation, and to teach in private what he taught in public.

\caps1 (3) h\caps0 ow much of this is to be done is, of course, to be left to the discretion of every minister. Paul, in private visiting, did not neglect public instruction. The latter he evidently considered to be his main or chief business. His high views of preaching are evinced in his life, and in his letters to Timothy and Titus. Yet, while public preaching is the main, the prime, the leading business of a minister, and while his first efforts should be directed to preparation for that, he may and should find time to enforce his public instructions by going from house to house; and often he will find that his most immediate and apparent success will result from such family instructions.

\caps1 (4) i\caps0 f it is his duty to visit, it is the duty of is people to receive him as becomes an ambassador of Christ. They should be willing to listen to his instructions; to treat him with kindness, and to aid his endeavours in bringing a family under the influence of religion.

Barnes: Act 20:21

Testifying - Bearing witness to the necessity of repentance toward God. Or teaching them the nature of repentance, and exhorting them to repent and believe. Perhaps the word "testifying"includes both ideas of giving evidence, and of urging with great earnestness and affection that repentance and faith were necessary. See 1Ti 5:21; 2Ti 2:14; where the word used here, and here translated "testify,"is there translated correctly, "charge,"in the sense of "strongly urging, or entreating with great earnestness."

And also to the Greeks - To all who were not Jews. "The Greeks"properly denoted "those who lived in Greece, and who spoke the Greek language."But the phrase, "Jews and Greeks,"among the Hebrews, denoted "the whole human race."He urged the necessity of repentance and faith in all. Religion makes no distinction, but regards all as sinners, and as needing salvation by the blood of the Redeemer.

Repentance toward God - See the notes on Mat 3:2. Repentance is to be exercised "toward God,"because:

(1)    Sin has been committed against him, and it is proper that we express our sorrow to the Being whom we have offended; and,

(2)    Because only God can pardon. Sincere repentance exists only where there is a willingness to make acknowledgment to the very Being whom we have offended or injured.

And faith - See the notes on Mar 16:16.

Toward - εἰς eis . In regard to; in; confidence in the work and merits of the Lord Jesus. This is required, because there is no other one who can save from sin. See the notes on Act 4:12.

Barnes: Act 20:22

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

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

(1)    Of what particular kind they would be; nor,

(2)    Their issue, whether it would be life or death.

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

Barnes: Act 20:23

Save that - Except that. This was all that he knew, that bonds and afflictions were to be his portion.

The Holy Ghost witnesseth - Either by direct revelation to him, or by the predictions of inspired men whom Paul might meet. An instance of the latter mode occurs in Act 21:11. It is probable that the meaning here is that the Holy Spirit had deeply impressed the mind of Paul by his direct influences, and by his experience in every city, that bonds and trials were to be his portion. Such had been his experience in every city where he had preached the gospel by the direction of the Holy Spirit, that he regarded it as his certain portion that he was thus to be afflicted.

In every city - In almost every city where Paul had been, he had been subjected to these trials. He had been persecuted, stoned, and scourged. So uniform was this, so constant had been his experience in this way, that he regarded it as his certain portion to be thus afflicted, and he approached Jerusalem, and every other city, with a confident expectation that such trials awaited him there.

Saying - In his experience, by direct revelation, and by the mouth of prophets, Act 21:11. When Paul was called to the apostleship it was predicted that he would suffer much, Act 9:16.

Bonds - Chains. That I would be bound, as prisoners are who are confined.

Abide me - See the margin. They remain or wait for me; that is, I must expect to suffer them.

Barnes: Act 20:24

Move me - Alarm me, or deter me from my purpose. Greek: "I make an account of none of them."I do not regard them as of any moment, or as worth consideration in the great purpose to which I have devoted my life.

Neither count I my life - I do not consider my life as so valuable as to be retained by turning away from bonds and persecutions. I am certain of bonds and afflictions; I am willing also, if it be necessary, to lay down my life in the prosecution of the same purpose.

Dear unto myself - So precious or valuable as to be retained at the sacrifice of duty. I am willing to sacrifice it if it be necessary. This was the spirit of the Saviour, and of all the early Christians. Duty is of more importance than life; and when either duty or life is to be sacrificed, life is to be cheerfully surrendered.

So that - This is my main object, to finish my course with joy. It is implied here:

(1) That this was the great purpose which Paul had in view.

\caps1 (2) t\caps0 hat if he should even lay down his life in this cause, it would be a finishing his course with joy. In the faithful discharge of duty, he had nothing to fear. Life would be ended with peace whenever God should require him to finish his course.

Finish my course - Close my career as an apostle and a Christian. Life is thus represented as a course, or race that is to be run, 2Ti 4:7; Heb 12:1; 1Co 9:24; Act 13:25.

With joy - With the approbation of conscience and of God, with peace in the recollection of the past. Man should strive so to live that he will have nothing to regret when he lies on a bed of death. It is a glorious privilege to finish life with joy. It is most sad when the last hours are embittered with the reflection that life has been wasted. The only way in which life may be finished with joy is by meeting faithfully every duty, and encountering, as Paul did, every trial, with a constant desire to glorify God.

And the ministry - That I may fully discharge the duty of the apostolic office, the preaching of the gospel. In 2Ti 4:5, he charges Timothy to make full proof of his ministry. He here shows that this was the ruling principle of his own life.

Which I have received of the Lord Jesus - Which the Lord Jesus has committed to me, Act 9:15-17. Paul regarded his ministry as an office entrusted to him by the Lord Jesus himself. On this account he deemed it to be especially sacred, and of high authority, Gal 1:12. Every minister has been entrusted with an office by the Lord Jesus. He is not his own; and his great aim should be to discharge fully and entirely the duties of that office.

To testify the gospel - To bear witness to the good news of the favor of God. This is the great design of the ministry. It is to bear witness to a dying world of the good news that God is merciful, and that his favor may be made manifest to sinners. From this verse we may learn:

(1) That we all have a course to run, a duty to perform. Ministers have an allotted duty; and so have men in all ranks and professions.

\caps1 (2) w\caps0 e should not be deterred by danger, or the fear of death, from the discharge of that duty. We are safe only when we are doing the will of God. We are really in danger only when we neglect our duty, and make the great God our enemy.

\caps1 (3) w\caps0 e should so live as that the end of our course may be joy. It is, at best, a solemn thing to die; but death may be a scene of triumph and of joy.

\caps1 (4) i\caps0 t matters little when, or where, or how we die if we die in the discharge of our duty to God. He will order the circumstances of our departure, and He can sustain us in the last conflict. Happy is that life which is spent in doing the will of God, and peaceful that death which closes a life of toil and trial in the service of the Lord Jesus.

Barnes: Act 20:25

I know that ye all - Perhaps this means simply, "I have no expectation of seeing you again; I have every reason to suppose that this is my final interview with you."He expected to visit Ephesus no more. The journey to Jerusalem was dangerous. Trials and persecutions he knew awaited him. Besides, it is evident that he designed to turn his attention to other countries, and to visit Rome; and probably he had already formed the purpose of going into Spain. See Act 19:21; compare Rom 15:23-28. From all these considerations it is evident that he had no expectation of being again at Ephesus. It is probable, however, that he did again return to that city. See the notes on Act 28:31.

Among whom I have gone preaching - Among whom I have preached. The parting of a minister and people is among the most tender and affecting of the separations that occur on earth.

The kingdom of God - Making known the nature of the reign of God on earth by the Messiah. See the notes on Mat 3:2.

Barnes: Act 20:26

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

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

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

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

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

(1)    To save them, if possible; and,

(2)    If they are lost, that it should be by no neglect or fault of theirs.

Barnes: Act 20:27

For - This verse contains a reason for what had been said in the previous verse. It shows why Paul regarded himself as innocent if they should be lost.

I have not shunned - I have not kept back; I have not been deterred by fear, by the desire of popularity, by the fact that the doctrines of the gospel are unpalatable to people, from declaring them fully. The proper meaning of the word translated here, "I have not shunned" ὑπεστειλάμην hupesteilamēn , is "to disguise any important truth; to withdraw it from public view; to decline publishing it from fear, or an apprehension of the consequences."Paul means that he had not disguised any truth; he had not withdrawn or kept it from open view, by any apprehension of the effect which it might have on their minds. Truth may be disguised or kept back:

(1)    By avoiding the subject altogether from timidity, or from an apprehension of giving offence if it is openly proclaimed; or,

(2)    By giving it too little prominency, so that it shall be lost in the multitude of other truths; or,

(3)    By presenting it amidst a web of metaphysical speculations, and entangling it with other subjects; or,

(4)    By making use of other terms than the Bible does, for the purpose of involving it in a mist, so that it cannot be understood.

People may resort to this course:

(1)    Because the truth itself is unpalatable;

(2)    Because they may apprehend the loss of reputation or support;

(3)    Because they may not love the truth them selves, and choose to conceal its prominent and offensive points;

(4)    Because they may be afraid of the rich, the great, and the frivolous, and apprehend that they shall excite their indignation; and,

(5)    By a love of metaphysical philosophy, and a constant effort to bring everything to the test of their own reason. People often preach a philosophical explanation of a doctrine instead of the doctrine itself They deserve the credit of ingenuity, but not that of being open and bold proclaimers of the truth of God.

All the counsel - πᾶσαν τὴν βουλὴν pasan tēn boulēn . The word "counsel"( βουλὴ boulē ) denotes properly "consolation, deliberation,"and then "will or purpose,"Luk 23:51; Act 2:23. It means here the will or purpose of God, as revealed in regard to the salvation of people. Paul had made a full statement of that plan of the guilt of people, of the claims of the Law, of the need of a Saviour, of the provisions of mercy, and of the state of future rewards and punishments. Ministers ought to declare all that counsel, because God commands it; because it is needful for the salvation of people; and because the message is not theirs, but God’ s, and they have no right to change, to disguise, or to withhold it. And if it is the duty of ministers to declare that counsel, it is the duty of a people to listen to it with respect and candor, and with a desire to know the truth, and to be saved by it. Declaring the counsel of God will do no good unless it is received into honest and humble hearts, and with a disposition to know what God has revealed for salvation.

Barnes: Act 20:28

Take heed, therefore - Attend to; be on your guard against the dangers which beset you, and seek to discharge your duty with fidelity.

Unto yourselves - To your own piety, opinions, and mode of life. This is the first duty of a minister; for without this all his preaching will be vain. Compare Col 4:17; 1Ti 4:14. Ministers are beset with unique dangers and temptations, and against them they should be on their guard. In addition to the temptations which they have in common with other people, they are exposed to those special to their office - arising from flattery, and ambition, and despondency, and worldly-mindedness. And just in proportion to the importance of their office is the importance of the injunction of Paul, to take heed to themselves.

And to all the flock - The church; the charge entrusted to them. The church of Christ is often compared to a flock. See the John 10:1-20 notes; also Joh 21:15-17 notes. The word "flock"here refers particularly to the church, and not to the congregation in general, for it is represented to be what was purchased with the blood of the atonement. The command here is:

(1) To take heed to the church; that is, to instruct, teach, and guide it; to guard it from enemies Act 20:29, and to make it their special object to promote its welfare.

\caps1 (2) t\caps0 o take heed to all the flock the rich and the poor, the bond and the free, the old and the young. It is the duty of ministers to seek to promote the welfare of each individual of their charge not to pass by the poor because they are poor, and not to be afraid of the rich because they are rich. A shepherd regards the I interest of the tenderest of the fold as much as the strongest; and a faithful minister will seek to advance the interest of all. To do this he should know all his people; should be acquainted, as far as possible, with their unique needs, character, and dangers, and should devote himself to their welfare as his first and main employment.

Over the which the Holy Ghost - Though they had been appointed, doubtless, by the church, or by the apostles, yet it is here represented as having been done by the Holy Spirit. It was by him:

(1)    Because he had called and qualified them for their work; and,

(2)    Because they had been set apart in accordance with his direction and will.

Overseers - ἐπισκόπους episkopous . "Bishops."The word properly denotes those who are appointed "to oversee or inspect anything."This passage proves that the name "bishop"was applicable to elders; that in the time of the apostles, the name "bishop"and "presbyter,"or "elder,"was given to the same class of officers, and, of course, that there was no distinction between them. One term was originally used to denote "office,"the other term denotes "age,"and both words were applied to the same persons in the congregation. The same thing occurs in Tit 1:5-7, where those who in Tit 1:5 are called "elders,"are in Tit 1:7 called "bishops."See also 1Ti 3:1-10; Phi 1:1.

To feed - ποιμαίνειν poimainein . This word is properly applied to the care which a shepherd exercises over his flock. See the notes on Joh 21:15-16. It is applicable not only to the act of feeding a flock, but also to that of protecting, guiding, and guarding it. It here denotes not merely the "duty"of instructing the church, but also of "governing"it; of "securing"it from enemies Act 20:29, and of "directing"its affairs so as to promote its edification and peace.

The church of God - This is one of three passages in the New Testament in regard to which there has been a long controversy among critics, which is not yet determined. The controversy is, whether is this the correct and genuine reading. The other two passages are, 1Ti 3:16, and 1Jo 5:7. The mss. and versions here exhibit three readings: "the church of God" τοῦ Θεός tou Theos the church of the Lord τοῦ Κυρίου tou Kuriou ; and the church of the Lord and God Κυρίος καὶ Θεός Kurios kai Theos . The Latin Vulgate reads it "God."The Syriac, "the Lord."The Arabic, "the Lord God."The Ethiopic, "the Christian family of God."The reading which now occurs in our text is found in no ancient mss. except the Vatican Codex, and occurs nowhere among the writings of the fathers except in Athanasius, in regard to whom also there is a various reading.

It is retained, however, by Beza, Mill, and Whitby as the genuine reading. The most ancient mss., and the best, read "the church of the Lord,"and this probably was the genuine text. It has been adopted by Griesbach and Wetstein; and many important reasons may be given why it should be retained. See those reasons stated at length in Kuinoel "in loco"; see also Griesbach and Wetstein. It may be remarked, that a change from Lord to God might easily be made in the transcribing, for in ancient mss. the words are not written at length, but are abbreviated. Thus, the name Christ Χριστός Christos is written ChoS; the name God θεός theos is written ThoS; the name Lord κύριος kurios is written KOS; and a mistake, therefore, of a single letter would lead to the variations observable in the manuscripts. Compare in this place the note of Mill in his Greek Testament. The authority for the name "God"is so doubtful that it should not be used as a proof text on the divinity of Christ, and is not necessary, as there are so many undisputed passages on that subject.

Which he hath purchased - The word used here περιεποιήσατο periepoiēsato occurs but in one other place in the New Testament - 1Ti 3:13, "For they that have used the office of deacon well, purchase to themselves a good degree and great boldness in the faith."The word properly means "to acquire or gain anything; to make it ours."This may be done by a price, or by labor, etc. The noun ( περιποίησις peripoiēsis ) derived from this verb is used several times in the New Testament, and denotes "acquisition:"1Th 5:9, God hath appointed us "to obtain"(unto the obtaining or acquisition of) salvation"; 2Th 2:14, "Whereunto he called you by our gospel to the obtaining of the glory of our Lord Jesus Christ"; 1Pe 2:9; Tit 2:14; Eph 1:14. In this place it means that Christ had "acquired, gained, or procured,"the church for himself by paying his own life as the price. The church is often represented as having thus been bought with a price, 1Co 6:20; 1Co 7:23; 2Pe 2:1.

With his own blood - With the sacrifice of his own life; for blood is often put for life, and to shed the blood is equivalent to faking the life. See the notes on Rom 3:25. The doctrines taught here are:

(1) That the death of Christ was an atoning sacrifice; that he offered himself to purchase a people to his own service.

\caps1 (2) t\caps0 hat the church is, therefore, of special value a value to be estimated by the price paid for it. Compare 1Pe 1:18-19.

\caps1 (3) t\caps0 hat this fact should make the purity and salvation of the church an object of special solicitude with ministers of the gospel. They should be deeply affected in view of that blood which has been shed for the church; and they should guard and defend it as having been bought with the highest price in the universe. The chief consideration that will make ministers faithful and self-denying is, that the church has been bought with a price. If the Lord Jesus so loved it; if he gave himself for it, they should be willing to deny themselves; to watch, and toil, and pray, that the great object of his death the purity and the salvation of that church - may be obtained.

Barnes: Act 20:29

For I know this - By what he had seen in other places; by his knowledge of human nature, and of the dangers to which they were exposed; and by the guidance of inspiration.

After my departure - His presence had been the means of guarding the church, and preserving it from these dangers. Now that the founder and guide of the church was to be removed, they would be exposed to dissensions and dangers.

Grievous wolves - Heavy βαρεῖς bareis , strong, mighty, dangerous wolves - so strong that the feeble flock would not be able to resist them. The term "wolves"is used to denote "the enemies of the flock - false, and hypocritical, and dangerous teachers."Compare Mat 10:16.

Enter in among you - From abroad; doubtless referring particularly to the Jews, who might be expected to distract and divide them.

Not sparing the flock - Seeking to destroy the church. The Jews would regard it with special hostility, and would seek to destroy it in every way. Probably they would approach them with great professed friendship for them, and expressing a desire only to defend the laws of Moses.

Barnes: Act 20:30

Also of your own selves - From your own church; from those who profess to. be Christians.

Speaking perverse things - Crooked, perverted, distracting doctrines διεστραμμένα diestrammena . Compare the notes on Act 13:10. They would proclaim doctrines tending to distract and divide the church. The most dangerous enemies which the church has had have been nurtured in its own bosom, and have consisted of those who have perverted the true doctrines of the gospel. Among the Ephesians, as among the Corinthians 1Co 1:11-13, there might be parties formed; there might be people influenced by ambition, like Diotrephes 3Jo 1:9, or like Phygellus or Hermogenes 2Ti 1:15, or like Hymeneus and Alexander, 1Ti 1:20. Men under the influence of ambition, or from the love of power or popularity, form parties in the church, produce divisions and distractions, and greatly retard its internal prosperity, and mar its peace. The church of Christ would have little to fear from external enemies if it nurtured no foes in its own bosom; and all the power of persecutors is not so much to be dreaded as the plans, the parties, the strifes, the heart burnings, and the contentions which are produced by those who love and seek power, among the professed friends of Christ.

Barnes: Act 20:31

Therefore watch - Mat 24:42. In view of the dangers which beset yourselves Act 20:28, the danger from people not connected with the church Act 20:29, and the danger which will arise from the love of power among yourselves Act 20:30, be on your guard. Observe the approach of danger, and set yourselves against it.

Remember - Recall my counsels and admonitions in reference to these dangers.

By the space of three years - In Act 19:10, we are told that Paul spent two years in the school of Tyrannus. In Act 19:8, it is said that he was teaching in the synagogue at Ephesus three months. In addition to this, it is not improbable that he spent some months more in Ephesus in instructing the church in other places. Perhaps, however, by the phrase three years, he meant to use merely a round number, denoting about three years; or, in accordance with the Jewish custom, part of each of the three years one whole year, and a considerable portion of the two others. Compare the notes on Mat 12:40.

I ceased not - I continued to do it.

To warn - To admonish; to place before the mind νουθετῶν nouthetōn ; setting the danger and duty of each individual before him.

Everyone - He had thus set them an example of what he had enjoined, Act 20:28. He had admonished each individual, whatever was his rank or standing. It is well when a minister can refer to his own example as an illustration of what he meant by his precepts.

Night and day - Continually; by every opportunity.

With tears - Expressive of his deep feeling, and his deep interest in their welfare. See the notes on Act 20:19.

Barnes: Act 20:32

And now, brethren - About to leave them, probably to see them no more, he committed them to the faithful care and keeping of God Amidst all the dangers of the church, when human strength fails or is withdrawn, we may commit that church to the safe keeping and tender care of God.

I commend you - I commit you; I place you παρατίθεμαι paratithemai in his hands and under his protection. See the notes on Act 14:23.

And to the word of his grace - That is, to his gracious word; to his merciful promise. Paul refers, doubtless, to the gospel, including its promises of support, its consoling truths, and its directions to seek all needful help and comfort in God.

Which is able - Which has power. Τῷ δυναμένῳ Tō dunamenō . Which word, or gospel, has power to build you up, Heb 4:12, "For the Word of God is quick (living, life-giving, ζῶν zōn ), and powerful, and sharper than any two-edged sword, etc."Compare Isa 49:2; Jer 23:29, "Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?"It is implied here that the gospel is not a dead letter; that it has power to accomplish a great work; that it is adapted to the end in view, the conversion and sanctification of the soul. There is no danger in representing the gospel as mighty, and as suited by infinite wisdom to secure the renovation and salvation of man. Compare Rom 1:16; 1Co 1:18; 2Co 10:4.

To build you up - The word used here is properly applied to a house which is raised and completed by slow degrees, and by toil. It here means to establish, make firm, or permanent, and hence, to instruct, to establish in doctrine and in hope. The idea is, that the Word of God was able to confirm and establish them, amidst the dangers to which they would be exposed.

And to give you an inheritance - To make you heirs, or to make you joint partakers with the saints of the blessings in reserve for the children of God. Those blessings are often represented as an inheritance, or heirship, which God will confer on his adopted children, Mat 19:29; Mat 25:34; Mar 10:17; Heb 6:12; Rev 21:7; Eph 1:11; Eph 5:5; Col 1:12; Col 3:24; Rom 8:17; Gal 3:29.

Among all them which are sanctified - With all who are holy; with an the saints. See the notes on Joh 10:36. Those who shall be saved are made holy. They who receive a part in the inheritance beyond the grave will have it only among the sanctified and the pure. They must, therefore, be pure themselves, or they can have no part in the kingdom of Christ and of God.

Barnes: Act 20:33

I have coveted - I have not desired. I have not made it an object of my living among you to obtain your property. Thus, 2Co 12:14 he says, "I seek not yours, but you."Paul had power to demand support in the, ministry as the reward of his labor, 1Co 9:13-14. Yet he did not choose to exercise it, lest it should bring the charge of avarice against the ministry, 1Co 9:12, 1Co 9:15. He also had power in another respect. He had a vast influence over the people. The early Christians were disposed to commit their property to the disposal of the apostles. See Act 4:34-35, Act 4:37. The pagan had been accustomed to devote their property to the support of religion. Of this propensity, if the object of Paul had been to make money, he might have availed himself, and have become enriched. Deceivers often thus impose upon people for the purpose of amassing wealth; and one of the incidental but striking proofs of the truth of the Christian religion is here furnished in the appeal which the apostle Paul made to his hearers, that this had not been his motive. If it had been, how easy would it have been for them to have contradicted him! And who, in such circumstances, would have dared to make such an appeal? The circumstances of the case, therefore, prove that the object of the apostle was not to amass wealth. And this fact is an important proof of the truth of the religion which he defended. What should have induced him to labor and toil in this manner but a conviction of the truth of Christianity? And if he really believed it was true, it is, in his circumstances, a strong proof that this religion is from heaven. See this proof stated in Faber’ s "Difficulties of Infidelity,"and in Lord Lyttleton’ s "Letter on the Conversion of Paul."

Or apparel - Raiment. Changes of raiment among the ancients, as at present among the Orientals, constituted an important part of their property. See the notes on Mat 6:19.

Barnes: Act 20:34

Yea, ye yourselves know - By your own acquaintance with my manner of life. In Corinth he had lived and labored with Apollos (note, Act 18:3); and he refers elsewhere to the fact that he had supported himself, in part at least, by his own labor, 1Co 4:12; 1Th 2:9; 2Th 3:8. We may hence learn that it is no discredit to a minister to labor. Whatever it may be to a people who put him under a necessity to toil for his support, yet the example of Paul shows that a man should rejoice in the privilege of preaching the gospel, even if it is done while he is obliged to resort to labor for his daily bread. It is well when a minister of the gospel can make an appeal to his people like this of Paul, and say, "I have coveted no man’ s gold, or silver, or apparel."Every minister should so live that he can make this appeal to their own consciences of the sincerity and disinterestedness of his labors from the pulpit; or when called to separate from them as Paul did; or when on a dying bed. Every minister of the gospel, when be comes to lie down to die, will desire to be able to make this appeal, and to leave a solemn testimony there, that it was not for gold, or ease, or fame, that he toiled in the ministerial office. How much more influence will such a man have than he who has been worldly-minded; he who has sought to become rich; and he, the only memorials of whose life is, that he has sought "the fleece, not the flock"- that he has gained the property, not the souls of people.

Barnes: Act 20:35

I have showed you - I have taught you by instruction and example. I have not merely discoursed about it, but have showed you how to do it.

All things - Or, in respect to all things. In everything that respects preaching and the proper mode of life, I have for three years set you an example, illustrating the design, nature, and duties of the office by my own self-denials and toil.

How that - Or, that - ὅτι hoti . I have showed you that ye should by so laboring support the weak.

So labouring - Laboring as I have done. Setting this example, and ministering in this way to the needs of others.

To support the weak - To provide for the needs of the sick and feeble members of the flock, who are unable to labor for themselves. "The weak"here denotes "the poor, the needy, the infirmed."

And to remember - To call to mind for encouragement, and with the force of a command,

The words of the Lord Jesus - These words are nowhere recorded by the evangelists. But they did not pretend to record all his sayings and instructions. Compare Joh 21:25. There is the highest reason to suppose that many of his sayings which are not recorded would be treasured up by those who heard them; would be transmitted to others; and would be regarded as a precious part of his instructions. Paul evidently addresses the elders of Ephesus as if they had heard this before, and were acquainted with it. Perhaps he had himself reminded them of it. This is one of the Redeemer’ s most precious sayings; and it seems even to have a special value from the fact that it is not recorded in the regular and professed histories of his life. It comes to us recovered, as it were, from the great mass of his unrecorded sayings; rescued from that oblivion to which it was hastening if left to mere tradition, and placed in permanent form in the sacred writings by the act of an apostle who had never seen the Saviour before his crucifixion. It is a precious relic - a memento of the Saviour - and the effect of it is to make us regret that more of his words were not recovered from an uncertain tradition, and placed in a permanent form by an inspired penman. God, however, who knows what is requisite to guide us, has directed the words which are needful for the welfare of the church, and has preserved by inspiration the doctrines which are adapted to convert and bless man.

It is more blessed to give - It is a higher privilege; it tends more to the happiness of the individual and of the world. The giver is more blessed or happy than the receiver. This appears:

(1) Because it is a condition for which we should be thankful when we are in a situation to promote the happiness of others.

\caps1 (2) b\caps0 ecause it tends to promote the happiness of the benefactor himself. There is pleasure in the act of giving when it is done with pure motives. It promotes our own peace; is followed by happiness in the recollection of it; and will be followed by happiness forever. That is the most truly happy man who is most benevolent. He is the most miserable who has never known the luxury of doing good, but who lives to gain all he can, and to hoard all he gains.

\caps1 (3) i\caps0 t is blessed in the reward that shall result from it. Those who give from a pure motive God will bless. They will be rewarded, not only in the peace which they shall experience in this life, but in the higher bliss of heaven, Mat 25:34-36. We may also remark that this is a sentiment truly great and noble. It is worthy of the Son of God. It is that on which he himself acted when he came to give pardon to the guilty, comfort to the disconsolate and the mourner, peace to the anxious sinner, sight to the blind, hearing to the deaf, life to the dead, and heaven to the guilty and the lost. Acting on this, he gave his own tears to weep over human sorrows and human guilt; his own labors and toils to instruct and save man; his own life a sacrifice for sin on the cross. Loving to give, he has freely given us all things. Loving to give, he delights in the same character in his followers, and seeks that they who have wealth, and strength, and influence should be willing to give all to save the world. Imitating his great example, and complying with his command, the church shall yet learn more and more to give its wealth to bless the poor and needy; its sons and its daughters to bear the gospel to the benighted pagan; its undivided and constant efforts to save a lost world. Here closes this speech of Paul; an address of inimitable tenderness and beauty. Happy would it be if every minister could bid such an adieu to his people, when called to part from them; and happy if, at the close of life, every Christian could leave the world with a like consciousness that he had been faithful in the discharge of his duty. Thus dying, it will be blessed to leave the world; and thus would the example of the saints live in the memory of survivors long after they themselves have ascended to their rest.

Barnes: Act 20:36

He kneeled down - The usual attitude of prayer. It is the proper posture of a suppliant. It indicates reverence and humility; and is represented in the Scriptures as the usual attitude of devotion, 2Ch 6:13; Dan 6:10; Luk 22:41; Act 7:60; Act 9:40; Act 21:5; Rom 11:4; Phi 2:10; Eph 3:14; Mar 1:40.

Barnes: Act 20:37

Wept sore - Wept much. Greek: "There was a great weeping of all."

And fell on Paul’ s neck - Embraced him, as a token of tender affection. The same thing Joseph did when he met his aged father Jacob, Gen 46:29.

And kissed him - This was the common token of affection. See the Mat 26:48 note; Luk 15:20 note; Rom 16:16 note; 1Co 16:20 note.

Barnes: Act 20:38

Sorrowing most of all ... - This was a most tender and affectionate parting scene. It can be more easily imagined than described. We may learn from it:

(1) That the parting of ministers and people is a most solemn event, and should be one of much tenderness and affection.

\caps1 (2) t\caps0 he effect of true religion is to make the heart more tender; to make friendship more affectionate and sacred; and to unite more closely the bonds of love.

\caps1 (3) m\caps0 inisters of the gospel should be prepared to leave their people with the same consciousness of fidelity and the same kindness and love which Paul evinced. They should live such lives as to be able to look back upon their whole ministry as pure and disinterested, and as having been employed in guarding the flock, and in making known to them the whole counsel of God. So parting, they may separate in peace; and so living and acting, they will be prepared to give up their account with joy, and not with grief. May God grant to every minister the spirit which Paul evinced at Ephesus, and enable each one, when called to leave his people by death or otherwise, to do it with the same consciousness of fidelity which Paul evinced when he left his people to see their face no more.

Poole: Act 20:2

Much exhortation which after so great a stir and opposition against them, the disciples could not but stand in great need of, that they might not be offended at the cross of Christ: and also mingling consolations with his exhortations, as the word indifferently signifies, as the case would well bear, there being a special blessing promised unto such as are persecuted for righteousness’ sake, Mat 5:10 1Pe 3:14 .

Came into Greece Attica, in which province Athens was: otherwise Macedonia was in Greece largely taken.

Poole: Act 20:3

The Jews laid wait for him some have thought that their laying in wait might be to rob him of the collections which he carried with him for the saints at Jerusalem; but most likely it was rather to take away his life, whom they hated for his zeal and diligence in the gospel.

He purposed to return slunning their treachery and plotting against him. He would not tempt God by running into dangers, though his cause were never so good.

Through Macedonia; being the same way that he had come to Corinth.

Poole: Act 20:4

There accompanied him into Asia their names are set down, as being men called and known at that time in the churches, and that what they did for this holy apostle might be remembered in all ages.

Sopater who is called also Sosipater, Rom 16:21 . It is added in some copies, that he was the son of Pyrrhus; which in Greek is the same with Rufus in Latin.

Berea a city of Macedonia, Act 17:10 .

Aristarchus of whom, Act 19:29 , as also of the others, mention hath been formerly made.

Of Asia of Ephesus, a city in Asia.

Tychicus of whom, Eph 6:21 Col 4:7 2Ti 4:12 ; and of

Trophimus we read, Act 21:29 2Ti 4:20 . These seem to have been the apostles or messengers of the churches, spoken of 2Co 8:23 ; in the number of whom St. Luke is to be reckoned, but being the penman of this book, he declines mentioning of himself by name; but his praise will be for ever in the gospel, 2Co 8:18,19 .

Poole: Act 20:5

Us whereby it appears, that St. Luke was one of them that accompanied St. Paul, though neither here nor elsewhere doth he express his own name.

Troas either the city of Troy, or the country thereabout so called.

Poole: Act 20:6

From Philippi where they embarked, and sailed on the river first, then on the sea.

After the days of unleavened bread though St. Paul would not have the Gentile converts to be burdened with the ceremonial law, yet, that he might not offend the Jews, for a while he complied with their rites, Act 18:21 , they being indeed dead, but not yet deadly; and therefore he stays his journey all the time of the passover solemnity, instructing them in the mean while of the nature and use of such things.

Poole: Act 20:7

The first day of the week this was the day which the Lord had made, it being called from his resurrection, which was on this day, the Lord’ s day, Rev 1:10 . On this day the disciples met, and Christ honoured them with his presence, Joh 20:19,26 . And when he was ascended, this day was appointed for the Christians to meet in, 1Co 16:2 ; which must necessarily infer the abrogation of the Saturday, or Jewish sabbath: for it being part of the command, Six days shalt thou labour, they could not in ordinary have rested the last day of the week and the first day too, without sinning against the law of God.

To break bread to take a meal in common together, which they called agapae, or the love feast, so great a harmony and natural love was manifested in it; which was concluded with celebrating the Lord’ s supper; and this is chiefly, if not only, intended in this place. The love feasts being abused, were soon laid aside; but the other must continue until the Lord come, 1Co 11:26 .

Continued his speech until midnight a long sermon indeed, at least it would be now thought so; and yet we must have the same spirit, or we are not members of that catholic church.

Poole: Act 20:8

There were many lights there being many present; and it being in the night, because of the persecution that the Christians met with. Lest they should be reproached for doing any thing indecently, they by this means exposed themselves, and all that was done amongst them, to the common view and notice of all.

In the upper chamber where it is supposed they did ordinarily meet; as Act 1:13 .

Poole: Act 20:9

Preaching discoursing and arguing; for it does not seem to have been a continued speech, by the word here used.

Fell down from the third loft this fall is thought by some to have been caused by Satan, (through God’ s permission), that he might the more disturb Paul, and hinder, or put an end to, his sermon; which by the ensuing miracle God turned to a quite contrary effect.

Poole: Act 20:10

Fell on him as Elijah on the widow of Zarephath’ s dead son, 1Ki 17:21 , and Elisha on the Shunammite’ s son, 2Ki 4:34 .

His life is in him not but that he had been really dead, as Act 19:9 , but that upon the apostle’ s prayer (which is to be understood, though it is not here expressed) God had restored the young man to life; or howsoever, because St. Paul knew infallibly he should presently be restored to life, even whilst he spake.

Poole: Act 20:11

Had broken bread either in the eucharist, as in Act 20:7 , or in taking his ordinary refection and breakfast.

Talked a long while, even till break of day this was of long continuance, and speaks the patience and zeal of Christians in those times, and will rise up in judgment against a careless and negligent generation.

He departed going that part of his journey on foot, as the rest of his company did go by sea, as Act 20:13 .

Poole: Act 20:12

They rejoiced not only that the young man was restored to life, but that by this means the gospel was attested to, and many confirmed in the belief of it.

Poole: Act 20:13

Assos a city in Mysia, called also Apollonia, not far from Troas either by water or land.

Minding himself to go afoot Paul’ s going on foot might be the rather, that so he might have the better opportunity to scatter the seed of the gospel as he went, going through towns and villages, and conversing still with some or other, more than in sea journeys can be expected. So greedy of winning souls to Christ was this holy man, that he ordered every step, as near as he could, towards it. But St. Paul might desire to go alone thus on foot, that he might enjoy more free and full communion with God, having only God and his own soul to converse with.

Poole: Act 20:14

An island, as also a city in it so called, in the Aegean Sea. Some think the island is called Lesbos, in which this Mitylene is.

Poole: Act 20:15

Chios a noted island betwixt Lesbos and Samos in the Aegean Sea.

Samos in Ionia; for there are several other islands of this name.

Trogyllium a promontory not far from Samos.

Miletus a sea town upon the continent or firm land of Ionia.

Poole: Act 20:16

Ephesus was not so far from Miletus; but lest he should hinder his journey, he would not go thither.

If it were possible for him or, as Act 18:21 , if the Lord would; for his endeavour should not be wanting.

To be at Jerusalem the day of Pentecost not that he placed any religion in the observing this feast, which was abrogated and done away by being fulfilled, Act 2:1-47 ; but because of the vast concourse of people at all those solemn feasts, when his opportunities to magnify Christ and his truths might be the greater.

Poole: Act 20:17

The governors and pastors of it; elders being here a title not respecting their age, but their place; and they might be the twelve spoken of in Act 19:7 .

Poole: Act 20:18

Asia strictly and properly so called; or that part of the Lesser Asia whose metropolis was Ephesus.

After what manner I have been with you at all seasons a singular form for a good man to use, if he must of necessity leave his charge or flock, when his conscience does not accuse him. St. Paul spake not this as boasting of what he had done, or how he had been amongst them; but setting his example before them and others, to be imitated, and calling them for to witness the truth of it.

Poole: Act 20:19

Serving the Lord in his apostleship or public ministry; of which, if any ever could, he might have gloried; yet in this office he clothes himself

with humility as the most becoming garment for a minister of Jesus Christ: though so high, yet so low. We need not cry, (as one did, though ironically), Fie, St. Paul! but fie upon all such as pretend to succeed in his dignity, and do not at all imitate him in his humility.

With many tears he shed tears of compassion over the ignorant and blind, hard and perverse. It grieved him to see how large a dominion the god of this world had, and what a little part was left for his dear Lord and Master, Christ Jesus.

Temptations afflictions and troubles, which befell him for Christ and the gospel’ s sake; which are so called, Jam 1:2 1Pe 1:6 .

Poole: Act 20:20

I kept back nothing that was profitable unto you useful in order to eternal life to be known or hoped for, or to be done; shunning no labour or danger; concealing nothing out of fear or hope of advantage.

Taught you publicly in the public synagogues and schools.

And from house to house privately, as Act 2:46 ; not only speaking publicly and in general, but secretly and particularly, as everyone’ s condition did require, exhorting some, reproving others. And indeed a good shepherd will labour to understand the state of his flock, and to supply them with what is necessary and suitable for them. Jacob says, Gen 31:39 , that he bare the loss, and was fain to answer for all the sheep unto Laban. And of how much more value are the souls of men, to be sure, in God’ s sight, who will require an account of them!

Poole: Act 20:21

Testifying to all sorts and conditions of men, for there is no difference with God, that repentance would be accepted from them by God, and that he was ready to give repentance unto them, as Act 11:18 ; and that faith in the Lord Jesus Christ was the true saving faith, there being no other name given whereby we may be saved. Upon these two depends the whole gospel, and our salvation by it.

Poole: Act 20:22

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

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

Poole: Act 20:23

1. Those that were endued with the Spirit of prophecy, in every city, foretold his sufferings; as Act 21:4,11 .

2. He did suffer more or less in every city or place he came to; so great was the malice of the Jews against him.

Poole: Act 20:24

None of these things move me they cannot deter me from my duty.

Neither count I my life before dear unto myself I am so far from fearing bonds, that I would not fear death itself. He is said to account his life precious, or dear, that spares it; as 2Ki 1:13,14 .

My course his general course of Christianity, or the special course of his ministry; in either of which there is a race to be run, and a prize to be got, 2Ti 4:7 . It implies the great and constant labour that all Christians must take in their general calling, and especially ministers in their particular calling, 1Co 9:24 .

With joy which ariseth from the testimony of a good conscience, which only is true joy; the other is madness, Ecc 2:2 .

The ministry his apostleship, so called, Act 1:25 6:4 .

The gospel of the grace of God so the gospel is called, because bestowed upon any nation or people by God’ s mere grace only. And also it declares the grace of God in Christ Jesus to repenting and believing sinners.

Poole: Act 20:25

This is thought to have been spoken by St. Paul, as his present purpose and resolution only, as Rom 15:24 .

The kingdom of God the gospel, by which his kingdom is set up in the minds and hearts of men.

Poole: Act 20:26

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

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

Poole: Act 20:27

God’ s decree, to save all that believe in Christ; or the whole doctrine of Christianity, as it directs to a holy life; whatsoever God requires of any one in order to a blessed eternity. This is that which the Pharisees rejected, Luk 7:30 ; and so do all wicked and ungodly men, who refuse to take God’ s counsel, or to obey his command.

Poole: Act 20:28

Take heed therefore unto yourselves be mindful of your own salvation: for he that neglects his own, will not be careful of the salvation of another.

The Holy Ghost hath made you overseers

1. By his choosing and nominating of them, which was then by a special instinct, or immediate warrant from the Spirit, Act 1:24 13:2 . Or:

2. Because they were constituted by the apostles, who were filled with the Spirit, enabling them to the choice of such persons, Act 14:23 . But also:

3. Whosoever is set apart to this office, according to the will of God, is made an overseer by the Holy Ghost; God owning his institutions, and concurring with them.

Overseers the same who Act 20:17are called elders; they were certainly such as had the government and care of the church committed unto them.

To feed as a shepherd does, (for the apostle continues here the metaphor), Jer 23:4 Joh 21:16,17 .

The church of God our Saviour is so called; for the Word was God, Joh 1:1 .

Which he hath purchased Christ by his bloody death hath redeemed his church, and obtained power to gather it, to rule over it, to protect and preserve it, Isa 53:10 Phi 2:8-10 .

With his own blood the blood of Christ, called truly the blood of God, there being in Christ two natures in one person, and a communion of the properties of each nature. If Christ had not been man, he could have had no blood to shed: had he not been God, the blood which he shed could not have been a sufficient price of redemption. Oh the depth of the riches of the wisdom and knowledge of God, who found out such a ransom; and the breadth, and length, and depth, and height of the love of Christ, who paid this ransom for us! Rom 11:33 Eph 3:18,19 .

Poole: Act 20:29

My departing either out of this country, or out of this life.

Grievous wolves so false teachers and persecutors are called, the one destroying the body, the other the soul. In this the metaphor is persisted in; the disciples of Christ being as sheep or lambs, their enemies are by our Saviour himself called wolves. Mat 7:15 .

Poole: Act 20:30

Of your own selves shall men arise whilst Paul yet lived, and was only departed from that place. Several seducers may be reckoned up, as Nicolas the deacon, (from whom it is thought the sect of the Nicolaitanes came, Rev 2:6 ), Hymenaeus, Alexander, Phygellus, and Hermogenes, 1Ti 1:20 2Ti 1:15 .

Speaking perverse things perverting Scripture; establishing their false doctrines by Scripture, which they wrest to their purpose.

To draw away disciples as members are forcibly plucked from their body; which speak the cruelty and violence of these heretics, and the tenderness of the church towards her members, being loth to part from them.

After them thus false teachers gain indeed disciples to themselves, but not unto the Lord.

Poole: Act 20:31

Watch take heed yourselves, and warn others to take heed.

By the space of three years from St. Paul’ s first coming to Ephesus it was three years current, and now almost complete, Act 19:8,10 20:3 .

With tears a great, and no feigned payov ; as Christ wept over Jerusalem, Luk 19:41 , so St. Paul over the unbelieving Jews; it went to his heart to think that they could not be saved. See how St. Paul loved souls, and pitied souls.

Poole: Act 20:32

I commend you to God it being so hard a matter to escape so many snares and dangers, the apostle prays to God for them, who is able to keep them by his power, through faith, unto salvation, 1Pe 1:5 ; and it is in vain to look after any meaner defence.

The word of his grace the gospel, which leads us to the rock upon which we must build, if we would not be moved when the storm comes.

Build you up increasing the number of believers, and augmenting their graces. God is said to build, and so is his word, both concurring: the gospel builds, as a means appointed by God; and God builds, who blesses that means. Hence he is called the God of all grace, 1Pe 5:10 .

An inheritance; heaven is called an inheritance, because we have it only by adoption, and it is given only unto children, Rom 8:17 ; as also, because it is a firm and lasting possession, not for a term of years, or a certain time, but for ever and ever.

Which are sanctified; for without holiness none shall see God, Heb 12:14 .

Poole: Act 20:33

Having spoken of the heavenly inheritance, he tells them how willing he was to have his reward hereafter, and to waive receiving his wages here. In this, St. Paul imitates Moses, Num 16:15 , and Samuel, 1Sa 12:3,5 .

Poole: Act 20:34

St. Paul working hard (as they all knew) for a livelihood, Act 18:3 1Co 4:12 1Th 2:9 ; which he gives an account of, 2Th 3:8 , to have been done only that in such a juncture, they being poor, and the false teachers watching all advantages against him, he might not then be chargeable to them.

Poole: Act 20:35

I have showed you all things as in Act 20:27 .

So labouring with more than ordinary pains and constancy.

To support that they do not fall; or, being fallen, that they may rise again. The word imports the stretching out of the hand to retain any that are going away, or to hold up any that are falling.

The weak in knowledge, faith, or any other grace.

The words of the Lord Jesus Paul might have these words by the relation of others who heard them spoken by our Savionr; for all things that he said or did could not be written, Joh 20:30 .

It is more blessed to give than to receive not so much in that giving speaks abundance and affluence, but as it shows our charity and goodness, in which we resemble and imitate God. The substance of these words which are attributed to our Saviour, though not the terms, may be found in divers places, as Luk 6:38 16:9 .

Poole: Act 20:36

He kneeled down a posture of great humility, becoming prayer, and frequently used on such occasions, especially in a time of great trouble and distress. Although bodily exercise alone do not profit, 1Ti 4:8 , yet we may, and must on occasion, in prayer bow the knee, lift up the hand and eye;

1. Because it is a reasonable thing to give our bodies in his service to God that made them.

2. By this we may show that we are not ashamed to serve and own God before men. And:

3. These outward signs do sometimes stir up our own and others’ devotion.

Poole: Act 20:37

As they used to do their friends when they took their leave of them: see Gen 45:14,15 .

Poole: Act 20:38

The loss of a faithful and painful minister is a public loss, and many are concerned in it; besides, they had found great benefit by his ministry, and could not but be sensible of their missing of it. Add to this, Paul’ s gracious and humble conversation, and the sense of many good offices done by him, could not but have endeared him unto them.

They accompanied him unto the ship enjoying him as long and as far as they could, and expressing their last and utmost kindness unto him.

PBC: Act 20:28

This is the language of the eminent Apostle Paul to the elders of the church at Ephesus when he had sent for them to show what should be done, and how it should be done. An overseer is not a master or lord; that is, from a Scriptural standpoint. And an overseer, according to Paul’s instruction here, is one that is to feed, not to rule or control, or to exercise dominion. Eld. C. H. Cayce

PBC: Act 20:32

See Philpot: THE WORD OF GOD’S GRACE

Haydock: Act 20:6

We. From the change of the narration to the first person again, it would appear St. Luke had rejoined the apostle. This writer modestly omits the reason of his accompanying St. Paul, who tells us it was at his own request, (2 Corinthians viii. 19.) that no suspicion might be entertained that he applied improperly the money, which he was commissioned to carry to the distressed brethren in Jerusalem. (Tirinus)

Haydock: Act 20:7

On the first day of the week. [1] The interpreters generally take notice with St. John Chrysostom, that the Christians, even at this time, must have changed the sabbath into the first day of the week, as all Christians now keep it. Which change (even as to the manner of keeping one of God's ten commandments) was made by the Church. ---

To break bread, meaning the blessed sacrament, as it is commonly expounded. (Witham) ---

St. Paul did here break bread on a Sunday, as it is broken in the sacrament of the body of Christ, and delivered a discourse to the people, both before and after the celebration of the divine mysteries. (St. Augustine, ep. lxxxvi. ad Casulanum.; Ven. Bede, in xx. Act.)

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[BIBLIOGRAPHY]

Una Sabbati; that is prima sabbati, Greek: en te mia ton sabbaton. St. John Chrysostom says, (hom. Greek: mg. ) Greek: kuriake en, erat dies Dominica.

Haydock: Act 20:10

His soul is in him. He was taken up dead. (ver. 9.) These words then of St. Paul, may either signify that now he is again alive, or will be in a very short time, as when Christ said, (Matthew ix. 24.) The girl is not dead, but asleep. (Witham)

Haydock: Act 20:12

Alive. This accident, which gave occasion to a great miracle, was ordained by the particular providence of God, in order to confirm the preaching of St. Paul, and to fix more deeply in the hearts of his disciples the words of their dear Master, who was just going to leave them. Admire likewise the apostle's solicitude for his neighbour's salvation, in prolonging his instructions through the whole night, which preceded his departure. (Denis the Carthusian)

Haydock: Act 20:17

He called the ancients of the Church. We might translate the bishops, as the very same persons in the 28th verse are called bishops. (Witham)

Haydock: Act 20:19

With all humility; that is, of heart, or mind, as the Greek word signifies. He knew, says St. John Chrysostom, how necessary this virtue of humility was for the ministers of the gospel. ---

With tears of charity and compassion, under temptations, trials, and persecutions. (Witham)

Haydock: Act 20:20

I have kept back, &c. I have discovered to you every thing which can be useful to your salvation. Neither fear, nor any human considerations, have prevailed over me to disguise or suppress the truths, which might be serviceable to you. This is the model of a good pastor. Full of doctrine, and of zeal, he communicates what God puts into his heart, and charity inspires him to speak, with abundance, with discretion, and without jealousy, without fear. A good shepherd, St. Bernard used to say, has always bread in his scrip, and his dog in his keeping. The dog is his zeal, which must be chained, governed and moderated. His scrip, full of bread, is his mind, filled with all knowledge, which he is always in the state of dispensing as food to his flock.

Haydock: Act 20:22

Bound in the spirit, lead by inspiration of the Holy Ghost. (Witham) ---

Chained, and forced, as it were, by the Holy Spirit, who offers me a sweet violence; or I am so strongly persuaded of the chains, which await me at Jerusalem, that I already feel myself bound in idea. (Calmet) ---

I no go to Jerusalem for the fourth time, attracted by the Holy Ghost, who is the author and governor of all my actions, that where I have shown myself the greatest enemy of the Church, there I may suffer tribulations in defence of the same Church, and for Christ, her divine spouse. (Tirinus)

Haydock: Act 20:23

In every city. There were in every city Christian prophets, who foretold to Paul the tribulations which awaited him. It appears, then, that the apostle did not know these things by immediate revelation made to himself, but by that made to the prophets. Of this we have a proof in the next chapter.

Haydock: Act 20:24

Neither do I count my life (literally, my soul ) more precious than myself, having consecrated all my endeavours, my thoughts, my life, my whole self, body and soul, to God's service. (Witham)

Haydock: Act 20:25

I know, &c. It appears sufficiently evident, from many parts of St. Paul's epistles, that he not only designed, but likewise, according to the opinion of most able critics, actually did revisit the churches of Asia. Of this occasion, then, he only expresses his belief, his conviction, that he should see them no more, judging it impossible for him to escape the dangers that were prepared for him. (Calmet) ---

All you. Although St. Paul might return again to the same place, he might truly say of so great an assembly, that all of them should not see him again. (Witham)

Haydock: Act 20:28

Take heed to yourselves, and to all the flock. The ministers of the gospel must in the first place take care of the salvation of their own souls: and in the next place of the salvation of their flock, of the souls committed to their care, and to the Church; especially such ministers of God as are bishops, [2] placed, by divine institution, to govern the Church, or the churches under them. The word bishop, by its derivation, signifies overseers, or superintendants; but the signification is to be taken and expressed by the custom and ecclesiastical use of words. (Witham)

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[BIBLIOGRAPHY]

Episcopos, Greek: episkopous, from Greek: episkopein, or Greek: episkeptesthai, diligenter inspicere, &c.

=====================

Haydock: Act 20:32

To the word of his grace, to the protection of God's grace, given to those that preach the gospel, and administer the sacraments instituted by Christ. ---

Who is able to build up, to finish that building, of which the foundation is laid by my preaching. (Witham)

Haydock: Act 20:34

These hands have furnished, by labouring to maintain myself, &c. (Witham)

Haydock: Act 20:35

It is more blessed to give than to receive. We find not these words of Christ in the gospels. St. Paul might have them from the apostles. (Witham) ---

Among the many excellent examples of good things our dear Lord said, and which are not mentioned in the gospel, this is one: "it is a more blessed thing to give, than to receive;" which did men justly weigh, they would be more ready to give alms, were it only for their own account. Thrice happy then are they who assist their indigent neighbour to the utmost of their power, and for the pure love of God! (Haydock)

Haydock: Act 20:37

They kissed him. These marks of tenderness are dictated by nature, and have always been used between friends, who were separating from each other, or who meet after a long absence. The Scripture furnishes us with numberless examples of it. (Calmet) ---

He likewise prayed, as he usually did, when he bade his last farewell. See his last adieus with the Tyrians, (chap. xxi. 5. 6.) were they all kneeled down to pray on the shore. This is also reasonable, and becoming a Christian. It is a sign of communion and mutual charity, and implores a prosperous voyage for those who were departing, whilst those who remained, cherish in their mind the remembrance of the virtues of their absent friend. (Menochius) ---

The mind of man cannot conceive a finer subject for the painter than this melting separation. After the discourse, we see St. Paul falling on his knees, and praying with them all for the last time; an general burst of tears takes place, when they are told that they are to see their father's face no more; they fall upon his neck and kiss him; and with hearts full of grief and gratitude, they accompany him on his way to the very ship which is to transport their father, friend, and benefactor, to other souls, who wanted the charitable assistance of the man of God.

Gill: Act 20:2

And when he had gone over those parts,.... Of Macedonia, and the cities in it before mentioned;

and had given them much exhortation; to abide by the doctrines and ordinances of the Gospel, and to walk worthy of it in their lives and conversations; and this exhortation he was frequently giving, as often as he had opportunity, improving his time much this way, and continued long at it: and, having pursued it to a sufficient length,

he came into Greece; or Hellas; which, according to Ptolomy ^e and Solinus, ^f, is properly true Greece; the former makes it to be the same with Achaia, where Corinth was; and the latter says it was in his time called Attica, where Athens was; so Pliny ^g, who also says, that Thessaly was so called: this Hellas included Macedonia, Epirus, Thessaly, Achaia, which is properly Greece, Peloponnesus, and the adjacent islands.

Gill: Act 20:3

And there abode three months,.... In Greece:

and when the Jews laid wait for him, as he was about to sail into Syria; from some part of Greece, in order to go to Jerusalem; which the Jews in the parts of Greece understanding, laid wait for him, either by sea or land, with an intention either to take the money from him, which he had collected in Macedonia, and in Greece, for the poor saints at Jerusalem, or to take away his life, or both; of which lying in wait for him, the apostle had some notice, either by divine revelation, or from somebody who was in the secret, or had got knowledge of it from such as were: upon which he

purposed to return through Macedonia; through which he came from Ephesus to Greece: this wicked design being made known to him, obliged him, in point of prudence, and both for his own safety, and the good of the churches, to alter his scheme, and steer his course another way, to the disappointment of his enemies; in which the wisdom of providence, the care of God over his ministers, and his concern for his churches manifestly appeared.

Gill: Act 20:4

And there accompanied him into Asia Sopater of Berea,.... This Sopater is thought to be the same with Sosipater in Rom 16:21 and in three of Beza's copies, and in as many of Stephens's, he is so called here; the Ethiopic version calls him Peter, a citizen of Berea; and the Arabic version Sopater of Aleppo. The Alexandrian copy, Beza's most ancient copy, and others, the Complutensian edition, and the Vulgate Latin version, read, Sopater of Pyrrhus, the Berean; that is, the son of Pyrrhus. He is reckoned among the seventy disciples, and is said to be bishop of Iconium; See Gill on Luk 10:1. This name was common among the Greeks; there was one of this name a native of Paphus, in the times of Alexander the great, a comical poet, and who also is sometimes called Sosipater, as this man was; there was another Sopater the sophist, who wrote the affairs of Alexander; and there was another of this name, who, among other things, collected much concerning painters and statuaries. The name signifies "a father saved". Pyrrhus is a Grecian name well known, being the name of a famous king of Greece who engaged in war with the Romans. This man went along with the apostle into Asia; and it seems, that of the persons here mentioned, he only accompanied him; for the verb is in the singular number, and the other six persons following did not go along with him, as Sopater did, but went before him to Troas, which was in Asia, and there waited for him; though the Syriac version reads in the plural number; but then it renders the words, "they went forth with him", as they might do from Greece, and yet not accompany him into Asia: the phrase into Asia is left out in the Vulgate Latin and Ethiopic versions.

And of the Thessalonians, Aristarchus and Secundus; the former of these is before said to be a Macedonian, Act 19:29 and here he appears to be of Thessalonica, and his name is a Greek one; but Secundus is a Roman name, though he might be born at Thessalonica, or at least have lived there, and so be said to be of it. His name signifies "Second"; very likely was his father's second son, and therefore so called; though the name was used among the Grecians. We read of Secundus an Athenian, the master of Herod the sophist, who flourished under the emperor Adrian, there are sentences under his name still extant; and another called Secundus the grammarian, a friend of Poleman, a philosopher at Athens, who corrected his writings; so that this man might be a Grecian, and a native of Thessalonica; mention is made of him nowhere else.

And Gaius of Derbe, and Timotheus; the former of these is so called to distinguish him from Gaius the Macedonian in Act 19:29 and the latter by being joined with him should be of the same place, as he might be; see Act 16:1 though the Syriac version reads, "and Timotheus of Lystra"; and so does the Arabic version used by De Dieu; and this is mentioned with Derbe in the above cited place.

And of Asia, Tychicus and Trophimus: of the former see Eph 6:21 and of the latter see 2Ti 4:20 Act 21:29 where he is called an Ephesian, as they both are here in Beza's most ancient copy; Ephesus being the metropolis of Asia, strictly so called. These are both of them said to be among the seventy disciples: Trophimus, we are told, taught at Arles in France, and suffered martyrdom with the Apostle Paul; and that Tychicus was bishop of Chalcedon in Bithynia; and that another of the same name was bishop of Colophon; See Gill on Luk 10:1. Trophimus signifies "nourished", and is a name to be found in a funeral inscription of the Romans ^h, though Greek, and in the fragments of the poet Menander: and Tychicus signifies "fortunate"; whether the same with Fortunatus in 1Co 16:17 may be inquired.

Gill: Act 20:5

These going before,.... The apostle into Asia, all but Sopater, who accompanied him:

tarried for us at Troas; a city in Asia Minor; see Act 16:8 whither they went before hand a nearer way, to provide for the apostle, and where they waited for him, and for Sopater, and for Luke, the writer of this history, who appears from hence to be in company with the apostle, and for as many others as were along with him.

Gill: Act 20:6

And we sailed away from Philippi,.... Which was in Macedonia, from whence they came in a straight course by Samothracia, over the Hellespont, to Troas, where the above six persons were waiting for them: and they set sail

after the days of unleavened bread; or the passover; which is mentioned only to observe the time of year when this voyage was taken; and not to suggest to us that Paul and his company stayed at Philippi, and kept this feast there; for the passover was only kept at Jerusalem, and besides was now abolished, and not to be observed by Christians:

and came unto them to Troas in five days; not that they were five days sailing from Philippi to Troas; but either they were so long in all, from their first setting out into Asia, to their arrival at Troas; or rather, they came to Troas within five days after the above six persons had got thither; so that they waited at Troas but five days for the apostle, and those that accompanied him.

Where we abode seven days; by what follows they came into Troas on the Lord's day evening, or early on Monday morning, and stayed there till the next Lord's day, or first day of the week; for it follows,

Gill: Act 20:7

And upon the first day of the week,.... Or Lord's day, Rev 1:10 and which Justin Martyr calls Sunday; on which day, he says ⁱ, all, both in city and country, met in one place for religious worship; and on this day, it appears from hence, and from other places, that the apostles and primitive churches did meet together for religious exercises; see Joh 20:19 and so they did at Troas at this time, as follows:

when the disciples came together to break bread; not to eat a common meal, or to make a feast, or grand entertainment for the apostle and his company, before they departed; but, as the Syriac version renders it, "to break the eucharist", by which the Lord's supper was called in the primitive times; or as the Arabic version, "to distribute the body of Christ", which is symbolically and emblematically held forth in the bread at the Lord's table. Now on the first day of the week, the disciples, or the members of the church at Troas, met together on this occasion, and the apostle, and those that were with him, assembled with them for the same purpose; the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions read, "when we were come together"; Paul and his company, together with the church at Troas; for it is plain from hence that there was a church in this place, not only by disciples being here, but by the administration of the Lord's supper to them; and so there was in after ages. Who was the first pastor or bishop of this church, is not certain; perhaps Carpus, of whom mention is made in 2Ti 4:13 though he is said to be bishop of other places; See Gill on 2Ti 4:13. In the "second" century, in the times of Ignatius, there were brethren at Troas, from whence he wrote his epistles to the churches at Smyrna, and Philadelphia, and who are saluted in them by the brethren at Troas ^k: in the third century, several martyrs suffered here, as Andreas, Paulus, Nicomachus, and Dionysia a virgin: in the "fifth" century, Pionius, bishop of Troas, was present at Constantinople at the condemnation of Eutyches, and afterwards he was in the council at Chalcedon; and even in the "eighth" century mention is made of Eustathius, bishop of Troas, in the Nicene council ^l.

Paul preached unto them; to the disciples that were gathered together, either before, or after, or at the time of breaking of bread; for this ordinance was not administered without some instructions about the nature, use, and design of it.

Ready to depart on the morrow; this seems to be mentioned as a reason for what follows,

continued his speech until midnight: since he was about to take his leave of them, and not knowing when he should see them again, or whether ever any more, he delivered a long discourse to them; which not only shows that he was full of matter, but that his affection for these saints, and his desire of doing them good, were very great, by imparting as much spiritual light and knowledge as he could unto them; and also his great zeal for the glory of God, and the interest of Christ, though he was to set forth on a journey the next morning.

Gill: Act 20:8

And there were many lights in the upper chamber,.... Which were lighted up, both for necessary uses, to see by, to read the word, and to administer the ordinance of the supper, and for the comfort and pleasure of the whole company, both preacher and hearers; as well as to remove all ground of suspicion, or occasion of reproach, as if it was a midnight society met for wicked practices: but this no ways countenances the use of lamps and wax candies in the daytime at divine worship, since this was in the night; of the upper chamber, in which it was usual to meet for religious exercises, see Mar 2:4, where they were gathered together; the Alexandrian copy, Vulgate Latin, Syriac, and Arabic versions read, "where we were gathered together".

Gill: Act 20:9

And there sat in a window a certain young man,.... In the upper room, where he placed himself, either for air and refreshment, the chamber being suffocating, through the number of people, and of lights; or for want of room, the place being full:

named Eutychus; a Greek name, which signifies one of good fortune:

being fallen into a deep sleep; which may be accounted for without aggravating the case; as from his youth, he was a young man, and so more subject to sleep, and more easily overcome with it, than persons in years, by reason of the humours of the body which incline to it; and also from the length of service, and the lateness of the season of the night, all which contributed to bring on this deep sleep: it can hardly be thought that he purposely composed himself to sleep, for had he, he would never have chose so dangerous a place to sit in as a window, and that at so great an height from the ground; but this sleep seemed to come upon him at an unawares; what hand soever Satan might have in it, with a view to the young man's hurt, both as to soul and body, and to bring reproach and scandal upon the church, and the Gospel, it seems evident that the providence of God was in it, and which overruled it for a good end, even the greater confirmation of the Gospel, and very probably for the spiritual good of the young man.

And as Paul was long preaching he sunk down with sleep; being quite overcome, and bore down with it, not able to hold up his head, he either bowed down, or leaned backwards: and fell down from the third loft: or three story high, where the upper room was. It seems that he did not fall inward, for then he would have fallen no further than the floor of the upper room, but outward, out of the window into the street or yard; and this is the more evident from Paul's going down to him, mentioned in the next verse:

and was taken up dead; not only for dead, or as one dead, but he really was dead, as it is no wonder he should.

Gill: Act 20:10

And Paul went down,.... From the upper room, where they were assembled, into the court, yard, or street, where he fell; or into the lower room of the house, where he was brought when taken up. The apostle might see him fall, or he might be told of it, or he might have an intimation of it from the Spirit of God, by whom he might be impressed to go down, in order to work a miracle, for the confirmation of the Gospel he was preaching:

and fell on him, and embracing him; praying over him, as Elijah and Elisha did, 1Ki 17:21 and the like effect followed:

said, trouble not yourselves; which speech perhaps was addressed to the friends and relations of the young man; or to the disciples present, who were concerned at this accident, both for the young man's sake, and lest it should be improved to the disadvantage of the Gospel by the enemies of it,

For his life, or "soul"

is in him; it being returned upon the apostle's falling on him, and praying over him; or he said this as being fully assured that it would return, in like manner as Christ said concerning Jairus's daughter, Luk 8:52.

Gill: Act 20:11

When he therefore was come up again,.... Into the upper room, where he was before, and where the disciples were gathered together:

and had broken bread and eaten; administered the Lord's supper, and also eat for his bodily refreshment:

and talked a long while: about the ordinance and the doctrines of the Gospel, and spiritual experience, and such like divine things:

even till break of day; not knowing when to leave off:

so he departed; without taking any rest; though before he departed, what follows was done; it was at this time he left his cloak, books, and parchments here, 2Ti 4:13.

Gill: Act 20:12

And they brought the young man alive,.... Up into the upper room, and presented him alive to the disciples:

and were not a little comforted; that is, the disciples, at the sight of the young man, who was taken up dead, not only for his sake, but chiefly because by this miracle the Gospel, which the apostle preached, and who was about to depart from them, was greatly confirmed to them.

Gill: Act 20:13

And we went before to ship,.... That is, Luke, the writer of this history, and the rest of the apostle's company, went before him to a ship, which lay at Troas, and went aboard it:

and sailed unto Assos; a city of Aeolia, or Mysia; and is said by Pliny to be the same with Apollonia; and which he places on the sea shore, where it is evident this Assos was. His words are ^m,

"on the shore Antandros, formerly called Edonis, then Cimmeris and Assos, the same with Apollonia.''

And in another place ⁿ he calls it Assos of Troas; and says of it, that about Assos of Troas a stone grows, by which all bodies are consumed, and is called "sarcophagus", (a flesh devourer,) of which he also makes mention elsewhere ^o, and observes, that in Assos of Troas the stone sarcophagus is cut in the pits, in which the bodies of the dead being put, are consumed within forty days, excepting their teeth: and with him Jerom ^p agrees, as to the name and situation of this place, who says that Assos is a maritime city of Asia, the same that is called Apollonia. It is represented by Strabo ^q as a place very much fortified by art, and very difficult of ascent on that part which lies to the sea; unless another Assos in Lycia is designed by him: if this was the situation of the Assos in the text, it seems to furnish us with a reason, from the nature of the place, why the apostle chose to go on foot thither. Pausanias ^r speaks of it as in Troas, and near Mount Ida. Sodamos of Assos in Troas, which lies near Ida, was the first of the Aeolians, who conquered in the Olympic race of the boys. In this place was born the famous philosopher Cleanthes, a disciple and successor of Zeno; hence he is called Cleanthes the Assian ^s. No mention is made of the Gospel being preached here, or of any church until the eighth century, when John, bishop of Assos, is said to be in the Nicene council ^t. Some exemplars read Thassos, as the Syriac and Arabic versions seem to have done:

there intending to take in Paul; who stayed behind, willing to have a little more Christian conversation with the saints at Troas.

For so had he appointed; that these should go before hand to Assos, and meet him there, and take him in:

minding himself to go afoot; from Troas to Assos, which were not very far off from one another; hence Assos is, by Pliny, called Assos of Troas; and by Pausanias, Assos, which is in Troas; that is, in the country of Troas, as before observed: what was his reason for going by foot thither, is not very evident; whether that he might have the opportunity of conversing with the disciples of Troas, who might accompany him thither; or whether that he might be alone, and have leisure for private meditation, and free converse with God.

Gill: Act 20:14

And when he met with us at Assos,.... According to appointment:

we took him in; to the ship, and so sailed on:

and came to Mitylene; a city in Lesbos ^u, an island in the Aegean sea, now Metelino: sometimes the island is so called, and is about seven miles and a half from the continent: of this city Vitruvius ^w says, that it was magnificently and elegantly built, but not prudently situated; for when the south wind blew, men were sick in it, and when the northwest wind blew they had coughs, and when the north wind blew, they were restored to health. Some say it had its name from Mitylene, the daughter of Macaria or Pelops; others from Myto, the son of Neptune and Mitylene; and others from Mityle, the builder of it. ^x Hillerus inquires, whether it may not be so called from the Chaldee word, מטלנא, "Matlana", used in the Targum on Job 40:13 which signifies "a bar", this city being as a bar to Lesbos, which shut it up. It was famous for being the native place of Pittacus, one of the seven wise men of Greece, a great philosopher and legislator, who, with others, conquered Melanchrus the tyrant of Lesbos, whom the inhabitants of Mitylene greatly honoured, and made him their governor; and a field, which they gave him, was called after his name Pittacius ^y: of this place was Theophanes, a famous historian, who wrote the history of Pompey the great, and was familiar with him, and honoured by him, as Cicero ^z relates: other persons of note are said to be of this place, as Alcaeus a lyric poet, and Diophanes a rhetorician. It does not appear that the apostle stayed and preached the Gospel here, or that any Gospel church was here by him raised; no mention is made of it in ecclesiastical history until late: in the "second" century Heathenism prevailed in the island, the Lesbians sacrificed a man to Dionysius. In the "fifth" century we read of a bishop of this island in the Chalcedon council: in the "sixth" century there was a bishop of Mitylene, in the fifth Roman synod: in the seventh century, Gregory, bishop of Mitylene, assisted in the sixth council at Constantinople, and Theodorus of the same place: in the eighth century Damianus, bishop of the same place, was present in the Nicene council ^a.

Gill: Act 20:15

And we sailed thence,.... From Mitylene:

and came the next day over against Chios; which, according to R. Benjamin Tudelensis ^b, was three days' sail from Mitylene; according to Pliny ^c it was sixty five miles from it, and is an island in the Icarian or Aegean sea, and lies between Lesbos and Samos, next mentioned; and has its name from the nymph Chione, so called from the exceeding whiteness of her skin, as snow: it was famous for marble; from hence came the best mastic, and good figs, and the wine called malmsey wine ^d. And of this place Jerom says ^e, Chios, an island before Bithynia, whose name in the Syriac language signifies "mastic", because that mastic grows there; some add, he called it "Chia" from Chione the nymph: the reason of its name, as Pausanias ^f relates, was this; Neptune coming into a desert island, had carnal knowledge of a nymph, and in the time of her travail, a snow fell from heaven on the ground; and from this Neptune called his son Chius, from whom the island has its name. Others ^g conjecture, that it was called from חויא, "Chivja", which signifies a serpent; this island having been very much terrified, as Aelianus ^h says, by the hisses of a serpent of a monstrous size, until it was consumed by fire. It was common to sail from Mitylene hither, and "vice versa": so we read ⁱ of Herod seeking Agrippa, he came to Chios, and from thence to Mitylene. We read nothing of the apostle's stay and preaching here, nor of any Gospel church here, till ages after: in the "fourth" century, Heathenism prevailed to such a degree in it, that Dionysius Omadius was worshipped here with human sacrifice; and yet, in the fifth century, a bishop of Chios was present in the council of Chalcedon; and in the "sixth" century another assisted in the fifth Roman synod; and in the "seventh" century there was a bishop of this place at the sixth synod at Constantinople; and in the "eighth" century, Leon, bishop of Chios, was in the Nicene ^k synod. It is now called Chio or Scio, by the Turks Saches, and is inhabited by Italian Genoese.

And the next day we arrived at Samos; another island in the Icarian sea, not a very fruitful one, unless for olives ^l; and for nothing more famous than for being the birth place of Pythagoras ^m, hence called the Samian, and of Melissus. It was ninety three miles distant from Chios ⁿ; and, according to R. Benjamin, two days sail from it ^o; but Paul sailed hither in a day. Of this place Jerom ^p thus writes; Samos, an island in the Aegean sea, in which, it is reported, earthen vessels were first made. Herodotus ^q speaks of three things for which it was famous, a very high mountain in it, a bulwark about the haven in the sea, and a temple the largest of all he ever saw. Some say it has its name from the height of it, Samos signifying an high place. Pausanias ^r, from Asius, a Samian, suggests, that it was so called from Samus, the son of Ancaeus and Samia; and observes, that the inhabitants of it affirm, that Juno was born here; and here was a famous temple, said to be dedicated to her by the Argonautes. One of the Sybils dwelt here, called from hence Samia, and Polycrates, a noted tyrant. Lycurgus, the famous lawgiver, died in this place, as did also Pherecydes, the Syrian ^s. It is now called Samo. The apostle stayed not here to preach the Gospel; nor do we read of its being preached here by any: idolatry greatly prevailed in this place in the "second" century; and so it did in the "fourth": though in the same we also read of some Christians here that suffered persecution; and so low as the "eighth" century, Heraclius, bishop of this place, was in the Nicene synod ^t.

And tarried at Trogyllium; which, according to Ptolomy ^u, was a promontory in the Icarian sea: it was about forty furlongs distant from Samos, according to Strabo ^w. It was a promontory of Mycale; and Trogilias, called also Trogilia, is mentioned with Mycale and Samos by Pliny ^x, as near to Miletus. It follows here, and the next day we came to Miletus; which was once the chief city of Ionia: it was famous for being the birth place of Thales, one of the seven wise men of Greece, and of Timotheus the musician, and of Anaximander, and Anaximenes, and the famous Democritus, philosophers ^y, and of Cadmus, the first inventor of prose ^z. Pliny says ^a, it was formerly called Lelegeis, Pityusa, and Anactoria; and it seems it had its name Miletus from Miletus, the son of Apollo, who is said to build it ^b; and Apollo himself is sometimes called Apollo Milesius, and who had a famous temple in this place ^c. Though rather it was so called from מילתא "Milata", or "Melote", which signifies pure, white, fine, soft wool, for which this place was famous; which was used for carpets, but chiefly for cloth, which being dyed purple, was sent into divers parts: "Melote" in Greek signifies the same; it is used in Heb 11:37 and translated "sheepskin". Ptolomy ^d places this city in Caria, by the sea; and certain it is from this account, that it was a sea port: it is said to have four ports or havens, one of which would hold a fleet. Of it Jerom ^e says; Miletus, a maritime city in Asia, distant ten furlongs from the mouth of the river Maeander: by the apostle's sending from hence to Ephesus, for the elders of the church there to meet him at this place, as is afterwards related, and taking no notice of any brethren, elders, or church here, it looks as if there were none at this time: and in the "second" century, Gentilism was embraced at Miletus; and in the "fourth" century Licinius consulted the oracle of Apollo Didymaeus in this place, concerning the event of the war against Constantine; but in the "fifth" century we read of a church here, a bishop of this place being in the Chalcedon council; in the "seventh" century a bishop of this church assisted at the sixth council at Constantinople, whose name is said to be George; and in the "eighth" century Epiphanius, bishop of Miletus, was present in the Nicene council ^f.

Gill: Act 20:16

For Paul had determined to sail by Ephesus,.... That is, to sail by it, without calling at it, as he did, for it lay by the shore before he came to Miletus; but he chose not to stop there, fearing he should be detained by the brethren there:

because he would not spend the time in Asia; of which Ephesus was the metropolis:

for he hasted, if it were possible, for him to be at Jerusalem the day of Pentecost: which was near at hand; for it was but fifty days from the second day of the passover, which feast was over when he sailed from Philippi; and at Troas he stayed seven days, and he had been several days sailing already; see Act 20:6. And his great desire to be at the feast of Pentecost was not in order to keep that feast, according to the usage of the Jews; but that he might have an opportunity of preaching the Gospel to a great number of Jews, out of all countries, whom he knew would come to that feast.

Gill: Act 20:17

And from Miletus he sent to Ephesus,.... Which is said, by some, to be about four hundred furlongs from Miletus, and, by others, ten German miles.

And called the elders of the church; that is, at Ephesus; not the ancient members of the church, but the officers of it; the pastors, bishops, and overseers, as they are called, Act 20:28 and are so styled from their office, and not their age. The twelve disciples the apostle found in this place, and the numerous converts made by him here, first composed this church, which doubtless was formed into Gospel order by himself; to which he afterwards wrote an epistle, when at a distance from them, called the Epistle to the Ephesians; and in the latter end of the first century, another epistle was sent from Jesus Christ himself, by the Apostle John, to this church, Rev 2:1 and which had an angel, pastor, or bishop over it; but who he was, is not certain; Caius, who is reckoned among the seventy disciples, is said to be bishop of it; See Gill on Luk 10:1. Some say Timothy was the first bishop of this church, and after him Onesimus; but these accounts are uncertain, and not to be depended on: but certain it is, that the Apostle John dwelt here, and in the parts adjacent, unto his death, and was a superintendent and overseer in common of this church, and others near it; concerning whom Irenaeus ^g, a very ancient writer near his time, says, the church at Ephesus was founded by Paul; but John remained with them to the times of Trajan. In the "second" century Ignatius ^h wrote an epistle to this church, in which he speaks highly of it, saying, there was no heresy in it; and makes mention of Onesimus as bishop of it: in the "third" century there was a church in this place, and a very memorable affair happened here in the times of Decius; he having obliged all to sacrifice to the idols in the temple, seven persons, by name Maximianus, Malchus, Martinianus, Dionysius, Johannes, Serapion, and Constantine, were accused of Christianity, which they owned; but being soldiers, they had space given them to repent until the return of the emperor, who was going elsewhere: whilst he was gone they fled and hid themselves in the caves of Mount Caelius; upon the emperor's return they were inquired after, and found to be there; who, being provoked, ordered the mouth of the caverns to be shut up with stones, that they might be famished; and it is said, that what through fear and grief they fell asleep, and slept to a great age; some pretend to say to the times of Theodosius, and then awaked; and these are they that are called the seven sleepers: in the beginning of the "fourth" century there was a bishop of this church at the council of Nice: in the "fifth" century Ephesus was famous for a general synod, convened in it against Nestorius; and in this age we read of several bishops of this place: at the time of that synod, Memnon was bishop of it, and before him Antonius and Heraclides, and after him Basil, Bassianus, Stephen, and Paul: in the "sixth" century there was a bishop of this church present at the synod of Rome and Constantinople; and in the same age Ruffinus was bishop at Ephesus, who flourished under Mauritius the emperor: in the "seventh" century a bishop of this place assisted at the sixth council at Constantinople; in this century it was a metropolitan church, and Theodorus was archbishop of it: in the "eighth" century, one Theodosius presided over the church here; to which church the emperor Constantine gave a hundred pounds of gold ⁱ: so far down Christianity is to be traced in this place.

Gill: Act 20:18

And when they were come to him,.... That is, when the elders or pastors of the church at Ephesus were come to the apostle at Miletus:

he said unto them, ye know, from the first day I came into Asia; to Ephesus the chief city in it:

after what manner I have been with you at all seasons; what was his conduct, conversation, and constant manner of life; which the apostle takes notice of, not to commend himself, or to obtain applause of men; but either in vindication of himself, against those that were ready to charge and censure him; or to recommend the doctrine which he taught; and chiefly for the imitation of these elders, he had sent for, and convened in this place; and he appeals to themselves, as eyewitnesses of what he was going to say.

Gill: Act 20:19

Serving the Lord with all humility of mind,.... Meaning, in the ministration of the Gospel, being conscious to himself of his own weakness and insufficiency in himself for such service; no ways elated with those excellent and extraordinary gifts bestowed upon him; ascribing all his success to the power, grace, and Spirit of God; treating no man with contempt and disdain; nor lording it over God's heritage, or claiming a dominion over the faith of men; nor seeking honour nor riches for himself, nor even what he had a just right unto, a maintenance from the people; but laboured with his own hands, and to his own and the necessities of others:

and with many tears; at the obstinacy and unbelief of some, and at the distresses and afflictions of others, both corporeal and spiritual; as well as on account of the unbecoming walk of some professors:

and temptations which befell me by the lying in wait of the Jews: who were hardened against his ministrations, and believed not the Gospel preached by him, but spoke evil of it, and lay in wait to take away his life; by reason of which, his afflictions, which he calls temptations, because they were trials of his faith and patience, were very great.

Gill: Act 20:20

And how I kept back nothing that was profitable unto you,.... The Syriac version supplies, "to your souls"; to lead them into a true knowledge of the doctrines of the Gospel, and to confirm them in the same, and to preserve them from errors in principle, and immoralities in practice, and to encourage the exercise of every grace, and to instruct them in every branch of duty; nothing of this kind, or which had this tendency, did the apostle dissemble, conceal, or drop, either through sloth and indolence, or through fear of men, or for the sake of reputation, wealth, and friends. The things the apostle may have chiefly in view are the truths of the Gospel, which are very profitable to the souls of men; such as relate to the knowledge of God, his being, perfections, and persons; as that there are three persons in the Godhead, Father, Son, and Spirit, which is profitable to be known, in order to understand the economy of salvation, in which each person has his distinct concern; and that both the Son and Spirit are equally God with the Father, which accounts for the virtue and efficacy of the blood, righteousness, and sacrifice of Christ, and how safely he may be depended upon for salvation, and how equal the Holy Spirit is to his work and office; likewise such doctrines as relate to the sin of Adam and his posterity in him, to the imputation of the guilt of that sin unto them, and the derivation of a corrupt nature from him, and which respect the impurity and impotence of human nature; all which is profitable, since it accounts for the origin of moral evil, and many of the dispensations of providence in involving those that do not know the right hand from their left in public calamities; and since it shows the necessity of regenerating grace, tends to the humiliation of men, and makes for the magnifying the riches of God's grace: also such doctrines as express the grace of God in man's salvation as the doctrines of God's everlasting love, of election, redemption, justification, pardon, reconciliation, union to Christ, and final perseverance; all which are exceeding profitable, for the peace, comfort, and refreshment of the souls of God's people. Moreover, the ordinances of the Gospel, baptism, and the Lord's supper, which are the privileges of believers, and the means of their spiritual profit, may be included, together with all the duties of religion; which though not profitable by way of merit, yet contribute to the peace and pleasure of the mind; and none of these things did the apostle withhold from the elders and church at Ephesus, as his epistle to that church does abundantly show, in which, doctrines, ordinances, and duties are taken notice of: now to keep back these, is either to keep them back wholly, to say nothing of any of them, but in the room of them to deliver out morality and legal righteousness; or in part, to mix the truths of the Gospel with the doctrines of men, and not give out the sincere milk of the word; or to draw and fetch back what has been delivered through the fear of men, and in order to gain reputation and applause: but so did not the apostle, nor should any minister of the Gospel; and that for the reason in the words, because they are profitable; as also because they are the counsel of God; and because it is the will of Christ that nothing should be hid, but everything should be published, which he has signified to his servants; and this is enforced by his own example, who whatever he heard of his Father, he made known to his disciples; and for the ministers of Christ to do otherwise, would argue unfaithfulness in them both to Christ and to the souls of men:

but have showed you; all the doctrines of the Gospel, and pointed to every path of duty, and declared, as he says hereafter, the whole counsel of God:

and have taught you publicly; first in the Jewish synagogue, then in the school of Tyrannus, Act 19:8 and in whatsoever place the church, when formed, might meet together for public worship; there the apostle taught them the truths of the Gospel openly, and without any reserve, before all the people, as Christ ordered his apostles to do, and as he himself did, Mat 10:27

and from house to house: as he visited the saints at their own houses, to know their personal cases, and the state of their souls, he instructed them privately and personally one by one; he taught the same publicly as privately, and privately as publicly: and took every opportunity of instilling Gospel truths into them, and of enriching them with a larger knowledge of them; which shows his affection and zeal, his laboriousness, industry, and indefatigableness in the ministry.

Gill: Act 20:21

Testifying both to the Jews, and also to the Greeks,.... To the Jews first in their synagogue, and then to both Jews and Greeks, or Gentiles, in the school of Tyrannus; opening and explaining to both the nature and use, urging and insisting upon, and proving by undeniable testimonies the necessity,

of repentance toward God and faith toward our Lord Jesus Christ: the former of these is not a legal repentance, but an evangelical one; which flows from a sense of the love of God, and an application of pardoning grace and mercy, and is always attended with hope, at least of interest in it, and as here with faith in Christ Jesus: it lies in a true sight and sense of sin, as exceeding sinful, being contrary to the nature and law of God, and a deformation of the image of God in man, as well as followed with dreadful and pernicious consequences; and in a godly sorrow for it, as it is committed against a God of infinite purity and holiness, and of love, grace, and mercy; and it shows itself in shame for sin, and blushing at it, and in an ingenious confession of it, and forsaking it: and the latter of these is not an historical faith, or an assent of the mind to whatsoever is true concerning the person, office, and grace of Christ; but is a spiritual act of the soul upon him; it is a looking and going out to him, a laying hold and leaning on him, and trusting in him, for grace, righteousness, peace, pardon, life, and salvation. Now these two were the sum of the apostle's ministry; this is a breviary or compendium of it; a form of sound words held fast and published by him: and as these two go together as doctrines in the ministry of the word, they go together as graces in the experience of the saints; where the one is, there the other is; they are wrought in the soul at one and the same time, by one and the same hand; the one is not before the other in order of time, however it may be in order of working, or as to visible observation; repentance is mentioned before faith, not that it precedes it, though it may be discerned in its outward acts before it; yet faith as to its inward exercise on Christ is full as early, if not earlier; souls first look to Christ by faith, and then they mourn in tears of evangelical repentance, Zec 12:10 though the order of the Gospel ministry is very fitly here expressed, which is first to lay before sinners the evil of sin, and their danger by it, in order to convince of it, and bring to repentance for it; and then to direct and encourage them to faith in Christ Jesus, as in the case of the jailer, Act 16:29 and this is, generally speaking, the order and method in which the Holy Spirit proceeds; he is first a spirit of conviction and illumination, he shows to souls the exceeding sinfulness of sin, causes them to loath it and themselves for it, and humbles them under a sense of it; and then he is a spirit of faith, he reveals Christ unto them as God's way or salvation, and works faith in them to believe in him. Moreover, these two, repentance and faith, were the two parts of Christ's ministry, Mar 1:15 and are what, he would have published and insisted on, in the preaching of the word, Luk 24:47 so that the ministry of the apostle was very conformable to the mind and will of Christ.

Gill: Act 20:22

And now behold, I go bound in the spirit unto Jerusalem,.... Not in his own spirit, though the Ethiopic version reads, "in my spirit"; as if he was pressed and straitened, and troubled within himself, at what afflictions and bonds he was to endure at Jerusalem; for this is not consistent with what he says in Act 20:24 nor is the sense, that he was bound in conscience and duty to go to Jerusalem, to carry the collections of the churches made for the poor saints there, which the Gentile churches importuned him to take upon him, and which he undertook, and promised to perform, and so was under obligation to do it; but rather that he was resolved and determined in his own mind, within himself, or he purposed in his spirit, as in Act 19:21 to go to Jerusalem: but it is best to understand it of the Spirit of God; as that either the apostle, by the revelation of the Spirit of God, knew that when he came to Jerusalem he should be laid in bonds, and under a deep impression of that upon his mind, he went thither, as though he was bound already; or rather that he was under such a strong impulse of the Spirit of God, by which he was moved to such a vehement desire to go thither, that the bonds and afflictions he saw waited for him there, could not deter him, and all the entreaties of his friends could not dissuade him from it:

not knowing the things that shall befall me there; that is, the particular things he should suffer there, nor how they would issue with respect to life or death; and if the latter, whether he should suffer death, there or elsewhere; these things were not as yet revealed to him; he only in general knew, that bonds and afflictions would be his lot and portion, and which therefore he excepts in the next verse: after this it was revealed to him by Agabus a prophet, in the name, and under the influence of the Holy Ghost, that he should be apprehended at Jerusalem, and should be bound and delivered to the Gentiles; which was signified by the prophet's taking his girdle and binding his hands and feet with it, but still he knew not whether he should die there or not, though he was ready for it, Act 21:10 afterwards when he was come to Jerusalem, and had been bound, and was in prison, the Lord himself appeared to him, and told him that he must bear witness at Rome, as he had testified of him at Jerusalem, Act 23:11 so that he was not to suffer death there, only bonds and imprisonment.

Gill: Act 20:23

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

Gill: Act 20:24

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

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

so that I might finish my course with joy; the course and race of his life, ending it by suffering cheerfully and joyfully for Christ; or his Christian course and race, which began at his conversion, ending that with a joyful prospect of being with Christ in an endless eternity; or else the course of his ministry, sealing that with his blood, and rejoicing that he was counted worthy to suffer for the name of Christ, and so he did finish his course, 2Ti 4:7

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

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

Gill: Act 20:25

And now behold,.... This is not only a note of asseveration, but of attention, stirring up to observe what is here asserted:

I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more; the sense is, that none of them should ever see him again, none of the churches of Asia, or the members of them; among whom he had been some years preaching the Gospel, the things concerning the Messiah, his kingdom and glory, and the meetness of the saints for, and their right unto the heavenly inheritance, prepared by God, and given by him to all that love him: Beza's ancient copy reads, "the kingdom of Jesus": this the apostle knew by divine revelation, by the same spirit in which he was going bound to Jerusalem, though he knew not whether he should die there or elsewhere; however, he knew, and was persuaded, he should visit these parts no more.

Gill: Act 20:26

Wherefore I take you to record this day,.... This is a solemn appeal to the elders of the church at Ephesus, who knew his doctrine and manner of life for a considerable time among them:

that I am pure from the blood of all men: or "of you all", as some copies, and the Syriac, Arabic, and Ethiopic versions read; which seems most natural, since they could only bear a testimony for him with respect to themselves, and the people at Ephesus, where he had so behaved both in the faithful discharge of his ministry, and in his exemplary life and conversation; as that the ruin and destruction of no one of them could be laid to his charge, or any one perish for want of knowledge, or through any negligence of his; see Eze 33:6.

Gill: Act 20:27

For I have not shunned to declare unto you all the counsel of God. By which is meant, not the purposes and decrees of God, latent in his own breast, these the apostle could not declare; but his revealed will in the Gospel, concerning the salvation of men by Jesus Christ, even the whole of the Gospel, every truth and doctrine of it, necessary to salvation, and to the peace, joy, and comfort of the saints; together with all the ordinances of it, and everything that had any tendency to promote the glory of God, and the good of souls; see Luk 7:30 none of these things did the apostle withhold from the knowledge of the church at Ephesus, but freely imparted and communicated them to them; See Gill on Act 20:20.

Gill: Act 20:28

Take heed therefore unto yourselves,.... Since the blood of men may be required of those, who are negligent or partial in their office, and shun to declare the whole counsel of God: this exhortation is given them not merely as men, to take care of their bodily health, the outward concerns of life, and provide for themselves and families; nor merely as Christians, but as ministers of the Gospel; that they would take heed to their gifts, to use and improve them, and not neglect them; to their time, that they spend it aright, and not squander it away; and to their spirit, temper, and passions, that they are not governed by them; and to their lives and conversations, that they be exemplary to those who are under their care; and to their doctrine, that it be according to the Scriptures; that it be the doctrine of Christ, and the same with the apostles; that it be according to godliness, and that it tends to edification; that it be sound and incorrupt, pure and unmixed, and all of a piece and consistent with itself; and that they be not infected and carried away with errors and heresies:

and to all the flock; the church and all the members of it, which are compared to a flock of sheep, which are to be looked after and watched over by the ministers of the word, who are as shepherds to them, lest they should be infected, or any damage done them. The people of God are compared to sheep on many accounts; before conversion, for their going astray, when they are as lost sheep; after conversion, for their meek and inoffensive carriage and behaviour, and for their patience in bearing sufferings, to which they are exposed: and a church of Christ is compared to a flock of them, being in Gospel order, folded together and feeding in the same pasture, attending the word and ordinances, under the care of shepherds appointed by Christ the chief shepherd; whose business it is to take heed unto them, and care of them, to learn to know their state and condition, to watch over them, and to feed them with knowledge and with understanding, for which they are qualified by Christ; and they are to take heed unto everyone in the flock, the poor of the flock as well as others, the lambs as well as the sheep, and the sick and the diseased, the torn, and straying, and driven away, as well as the fat and the strong: and this flock, though a little flock, is a holy and beautiful one, a flock of men, and of the souls of men dear to God, to Christ and the blessed Spirit; and a special regard should be had unto them, and that for reasons following:

over which the Holy Ghost hath made you overseers; or "bishops"; this is said to the elders of the church, Act 20:17 which shows that the office of an elder and a bishop is one and the same office; and this contains in it more than one argument why they should take heed to the flock; as because they are the overseers of it, who have the care and oversight of the flock, that is under their inspection, and is their proper province, and office; and this they were put into by the Holy Ghost, who gave them gifts to qualify them for it, and called, and inclined them to undertake it, as well as moved the people to make choice of them for this purpose; and since, therefore, this was an affair in which the Holy Ghost was so much concerned, it became them very diligently to attend it:

to feed the church of God; with knowledge and understanding; and discharge the whole office of faithful shepherds to the flock, by feeding the flock and not themselves, strengthening the diseased, healing the sick, binding up the broken, bringing again that which was driven away, and seeking up that which was lost: and here is another argument suggested, to stir up to a diligent performance of this work; and that is, that this flock is the church of God, a set of men whom God has chosen for himself, and called by his grace out of the world, and separated for his own use and glory, and among whom he dwells; and therefore to be fed with the faithful word, with the finest of the wheat, and not with the chaff of human schemes, and with the wind of false doctrine, nor with anything that is vain, trifling, and deceitful; but with the solid doctrines of the Gospel, with the words of faith and good doctrine, with the wholesome words of Christ Jesus, which have in them milk for babes and meat for strong men, and with and by the ordinances of the Gospel, which are the green pastures they are to be guided into, and abide in; and in all they are to be directed to Christ, the sum of the word and ordinances, who is the bread of life, and food of faith; and that the church should be thus fed, is the will of Christ, who has appointed and ordered his ministers to feed his lambs and sheep, and has furnished them with what is necessary for this work; this is the design of the ministry of the Gospel, and the administration of ordinances; and the churches of Christ are placed where food may be had, where the word is faithfully preached, and the ordinances truly administered: some copies read, "the church of the Lord"; and others, and so the Complutensian edition, "the church of the Lord and God":

which he hath purchased with his own blood; which being the blood not only of a pure and innocent man, but of one that is truly and properly God as well as man, was a sufficient ransom price to redeem the church and people of God from sin, the law, its curse and condemnation: so that this is no inconsiderable proof of the true and proper deity of Christ; and contains a fresh argument, or reason, why the flock of God and "church of Christ", as the Syriac version reads; or "the church of the Lord and God", as in five of Beza's exemplars: or "of the Lord God", as the Arabic version, should be taken heed unto and fed; because it must needs be dear to God and Christ, and precious to them, since so great a price has been paid for it. The purchaser is God, Christ who is God over all, blessed for ever, not a creature; that could never have made such a purchase, it could not have purchased a single sheep or lamb in this flock, no man can redeem his brother, or give to God a ransom for him, much less the whole flock; but Christ being God, was able to make such a purchase, and he has actually made it, and given a sufficient price for it; not to Satan, with whom these sheep were a prey, and from whom they are taken in virtue of the ransom given; but to God, from whom they strayed, against whom they sinned, and whose law they broke; and this price was not silver and gold, nor men, nor people: but Christ himself, his life and blood; and which were his "own", the human nature, the blood of which was shed, and its life given being in union with his divine person, and was in such sense his own, the property of the Son of God, as the life and blood of no mere man are theirs: and this purchase now being made in this way, and by such means, is a very proper one; it is not made without price, but with an invaluable one; and it is a legal purchase, a valuable consideration being given for it, perfectly equivalent to it; and therefore is a complete one, there is nothing wanting to make it more firm, it is a finished purchase; and it is a very peculiar one, it is a peculiar people that are purchased, called the purchased possession, Eph 1:14 and a peculiar price which is paid for it; there is no other of the same kind, nor any thing like it, and it is made by a peculiar person, one that is God and man in one person.

Gill: Act 20:29

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

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

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

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

Gill: Act 20:30

Also of your own selves shall men arise,.... Not only false teachers from abroad should come and enter among them, but some would spring up out of their own communities, such as had been admitted members of them, and of whom they had hoped well; such were Hymenseus, Philetus, Alexander, Hertoogenes, and Phygellus;

speaking perverse things; concerning God, and Christ, and the Gospel; distorted things, wresting the Scriptures to their own destruction, and that of others; things that are disagreeable to the word of God, and pernicious to the souls of men:

to draw away disciples after them; to rend away members from the churches, make schisms and divisions, form parties, set themselves at the head of them, and establish new sects, called after their own names; see 1Jo 2:19.

Gill: Act 20:31

Therefore watch,.... Meaning both over themselves, and the flock; to prevent, if possible, false teachers entering in, and to nip the buds of heresy and schism, as soon as they appear, and to preserve themselves, and the church, from being carried away with the error of the wicked.

And remember that by the space of three years; reckoning from his first coming to Ephesus, unto this time, that he now called at Miletus; see Act 18:19 and

I ceased not to warn everyone night and day with tears; that is, he was constantly and continually cautioning them against false teachers, and their doctrines, in the most tender and affectionate manner; shedding tears at the thoughts of what mischief would be done, and how many souls would be ruined by them; which gives a lively idea of the apostle, and his ministry, of his affection, zeal, and diligence, very worthy of the imitation of all the preachers of the Gospel. Several copies, and all the Oriental versions, read, "everyone of you".

Gill: Act 20:32

And now brethren,.... So the apostle calls the elders of the church at Ephesus; though they had not the same gifts, and were not in the same high office as he was, yet he puts himself upon a level with them, as if he and they were fellow elders, as Peter calls himself, 1Pe 5:1 which is an instance of the apostle's humility and affection:

I commend you to God; to God the Father; to his grace, to supply all their need; to his wisdom, to direct them in all their affairs; and to his power, to keep them from the sins and corruptions of the times, and from the errors and heresies now broaching, or to be broached.

And to the word of his grace: either the Gospel, before called the Gospel of the grace of God, Act 20:24 This is sometimes called "the word", the word of faith, of truth, of righteousness, of reconciliation and salvation; and is "his" word, the word of God, and not of man; it comes from him, is concerning him, and is succeeded by him; and it is the word of "his grace", since it publishes his free grace and mercy in Christ Jesus, and declares salvation to, be wholly of the grace of God; to which this church is commended by the apostle as a rule of faith and practice, to attend unto, and abide by, and as a preservative from those errors and heresies which he had observed would spring up among them, and which would be for their instruction, comfort, and establishment: or else the Lord Jesus is intended, who is the eternal and essential word of God; who, as the word, inwardly conceived, is the image of the mind, equal to it, and yet distinct from it, so Christ is the image of the invisible God, equal to him, and yet a distinct person from him; and as the word expressed is the interpreter of the mind, so Christ the word, who was in the beginning with God, and lay in his bosom, has spoke all things from him, declared his mind, and explained his will: besides, he is the word who in the everlasting council and covenant spoke on the behalf of all his people, asked for every blessing for them, and engaged to be the surety of them; and is the word, who, in the beginning of time, spoke all things out of nothing; and now is the advocate, and speaks for the saints in heaven, as well as he has been the word spoken of by all the holy prophets from the beginning of the world: and he may be thought the rather to be designed, since the saints never commend themselves, or others, either in life, or in death, to any but to a divine person; nor is any but a divine person capable of taking the care and charge of the saints, and of making it good; nor will they trust any other; nor are the saints ever said to be committed or commended to the Gospel, but on the other hand, that is said to be committed to them: the written word is committed to the care and keeping of the saints, but not the saints to the care and keeping of that; nor does it appear so agreeable to put the written word upon a level with the divine Being; a commendation of the saints, equally to the written word, as to God himself, seems to be a lessening of the glory of the divine Being, and an ascribing too much to the word, but suits well with Christ the essential word: and who may be called the word of his grace, because the grace of God is greatly displayed in him; and because all fulness of grace dwells in him; and he is the author, donor, and object of all grace, and so a proper person to be commended to; and what follows is very applicable to him:

which is able to build you up: in faith and holiness, and on himself, the sure foundation; for though the Gospel is an instrument in the hands of the Spirit of God, in building up saints on their most holy faith, yet Christ is the master builder; it is he that builds the temple, the church, and every particular believer, and must bear the glory. The saints, though they are built on Christ the foundation, against which the gates of hell cannot prevail, and so are safe; yet they stand in need of building up, or of edification; and a church may be said to be built up, or edified, when additions are made unto it of such as shall be saved; and particular members are built up, when additions are made to their grace, or they grow in the exercise of it; when their spiritual strength increases, when their understandings are more enlightened, their judgments better informed, and their memories filled with divine truths and Gospel doctrines; when they are more and more confirmed in the faith of Christ, both as a grace, and as a doctrine; and their wills are brought to a greater resignation to the will of God, as well as their afflictions are set upon things in heaven, and their souls are more seeking after them: and now this is what God is able to do, and does do; for except he builds, in vain do the builders build; he causes all grace to abound; and so does his word, his essential word; he is the author and finisher of faith, and gives both grace and glory, as it follows:

and to give you an inheritance among all them which are sanctified: by the inheritance is meant the heavenly glory, which is a free grace gift and not obtained by the works of the law, or the industry of men. It is a distribution by lot, as the land of Canaan was, even by the lot of God's eternal purpose and decree: it is what belongs to children, to the children of God, and them only; and therefore bears this name, and comes unto them upon, and in consequence of the death of Christ the testator: it is his righteousness which entitles unto it; and it is the grace of God which makes meet for it; and the Spirit of God is the earnest of it: it is an inheritance incorruptible, undefiled, and that fadeth not away, reserved in the heavens, and is an eternal one; it lies in light, and among the saints there. God is able to give it; it is a gift of his grace, of his sovereign will, which he gives to whom he pleases; it is an inheritance of his preparing and disposing, which he calls unto, makes meet for, and bestows: and Christ, the word of his grace, is able to give it; it is in his hands, not only the promise of it, but that itself; he is in possession of it, and it is in his power to give it; and he does give it to all that the Father has given him, and who are here described from their sanctification; for this is only enjoyed by such, who are set apart by God the Father, whose sins are expiated by the blood of Christ, and to whom he is made sanctification, and who are sanctified by the blessed Spirit. Now though the Gospel, the written word, may be as a map, which shows where this inheritance lies, and which is the way to it; yet it is Christ, the living word, who gives the right unto it, the meetness for it, the earnest of it, and will put into the possession of it.

Gill: Act 20:33

I have coveted no man's silver, or gold, or apparel. This the apostle says, not merely in vindication of himself, and his character, from all charge or suspicion of avarice; but chiefly for the instruction of these elders, and all others of the same office, not to indulge the sin of covetousness, which is very disagreeable, and ought not to be in a minister of the word; and it may be observed, that many things which the apostle says before of himself to those elders, is said not to commend himself, nor so much in his own vindication, as for their imitation; compare with this Num 16:15 and to point out the character of false teachers that would come in, or spring up among them, who would make merchandise of them. Beza's ancient copy, and others, read, "the silver, &c. of none of you"; and so the Ethiopic version.

Gill: Act 20:34

Yea, you yourselves know,.... So far was the apostle from desiring to have other men's money, or to wear their apparel, or to eat their bread, that he could appeal to these elders for the truth of it, they having been eyewitnesses of it:

that these hands have ministered unto my necessities; meaning, that he had wrought with his hands, which he then held up, or stretched out, at tent making, along with Aquila and Priscilla, at Ephesus, as he had done before at Corinth, Act 18:2 and therewith supplied himself with necessaries for food and clothing; for though he had a power, as a minister of the Gospel, to forbear working, and to insist upon a maintenance from the churches, yet in some cases, and in some places, he chose rather to forego that, lest he should either any ways hinder the progress of the Gospel at the first preaching of it, or be burdensome to the churches, or give the false teachers any handle against him; and he not only supported himself in this way, but assisted others also:

and to them that were with me; as Luke, Timothy, and others; see Act 20:4.

Gill: Act 20:35

I have showed you all things,.... Both as to doctrine and practice, and had set them an example how to behave in every point, and particularly in this:

how that so labouring ye ought to support the weak; the sense of which is, that they should labour with their hands as he did, and so support the weak; either such who were weak in body, and unable to work and help themselves, and therefore should be helped, assisted, relieved, and supported by the labours of others, that were able; or the weak in faith, and take nothing of them, lest they should think the preachers of the word sought only their own worldly advantage, and so they should be stumbled and fall from the truth:

and to remember the words of the Lord Jesus; which the apostle had either collected as the sense of some passages of his, such as Luk 6:30, &c. or which though not recorded in any of the Gospels, the apostle might have received from one or other of the twelve disciples, as what were frequently used by Christ in the days of his flesh; and which the apostle had inculcated among the Ephesians, and now puts them in mind of them, they being worthy of remembrance: how he said,

it is more blessed to give than to receive: it is more comfortable, honourable, pleasant, and profitable: the giver is in a more comfortable situation, having an abundance, at least a sufficiency, and something to spare; whereas the receiver is often in want and distress, and so uncomfortable: it is an honour to give; an honour is reflected upon the giver, both by the receiver, and others; when to receive is an instance of meanness, and carries in it, among men, some degree of dishonour: it is a pleasure to a liberal man to distribute to the necessities of others; and it cannot be grateful to a man to be in such circumstances, as make it necessary for him to receive from others, and be dependent on them; and great are the advantages and profit which a cheerful giver reaps, both in this world, and that to come: wherefore the conclusion which the apostle would have drawn from hence is, that it is much more eligible for a man to work with his own hands, and support himself, and assist others, than to receive at the hands of others.

Gill: Act 20:36

And when he had thus spoken,.... And finished his speech to the elders: he kneeled down: upon the floor, which was a prayer gesture, used by Christ, and others; for, it seems, the disuse of kneeling in prayer, between the passover and pentecost, which Tertullian ^k, and other writers, speak of, had not yet obtained, which was in memory of Christ's resurrection from the dead, for this was now the time: see Act 20:6 and

prayed with them all: and no doubt for them all; the Syriac version renders it, "and he prayed, and all the men with him"; the apostle, and the elders, joined together in prayer.

Gill: Act 20:37

And they all wept sore,.... At the thoughts of parting with such a faithful and affectionate friend and servant of Christ; and no doubt but their affections were greatly moved by his prayers for them, as well as by his discourse to them. Christians are not Stoics, religion does not take away and destroy the natural affections, but regulates and governs them, and directs to a right use of them:

and fell on Paul's neck and kissed him; as Esau fell on Jacob's neck and kissed him, Gen 33:4 and Joseph on his brother Benjamin's, and his father Jacob's, Gen 45:14. And it was usual with the eastern nations, particularly the Persians ^l, for friends and relations to kiss at parting, as well as at meeting; see Rth 1:9.

Gill: Act 20:38

Sorrowing most of all for the words which he spake,.... In Act 20:25 it filled them with sorrow to part with him; but this was increased, and made almost intolerable by what he said,

that they should see his face no more: could they have hoped to have seen him again, it would have made their parting with him more easy; but to be told they should never see him more in this world, it cut them to the heart; which shows what a share the apostle had in their hearts and affections, and not without good reason: however, that they might have a sight of him as long as they could, they went along with him to see him take shipping, and to see the last of him.

And they accompanied him unto the ship: which lay at Miletus waiting for him.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 20:2

¹ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

² tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

³ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

⁴ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

NET Notes: Act 20:3

¹ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

² tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

³ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

⁴ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

⁵ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

⁶ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

⁷ sn Macedonia was the Roman province of Macedonia in Greece.

NET Notes: Act 20:4

¹ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

² sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

³ tn Grk “of the Thessalonians.”

map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

⁴ tn Grk “and Gaius,” but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁵ sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

map For location see JP1 E2; JP2 E2; JP3 E2.

⁶ tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

NET Notes: Act 20:5

¹ tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

² sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

NET Notes: Act 20:6

¹ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

³ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

⁴ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

⁵ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

⁶ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

NET Notes: Act 20:7

¹ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

² tn Or “assembled.”

³ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

⁴ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

⁵ tn Or “prolonged.”

NET Notes: Act 20:8

¹ tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”

² sn This is best taken as a parenthetical note by the author.

NET Notes: Act 20:9

¹ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

² tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

³ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

⁴ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

NET Notes: Act 20:10

¹ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

² tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

³ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

⁴ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

⁵ tn Grk “for his life is in him” (an idiom).

NET Notes: Act 20:11

¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

² tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

³ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

NET Notes: Act 20:12

¹ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

NET Notes: Act 20:13

¹ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

³ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

⁴ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

⁵ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

⁶ tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

⁷ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

⁸ tn Or “there on foot.”

NET Notes: Act 20:14

¹ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

² tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

³ sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.

NET Notes: Act 20:15

¹ tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

² tn Or “offshore from Chios.”

sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.

³ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

⁴ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

⁵ sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).

NET Notes: Act 20:16

¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

² tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

⁴ tn Or “was eager.”

⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁶ tn Grk “if it could be to him” (an idiom).

NET Notes: Act 20:17

¹ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

² tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

³ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

NET Notes: Act 20:18

¹ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

² tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

³ tn Grk “Asia”; see the note on this word in v. 16.

NET Notes: Act 20:19

¹ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

² sn These plots are mentioned in Acts 9:24; 20:13.

NET Notes: Act 20:20

¹ tn Or “declaring.”

² tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

³ tn Or “openly.”

NET Notes: Act 20:21

¹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

² tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

NET Notes: Act 20:22

¹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

² tn Grk “bound.”

³ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

⁴ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

NET Notes: Act 20:23

¹ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

² tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

³ tn The Greek text here reads κατὰ πόλιν (kata polin).

⁴ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

⁵ tn Grk “bonds.”

⁶ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

NET Notes: Act 20:24

¹ tn Grk “soul.”

² tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

³ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

⁴ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

⁵ tn Or “to the gospel.”

NET Notes: Act 20:25

¹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

² tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

³ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

⁴ tn Grk “will see my face” (an idiom for seeing someone in person).

NET Notes: Act 20:26

¹ tn Or “testify.”

² tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

³ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

NET Notes: Act 20:27

¹ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

² tn Or “proclaiming,” “declaring.”

³ tn Or “plan.”

NET Notes: Act 20:28

¹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

² tn Grk “in which.”

³ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

⁴ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

⁵ tn Or “acquired.”

⁶ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

NET Notes: Act 20:29

¹ tn Grk “after my departure.”

² tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

NET Notes: Act 20:30

¹ tn Grk “from among yourselves.”

² tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

³ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

NET Notes: Act 20:31

¹ tn Or “be watchful.”

² tn Or “admonishing.”

NET Notes: Act 20:32

¹ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

² tn Grk “word.”

³ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

NET Notes: Act 20:33

¹ tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.

NET Notes: Act 20:34

¹ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

NET Notes: Act 20:35

¹ sn The expression By all these things means “In everything I did.”

² tn Or “must assist.”

³ tn Or “the sick.” See Eph 4:28.

⁴ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

NET Notes: Act 20:36

¹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

NET Notes: Act 20:37

¹ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

² tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

³ sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.

NET Notes: Act 20:38

¹ tn Or “pained.”

² tn Grk “by the word that he had said.”

³ tn Grk “to see his face” (an idiom for seeing someone in person).

⁴ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

Geneva Bible: Act 20:2

And when he had gone over those parts, and had given them ^{( a )} much exhortation, he came into Greece,

^{( a )} For after so great trouble, there was need of much exhortation.

Geneva Bible: Act 20:3

^{( 2 )} And [there] abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.

^{( 2 )} A perverse zeal is the guider and instructor to murderers: and we are not excluded by the wisdom of God to prevent the endeavours of wicked men.

Geneva Bible: Act 20:7

^{( 3 )} And upon the ^{( b )} first [day] of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

^{( 3 )} Assemblies in the night-time cannot be justly condemned, neither should they be, when the cause is good.

^{( b )} Literally, "the first day of the Sabbath", that is, upon the Lord's day: so that by this place, and by (1Co 16:2) we properly understand that in those days the Christians habitually assembled themselves solemnly together upon that day.

Geneva Bible: Act 20:8

^{( 4 )} And there were many lights in the upper chamber, where they were gathered together.

^{( 4 )} The devil, taking care to trouble the Church with a great offence, gives Paul a singular occasion to confirm the Gospel

Geneva Bible: Act 20:16

^{( 5 )} For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.

^{( 5 )} Paul, an earnest and diligent follower of Christ, making haste to his bonds without any ceasing or stopping in his race, first of all as it were makes his testament, wherein he gives an account of his former life, defends the doctrine which he taught, and exhorts the pastors of the church to persevere and go forward with continuance in their office.

Geneva Bible: Act 20:17

And from ^{( c )} Miletus he sent to Ephesus, and called the elders of the church.

^{( c )} According as the situation of these places is set forth, the distance between Ephesus and Miletus was almost 50 miles or 80 km.

Geneva Bible: Act 20:18

^{( 6 )} And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,

^{( 6 )} A graphic image of a true pastor.

Geneva Bible: Act 20:20

[And] how I kept ^{( d )} back nothing that was profitable [unto you], but have shewed you, and have taught you publickly, and from house to house,

^{( d )} I did not refrain form speaking, neither did I conceal my motives in any way at all, either for fear or for wicked gain.

Geneva Bible: Act 20:22

^{( 7 )} And now, behold, I go ^{( e )} bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:

^{( 7 )} He testifies that he goes to his imprisonment by the commandment of God.

^{( e )} He calls the guiding direction of the Holy Spirit, who forced him to take his journey to Jerusalem, the bond of the Sprit, whom he followed with all his heart.

Geneva Bible: Act 20:26

Wherefore I take you to record this day, that I [am] ^{( f )} pure from the blood of all [men].

^{( f )} If you perish, yet there will fault with me.

See Act 18:6

Geneva Bible: Act 20:27

^{( 8 )} For I have not shunned to declare unto you all the counsel of God.

^{( 8 )} The doctrine of the apostles is most perfect and absolute.

Geneva Bible: Act 20:28

Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to ^{( g )} feed the church of God, which ^{( h )} he hath purchased with ^{( i )} his own blood.

^{( g )} To keep it, to feed and govern it.

^{( h )} A notable sentence for Christ's Godhead: which shows plainly in his person, how that by reason of the joining together of the two natures in his own person, that which is proper to one is spoken of the other, being taken as deriving from one another, and not in the original: which in old time the godly fathers termed a communicating or fellowship of properties or attributes, that is to say, a making common of that to two, which belongs but to one.

^{( i )} The words "his own" show forth the excellency of that blood.

Geneva Bible: Act 20:29

^{( 9 )} For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.

^{( 9 )} A prophecy of pastors that would immediately degenerate into wolves, against those who boast and brag only of a succession of persons.

Geneva Bible: Act 20:30

Also of your own selves shall men arise, speaking perverse things, to ^{( k )} draw away disciples after them.

^{( k )} This is great misery, to want the presence of such a shepherd, but it is a greater misery to have wolves enter in.

Geneva Bible: Act 20:32

^{( 10 )} And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an ^{( l )} inheritance among all them which are sanctified.

^{( 10 )} The power of God, and his free promises revealed in his word, are the props and upholders of the ministry of the Gospel.

^{( l )} As children, and therefore an inheritance of free love and good will.

Geneva Bible: Act 20:33

^{( 11 )} I have coveted no man's silver, or gold, or apparel.

^{( 11 )} Pastors must before all things beware of covetousness.

Geneva Bible: Act 20:35

I have shewed you all things, how that so labouring ye ought ^{( m )} to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.

^{( m )} As it were by reaching out the hand to those who otherwise are about to slip and fall away, and so to steady them.

Geneva Bible: Act 20:37

^{( 12 )} And they all wept sore, and fell on Paul's neck, and kissed him,

^{( 12 )} The Gospel does not take away natural affections, but rules and bridles them in good order.

Commentary -- Verse Range Notes

TSK Synopsis: Act 20:1-38

1 Paul goes to Macedonia, and thence to Troas.

7 He celebrates the Lord's supper, and preaches.

9 Eutychus having fallen down dead is raised to life.

13 He continues his travels;

17 and at Miletum he calls the elders together, tells them what shall befall to himself,

28 commits God's flock to them,

29 warns them of false teachers,

32 commends them to God,

36 prays with them, and departs.

Combined Bible: Act 20:2

3. The career of the apostle for the next few months is not given in detail, but the whole is condensed into this brief statement: (2) " And when he had gone through those parts, and had given them much exhortation, he went into Greece; (3) and having spent three months there, he resolved to return through Macedonia, because a plot was laid against him by the Jews as he was about to set sail for Syria. " Several events transpired in the interval thus hurriedly passed over, a knowledge of which is accessible through epistles written at the time, and which we shall briefly consider.  

When Paul and Barnabas were in Jerusalem on the mission from the Church in Antioch, as recorded in the fifteenth chapter of Acts, it was formally agreed, among the apostles then present, that Peter, James, and John should labor chiefly among the Jews, and Paul and Barnabas among the Gentiles. It was stipulated, however, that the latter should assist in providing for the poor in Judea. "This," says Paul, "I was also forward to do." In accordance with this agreement, we find that he was now urging a general collection in the Churches of Macedonia and Achaia for this purpose. The Churches in Achaia, indeed, were ready for the contribution a whole year before this, and Paul had written to them in the First Epistle to the Corinthians, "Upon the first day of the week, let each of you lay by him in store, as God has prospered him, that there be no collections when I come." For prudential considerations, such as prompted him so often to labor without remuneration from the Churches, he was not willing to be himself the bearer of this gift, although the Churches in Macedonia had entreated him to do so. He at first, indeed, had not fully intended to go to Jerusalem in connection with it, but had said to the Churches, "Whomsoever you will approve by letters, them will I send to take your gift to Jerusalem; and if it be proper that I should go also, they shall go with me." The importance of the mission, however, grew more momentous as time advanced, so that he resolved to go himself, and the enterprise became a subject of most absorbing interest.  

The circumstance which led to this result was the increasing alienation between the Jews and the Gentiles within the Church. The decree of the apostles and inspired brethren in Jerusalem, though it had given comfort to the Church in Antioch, where the controversy first became rife, and had done good everywhere that it was carried, had not succeeded in entirely quelling the pride and arrogance of the judaizing teachers. They had persisted in their schismatical efforts, until there was not a wide-spread disaffection between the parties, threatening to rend the whole Church into two hostile bodies. By this influence the Churches in Galatia had become almost entirely alienated from Paul, for whom they once would have been willing to pluck out their own eyes, and were rapidly led back under bondage to the law of Moses. The Church in Rome, at the opposite extremity of the territory which had been evangelized, was also disturbed by factions, the Jews insisting that justification was by works of law, and that the distinctions of meats and holy days should be perpetuated. Such danger to the cause could but be to Paul a source of inexpressible anxiety; and while it was imminent he concentrated all his energies to its aversions.  

Already engaged in a general collection among Churches composed chiefly of Gentiles, for the benefit of Jewish saints in Judea, and knowing the tendency of a kind action to win back alienated affections, he pushes the work forward with renewed industry, for the accomplishment of this good end. He presents this motive to the Corinthians, in the following words: "For the ministration of this service not only supplies the wants of the saints, but also superabounds to God, by means of many thanksgivings (they glorifying God, through the proof supplied by this ministration of your subjection to the gospel of Jesus Christ which you have confessed, and of the liberality of your fellowship for them and for all,) and by their prayers in your behalf, having a great affection for you on account of the exceeding favor of God which is in you." He here expresses as great confidence in the good result of the enterprise, as if it were already accomplished, and the Jews were already overflowing with affection to the Gentiles, and offering many thanksgivings and prayers to God in their behalf. Thus he felt while stimulating the liberality of the brethren; but when the collections were all made in the Churches, and he was about to start from Corinth to Jerusalem with it, his anxiety was most intense, and he began to fear the alienation of the Jews was so great that they would not accept the gift, and thus the breach he was trying to close would be opened wider. We know this by the almost painful earnestness with which he calls upon the brethren at Rome to pray with him for the success of his efforts. He says: "Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that you strive together with me in prayer to God for me, that I may be delivered from the disobedient in Judea, and that my service which I have for Jerusalem may be accepted by the saints. " If he called thus earnestly for the prayers of the distant Church at Rome, how much more must he have enlisted those of the Churches in Achaia and Macedonia, who were immediately concerned in the enterprise itself! We have here the spectacle of a man who was regarded with suspicion, if not with positive dislike, by a large portion of his brethren, securing from others who were involved with him in the same reproach, a self-denying contribution for the temporal wants of the disaffected party; and, then, fearing lest their disaffection was so great as to lead them to reject the gift-a fear which would cause most men to withhold it entirely-he calls upon all the donors to unite in persistent prayer that it might not be rejected. The object of it all, too, was to gain no selfish ends, but to win back the alienated affections of brethren, and to preserve the unity of the body of Christ. No nobler instance of disinterested benevolence can be found in the history of men. The prosecution of the enterprise as we will hereafter see, was in keeping with the magnanimity of its inception. But before we consider it further, we must briefly notice some kindred facts.  

For the same grand purpose which prompted the great collection, Paul wrote, during his three months' stay in Corinth, the two epistles to the Galatians and the Romans. This we have already assumed in our references to them as cotemporaneous with the collection. The most conclusive evidence for assigning to them this date may be briefly stated as follows: In the epistle to the Romans, Paul expressly states that he was about to start for Jerusalem with the contribution which had been collected. But this could have been said only toward the close of his present stay in Corinth. Moreover, Gaius, who lived in Corinth, was his host at the time of writing to the Romans; and Phoebe, of the Corinthian seaport Cenchrea, was the bearer of the epistle. As for Galatians, it contains a reference to Paul's first visit to them, implying that he had been there a second time. His words are: "You know that it was on account of sickness that I preached the gospel to you at the first." It was written, then, after his second visit. But this leaves the date very indefinite, and there are no other notes of time within the epistle itself to fix it more definitely. There is, however, a close correspondence in subject-matter between it and the epistle to the Romans, indicating that they were written under the same condition of affairs, and about the same time. This, in the absence of conflicting evidence, is considered conclusive. It is not certain which of the two was written first, but, as in Romans, Paul speaks of his departure for Jerusalem as about to take place, it is more probable that Galatians was written previous to this. In both, the apostle contends by authority and by argument against the destructive teaching of the judaizing party, striving, by this means, to put them to silence at the same time that he was aiming, by a noble act of self-denial, to win back their good-will, both to himself and to the Gentiles, whose cause he had espoused.  

Having dispatched these two epistles, and collected about him the messengers of the various Churches, the apostle was about to start for Syria by water, when, as the text last quoted affirms, he learned that a plot was laid against him by the Jews, which determined him to change his course. This plot was probably an arrangement to waylay him on the road to Cenchrea, and perhaps both rob and murder him. Having timely notice of the danger, "he determined to return through Macedonia," and started by another road.   

  

  

Combined Bible: Act 20:3

notes on verse 2  

  

Combined Bible: Act 20:4

5. (4) " And there accompanied him, as far as Asia, Sopater of Berea; Aristarchus and Secundus of Thessalonica; Gaius of Derbe, and Timothy; and Tychicus and Trophimus of Asia. (5) These, going before, waited for us at Troas. " This sentence brings us again into company with two familiar companions of Paul, from whom we have been parted for some time. The name of Timothy has not occurred in the history before, since he was dispatched with Erastus from Ephesus into Macedonia. He had, however, joined company again with Paul while the latter was in Macedonia, as we learn from the fact that his name appears in the salutation of the Second Epistle to the Corinthians. Luke, the other party here introduced, has not been an eye-witness of the scenes he was describing since the scouring of Paul and Silas in Philippi. His significant we and us were discontinued then, and are not resumed until he says, in this verse, "These, going before, waited for us in Troas." The probability is, that he had resided in that city during the whole of this period, and now, as Paul was passing through on his way to Jerusalem, he once more joined the company. During his absence the narrative has been very hurried and elliptical. We shall now, for a time, find it circumstantial in the extreme.   

  

  

Combined Bible: Act 20:5

notes on verse 4  

  

Combined Bible: Act 20:6

The delay of Paul at Philippi may be well accounted for by the strong affection which he bore toward the congregation there, and his present expectation that he would see their faces in the flesh no more. (6) " And we, after the days of unleavened bread, sailed away from Philippi, and came to them in Troas in five days, where we remained seven days. " The "days of unleavened bread" here mentioned remind us that it had been nearly one year since the close of Paul's labors in Ephesus; for he was awaiting the approach of Pentecost when the mob was aroused by Demetrius. He probably left there between the Passover and Pentecost, and as the Passover had now returned again, the time he had spent in his tour through Macedonia and Achaia and back to Philippi must have occupied ten or eleven months.  

The voyage from Philippi to Troas occupied, as here stated, five days, though, on a former occasion, they had sailed from Troas and reached Philippi in two days. The delay on this trip is suggestive of adverse winds.  

The brethren who had preceded Paul and Luke to Troas had already spent there the five days occupied by the latter on the journey, and a portion of the seven days of unleavened bread which they spent in Philippi. The seven additional days now spent there by the whole company, making an aggregate of more than two weeks, gave sufficient time to accomplish much in a community where a door was already opened by the Lord.   

  

  

Combined Bible: Act 20:7

The last period of seven days included and was terminated by the Lord's day. (7) " And on the first day of the week, when the disciples came together to break the loaf, Paul discoursed to them, about to depart on the next day, and continued his discourse till midnight. " This passage indicates both the day of the week in which the disciples broke the loaf, and the prime object of their meeting on that day. It shows that the loaf was broken on the first day of the week; and we have no apostolic precedent for breaking it on any other day.  

The disciples came together on that day, even though Paul and Luke and Timothy, and all he brethren who had come from Greece, were present, not primarily to hear one or more of them discourse, but "to break the loaf. " Such is the distinct statement of the historian. That such was an established custom in the Churches is implied in a rebuke administered by Paul to the Church at Corinth, in which he says: "When you come together in one place, it is not to eat the Lord's supper." Now, for this they would not have deserved censure, had it not been that to eat the Lord's supper was the proper object of their assemblage. These facts are sufficient to establish the conclusion that the main object of the Lord's-day meeting was to break the loaf.  

This conclusion will be of service to us in seeking to determine the frequency with which the loaf was broken. If the prime object of the Lord's-day meeting was to celebrate the Lord's supper, then all the evidence we have of the custom of meeting every Lord's day is equally conclusive in reference to the weekly observance of the Lord's supper. But the former custom is universally admitted by Christians of the present day, and therefore there should be no dispute in reference to the latter.  

It must, in candor, be admitted, that there is no express statement in the New Testament that the disciples broke the loaf every Lord's day; neither is it stated that they met every Lord's day. Yet the question, how often shall the congregation meet together to break the loaf, is one which can not be avoided, but must be settled practically in some way. The different religious parties have hitherto agreed upon a common principle of action, which is, that each may settle the question according to its own judgment of what is most profitable and expedient. This principle, if applied by congregations instead of parties, is a safe one in reference to matters upon which we have no means of knowing the divine will, or the apostolic custom. But when we can determine, with even a good degree of probability, an apostolic custom, our own judgment should yield to it. So all parties have reasoned in reference to the Lord's day. The intimations contained in the New Testament, together with the universal custom known to have existed in the Churches during the age succeeding that of the apostles, has been decided by them all as sufficient to establish the divine authority of the religious observance of the Lord's day; and yet they have not consented to the weekly observance of the Lord's supper, the proof of which is precisely the same.  

As a practical issue between the advocates of weekly communion and their opponents, the questions really has reference to the comparative weight of evidence in favor of this practice, and of monthly, quarterly, or yearly communion. When it is thus presented, no one can long hesitate as to the conclusion; for in favor of either of the intervals last mentioned there is not the least evidence, either in the New Testament, or in the uninspired history of the Churches. On the other hand, it is the universal testimony of antiquity that the Churches of the second century broke the loaf every Lord's day, and considered it a custom of apostolic appointment. Now it can not be doubted that the apostolic Churches had some regular interval at which to celebrate this institution, and seeing that all the evidence there is in the case is in favor of a weekly celebration, there is no room for a reasonable doubt that this was the interval which they adopted.  

It is very generally admitted, even among parties who do not observe the practice themselves, that the apostolic Churches broke the loaf weekly; but it is still made a question whether, in the absence of an express commandment, this example is binding upon us. This question is likely to be determined differently by two different classes of men. Those who are disposed to follow chiefly the guide of their own judgment, or of their denominational customs, will feel little influenced by such a precedent. But to those who are determined that the very slightest indication of the divine will shall govern them, the question must present itself in this way: "We are commanded to do this in memory of Jesus. We are not told, in definite terms, how often it shall be done; but we find that the apostles established the custom of meeting every Lord's day for this purpose. This is an inspired precedent, and with it we must comply. We can come to no other conclusion without assuming an ability to judge of this matter with more wisdom than did the apostle."  

We return to the meeting in Troas. The extreme length of Paul's discourse on this occasion is in striking contrast with the brevity of his other speeches, as reported by Luke. It is to be accounted for by the anxiety of the apostle, in bidding them a final farewell, to leave the brethren as well guarded as possible against the temptations which awaited them.   

  

  

Combined Bible: Act 20:8

The long and solemn discourse was interrupted at midnight, by an incident which caused great alarm, and some confusion, in the audience. (8) " Now there were many lamps in the upper chamber where we were assembled; (9) and there sat in the window a certain young man named Eutychus, who was borne down by deep sleep: and as Paul was discoursing a very long time, borne down with sleep, he fell from the third story down, and was taken up dead. (10) But Paul went down, and fell upon him, and embraced him, and said, Be not troubled, for his life is in him. " It is assumed by some writers, that the young man was not really dead, and Paul's remark, "his life is in him," is adduced in proof of the assumption. If this remark had been made when Paul first saw him, it might, with propriety, be so understood, but as it was made after he had fallen upon him, and embraced him, action evidently designed to restore him, it should be understood as only a modest way of declaring that he had restored him to life.   

  

  

Combined Bible: Act 20:9

notes on verse 8  

  

Combined Bible: Act 20:10

notes on verse 8  

  

Combined Bible: Act 20:11

The alarm produced by the death of Eutychus, the astonishing display of divine power in his restoration to life, and the stillness of the midnight hour in which it all transpired, could but add greatly to the solemnity which already pervaded the audience. Their feelings were too deeply wrought upon to think of sleep, and the meeting was still protracted. They returned to the upper chamber, where the lights were still burning, and the elements of the Lord's supper remained as yet undistributed. Paul, notwithstanding the length and earnestness of his discourse, was still unexhausted. (11) " And having gone up, and broken the loaf, and eaten it, he conversed yet a long time, even till daybreak, and so he departed. " Thus the whole night was spent in religious discourse and conversation, interrupted, at midnight, by a death and a resurrection, and this followed by the celebration of the Lord's death, which brings the hope of a better resurrection. The whole scene concluded at daybreak, in one of those touching farewells, in which the pain of parting and the hope of meeting to part no more, struggle so tearfully for the mastery of the soul. It was a night long to be remembered by those who were there, and will yet be a theme of much conversation in eternity.  

It is a question of some curiosity whether it was at daybreak on Sunday morning or Monday morning, that this assembly was dismissed. They were assembled in the early part of the night, yet the time of their assembling was included in the "first day of the week." If the brethren in Troas were accustomed to begin and close the day at midnight, according to the Greek custom, it must have been Sunday night when they met. But if they reckoned according to the Jewish method, which began and closed the day with sunset, then they must have met on what we call Saturday night; for in this case the whole of that night would belong to the first day of the week, and Sunday night to the second day. It is supposed, by many commentators, that the Greek method prevailed, and that they met Sunday night; but, with Mr. Howson, I am constrained to the other opinion; a conclusive proof of which I find in the fact, that if the meeting was on Sunday night, then the loaf was broken on Monday morning; for it was broken after midnight. There can be no doubt of this fact, unless we understand the breaking of the loaf, mentioned in the eleventh verse, as referring to a common meal. But this is inadmissible; for, having stated, ( verse 7 Ac 20:7> ,) that they came together to break the loaf and now stating, for the first time, that Paul did break the loaf, we must conclude that by the same expression, Luke means the same thing. To this objection that Paul alone is said to have broken and eaten the bread, I answer, that this would be a very natural expression to indicate that Paul officiated at the table; but, on the other hand, if it is a common meal, it would be strange that he alone should eat, especially to the exclusion of his traveling companions, who were going to start as early in the morning as he did. I conclude, therefore, that the brethren met on the night after the Jewish Sabbath, which was still observed as a day of rest by all of them who were Jews or Jewish proselytes, and considering this the beginning of the first day of the week, spent it in the manner above described. On Sunday morning Paul and his companions resumed their journey, being constrained, no doubt, by the movements of the ship, which had already been in the harbor of Troas seven days. His example does not justify traveling on the Lord's day, except under similar constraint, and upon a mission as purely religious as that which was taking him to Jerusalem.   

  

  

Combined Bible: Act 20:12

Recurring again to the incident concerning Eutychus, in order to state more particularly the gratification which the brethren felt at his recovery, Luke here remarks: (12) " And they brought the young man alive, and were not a little comforted. " The close connection of this remark with the departure of Paul and his company, and its disconnection from the statement concerning the resumption of the meeting, indicate that it refers to their bringing him away from the meeting.   

  

  

Combined Bible: Act 20:13

Paul and his whole company departed at an early hour in the morning, and the meeting breaking up at daybreak for this purpose. But their routes for the day were different. (13) " We went forward to the ship, and sailed for Assos, intending there to take in Paul; for so he had appointed, intending himself to go on foot. " The coasting voyage of the ship around Cape Lectum to Assos was about forty miles, while the distance across was only twenty. This would enable Paul to reach that point on foot about as soon as the ship could sail there with favorable winds. His motive in choosing to walk this distance, and to go alone, has been a subject of various conjectures. But the deep gloom which shrouded his feelings, caused by prophetic warnings of great dangers ahead; by the critical state of the Churches everywhere; and by the final farewell which he was giving to Churches which he had planted and nourished, naturally prompted him to seek solitude for a time. On shipboard solitude was impossible, and while in port there was always a group of disciples or a whole congregation claiming his attention. His only opportunity, therefore, during the whole voyage, for solitary reflection, such as the soul longs for amid trials like his, was to seize this occasion for a lonely journey on foot. Amid the more stirring scenes of the apostle's life, while announcing, with oracular authority the will of God, and confirming his words by miraculous demonstrations, we are apt to lose our human sympathy for the man, in our admiration for the apostle. But when we contemplate him under circumstances like the present, worn down by the sleepless labors of the whole night; burdened in spirit too heavily for even the society of sympathizing friends; and yet, with all his weariness, choosing a long day's journey on foot, that he might indulge to satiety the gloom which oppressed him, we are so much reminded of our own seasons of affliction, as to feel, with great distinctness, the human tie which binds our hearts to his. No ardent laborer in the vineyard of the Lord but feels his soul at times ready to sink beneath its load of anxiety and disappointment, and finds no comfort except in allowing the very excess of sorrow to waste itself away amid silence and solitude. In such hours it will do us good to walk with Paul through this lonely journey, and remember how much suffering has been endured by greater and better men than we.   

  

  

Combined Bible: Act 20:14

The ship and the footman arrived together. (14) " And when he met us at Assos, we took him on board and went to Mitylene. (15) Sailing thence, the next day we arrived opposite Chios. In another day we came to Samos, and remaining all night at Trogyllium, on the following day we went to Miletus; (16) for Paul had determined to sail by Ephesus, so that he might not spend time in Asia; for he was hastening, if it were possible for him, to be in Jerusalem on the day of Pentecost. " If the ship had been under Paul's control, he could have spent at Ephesus the time which was spent at Miletus, without delaying his arrival in Jerusalem. The fact, therefore, that he avoided Ephesus, to keep from losing time, shows that the vessel was not under his control, but that a visit to Ephesus would have required him to leave the ship he was on, and take passage on some other bound for that port. This might have caused delay, and the uncertainty of meeting at Ephesus a vessel bound for Syria might have protracted the delay too long to reach Jerusalem in the time desired. The mention of the matter by Luke shows that Paul felt some inclination to revisit Ephesus, that he might witness the present results of his protracted labors there. The day of Pentecost, however, furnished the only occasion which he could expect before fall, on which the Jews would be generally congregated in Jerusalem, and he desired to be there to distribute the contribution for the poor without visiting the rural districts individually for that purpose. We will yet see that he made the journey in time for the feast.   

  

  

Combined Bible: Act 20:15

notes on verse 14  

  

Combined Bible: Act 20:16

notes on verse 14  

  

Combined Bible: Act 20:17

His desire to see the brethren in Ephesus was gratified, in part, by a short delay of the vessel in the harbor of Miletus. (17) " But from Miletus he sent to Ephesus, and called for the elders of the Church. " The distance was about thirty miles. gone up himself but for some uncertainty about the movements of the vessel, which was probably waiting for some expected ship to come into port before proceeding. If he had missed the vessel, it would have defeated his purpose of attending the feast; whereas, if the elders should get down too late, they would suffer only the inconvenience of the walk.   

  

  

Combined Bible: Act 20:18

The interview with these elders may be regarded as a type of all the meetings and partings which took place on this journey, and was, probably, described with minuteness on this account. (18) " And when they had come to him, he said to them, You well know from the day in which I first came into Asia, after what manner I was with you all the time, (19) serving the Lord with all humility and many tears and trials which befell me by the plots of the Jews; (20) that I have kept back nothing that was profitable, but have declared it to you, and taught you both publicly and from house to house, (21) testifying to both Jews and Greeks repentance toward God, and faith in our Lord Jesus Christ. " The order in which the terms repentance and faith occur in this last sentence, and in some other passages, has been urged as proof that repentance occurs before faith in the order of mental operations. But this is a most fallacious source of reasoning. From it we might argue that sanctification precedes faith, because Paul addresses the Thessalonians as having been chosen to salvation "through sanctification of spirit and the belief of the truth;" or that the confession precedes faith, because Paul says: "If thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart that God has raised him from the dead, thou shalt be saved." The order of the words describing two actions proves nothing in reference to the order of their occurrence, except when it is mad evident that it was the writer's intention to indicate the order of occurrence. No such intention is manifest here.  

The purpose of the sentence in question is to state the two leading topics on which he had testified among the Ephesians, and the order in which they are mentioned was suggested by the nature of the case. All the Jews in Ephesus and all the Gentiles who attended the synagogue worship already believed in God, before Paul preached to them concerning Jesus. It was also necessary that all the heathen should learn to believe in God, before hearing the gospel of the Son of God. Moreover, they might be induced to repent toward God, as they had all been taught that they must do, before they believed that Jesus was the Son of God. Repentance toward God, bringing men to an honest and candid state of mind, was a most excellent preparation for faith in Jesus Christ. This was the design of John's ministry. He prepared them for the reception of Jesus Christ, by calling them to repentance before God. Paul also attempted to make known the true God to the Athenians, and told them that God had "commanded all men everywhere to repent," before he introduced to them the name of Jesus. This, however, is far from being proof of repentance before faith in the ordinary sense of the expression, which requires not repentance toward God before faith in Christ, but repentance toward God before faith in God.   

That a man can repent toward a God in whose existence he does not believe, is not assumed by any party; but all grant that some degree or species of faith must precede repentance, while the prevailing Protestant parties that saving faith, as it is styled, must follow repentance. The mistake which they commit arises from a misconception of the nature of both faith and repentance. Regarding repentance as simply sorrow for sin, and faith as a yielding up of the will to Christ, they very readily reach the conclusion that the former must precede the latter. But in this conception the sorrow for sin which produces repentance is mistaken for repentance itself; while the yielding up of the will to Christ, which is really repentance, is mistaken for faith. Repentance, therefore, really covers all the ground usually assigned to both repentance and saving faith, leaving no room for faith to arise after it.  

A correct definition of faith is equally inconsistent with this conception. It is "confidence as to things hoped for, conviction as to things not seen." It can exist, in this its fullest sense, only when its object is both unseen and a subject of hope. When the object is not a subject of hope, as in the faith that the worlds were framed by the word of God, the faith is merely a conviction as to something not seen. But Jesus the Christ, the prime object of the Christian's faith, is both unseen, and the being upon whom all our hopes depend. Faith in him, therefore, is both "confidence as to things hoped for, and conviction as to things not seen." But it is impossible for me to repent of the sins which I have committed against Christ before I am convinced in reference to his Messiahship, and have confidence in reference to the things which he has promised. It is, therefore, impossible for repentance to precede faith, in reference to him. On the contrary, faith, or conviction that he is the Christ, and confidence in reference to what he has promised, is the chief means of leading men to repentance; although it is still true, that deists, such as modern Jews, and some others who believe in God but reject Christ, might be induced to repent toward God before they believe in Christ.   

We may further remark, that, in the scriptural distribution of our conception of the divine nature, God is the proper object of repentance, and Jesus Christ of faith. To believe that Jesus is the Christ is the faith; but repentance is not thus limited; it has reference to God, independent of the distinction between Father and Son. It is this thought which suggested the connection of the term repentance with the name of God, and faith with that of Christ.   

  

  

Combined Bible: Act 20:19

notes on verse 18  

  

Combined Bible: Act 20:20

notes on verse 18  

  

Combined Bible: Act 20:21

notes on verse 18  

  

Combined Bible: Act 20:22

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

  

  

Combined Bible: Act 20:23

notes on verse 22  

  

Combined Bible: Act 20:24

notes on verse 22  

  

Combined Bible: Act 20:25

notes on verse 22  

  

Combined Bible: Act 20:26

notes on verse 22  

  

Combined Bible: Act 20:27

notes on verse 22  

  

Combined Bible: Act 20:28

Having thus eloquently expressed himself in reference to his past fidelity and his present devotion, he gives them a prophetic warning in reference to trials which yet awaited them, and places his own example minutely before them for imitation. (28) " Take heed, therefore, to yourselves, and to all the flock in which the Holy Spirit has placed you as overseers, to be shepherds to the Church of the Lord, which he has purchased through his own blood. (29) For I know this, that after my departure, fierce wolves will enter in among you, sparing the flock. (30) Also from among yourselves men will arise, speaking perverse things, to draw away disciples after them. (31) Therefore, watch; remembering that by night and by day, for three years, I ceased not to warn each one with tears. (32) And now, brethren, I commend you to God and to the word of his favor, which is able to build you up, and to give you an inheritance among all the sanctified. (33) I have coveted no man's gold, or silver, or apparel. (34) You yourselves know that these hands have ministered to my necessities, and to those who were with me. (35) In all things I have shown you, that so laboring, you should support the weak, and should remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive. " It was a fearful responsibility which rested on the shoulders of these men, to watch as shepherds for the flock, and realize that only by fidelity like that of Paul, could they be free from the blood of them all. In leaving them to this work, he directs their thoughts to the only power sufficient to strengthen them to perform it, by commending them to God and to his Word, assuring them that the Word was able to build them up, and give them inheritance among the sanctified. This is another among many proofs which we have seen of the confidence of the apostles in the sufficiency and power of the word of God.  

The closing admonition has reference to relief of the needy, and to the discharge of their duty, even if it were necessary for them to struggle hard to make their own bread and meat, remembering that it is more blessed to give than to receive. In this, also, he could appeal to his own example, saying, "You yourselves know that these hands," holding them out to them, "have ministered to my necessities, and to those who were with me." Thus he warns and admonishes these elders, in a speech of inimitable pathos, which is recorded by Luke that it might bear the same lesson to elders of Churches everywhere, teaching that no less than apostolic zeal and self-sacrifice are expected of them.   

  

  

Combined Bible: Act 20:29

notes on verse 28  

  

Combined Bible: Act 20:30

notes on verse 28  

  

Combined Bible: Act 20:31

notes on verse 28  

  

Combined Bible: Act 20:32

notes on verse 28  

  

Combined Bible: Act 20:33

notes on verse 28  

  

Combined Bible: Act 20:34

notes on verse 28  

  

Combined Bible: Act 20:35

notes on verse 28  

  

Combined Bible: Act 20:36

When these solemn and touching words were concluded, the apostle was ready to re-embark upon the vessel about to weigh anchor in the harbor, and the final farewell must be spoken. (36) " And when he had thus spoken, he kneeled down, and prayed with them all; (37) and they all wept much, and fell upon Paul's neck, and kissed him, (38) sorrowing most of all for the word which he had spoken, that they should see his face no more. " It would be difficult to imagine a more touching scene. The tears of women and of children are sometimes shallow; but when full-grown men, men of gray hairs, who have been hardened to endurance by the bitter struggles of life, are seen to weep like children, and to fall upon one another's necks, we have the deepest expression of grief ever witnessed on earth. Such, however, is not the sorrow of this world. When the strong man of the world is overwhelmed with grief, he seeks for solitude, and his heart grows harder while it is breaking. But the sorrow of the man of faith is softening and purifying. It binds the afflicted in closer sympathy with one another and with God, while it is sanctified by prayer. It is painful, but it is not altogether unwelcome. It is a sorrow which we are willing to feel again, and which we love to remember. The history of the Church is full of scenes like this. When the paths of many pilgrims meet, and they mingle together, for a few days, their prayers, their songs of praise, their counsels, and their tears, the hour of parting is like a repetition of this scene on the sea-shore at Miletus. Tears, and heavings of the breast, which tell of grief and love and hope all struggling together in the soul; the parting hand and fond embrace; the blessing of God invoked, but not expressed; the sad turning away to duties which the soul feels for the moment too weak to perform-these are all familiar to the servants of God, and are remembered as tokens of those hours when, most of all, the joys of heaven seem to triumph over the sorrows of earth.  

If Paul had been parting from these brethren under happy anticipations for them both, the sorrow of neither party could have been so great. But, added to the pain of a final parting was the gloom of their own uncertain future, and the terrible and undefined afflictions which certainly awaited him. There is not, in the history of our race, apart from the sufferings of the Son of God, a nobler instance of self-sacrifice than is presented by Paul on this journey. He had already, twelve months before this, recounted a catalogue of sufferings more abundant than had fallen to the lot of any other man. He had been often in prison, and often on the verge of death. From the Jews he had five times received forty stripes save one, and had three times been beaten with rods. Once he was stoned, and left on the ground, supposed to be dead. He had suffered shipwreck three times, and spent a day and a night struggling in the waters of the great deep. In his many journeys, he had been exposed to perils by water, by robbers, by his own countrymen, by the heathen; in the city, in the wilderness, in the sea, and among false brethren. He had suffered from weariness, and painfulness and wakefulness. He had endured hunger and thirst, and had known what it was to be cold for want of sufficient clothing. Besides all these things, which were without, he had been and was still bearing a burden not less painful in the care of all the Churches. And besides even all this, was that thorn in the flesh, the messenger of Satan to buffet him, which was so irritating and humiliating that he had three times prayed the Lord to take it from him. These sufferings we would think enough for the portion of one man; and we would suppose that his scarred and enfeebled frame would be permitted to pass the remainder of its days in quiet. Yet here we find him on his way to Jerusalem, engaged in a mission of mercy, but warned by the voice of prophesy that bonds and afflictions still awaited him. Most men would have said: I have suffered enough. The success of my present enterprise is doubtful, at best, and it is certain to bring me once more into prison, and into untold afflictions. I will, therefore, remain where I am, amid brethren who love me, and strive to end my days in peace. Such may have been the feelings of the Ephesian elders, as they clung tearfully around him; but how grandly the hero lifts himself above all such human weakness, while he exclaims: "None of these things move me, neither do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the favor of God." When parting forever from such a man, they might well weep, and stand mute upon the shore till the white sails of his vessel grew dim in the distance, ere they turned in loneliness to the toils and dangers which they were now to encounter without the presence or counsel of their great teacher. We are not permitted to return with them to Ephesus, and listen to their sorrowful conversation by the way; but must follow that receding vessel, and witness the bonds and afflictions which await its most noted passenger.  

  

  

  

Combined Bible: Act 20:37

notes on verse 36  

  

Combined Bible: Act 20:38

notes on verse 36  

  

Maclaren: Act 20:22-35

Parting Counsels

And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23. Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25. And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26. Wherefore I take you to record this day, that I am pure from the blood of all men. 27. For I have not shunned to declare unto you all the counsel of God. 28. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which He hath purchased with His own blood. 29. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. 32. And now, brethren, I commend you to God, and to the word of His grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. 33. I have coveted no man's silver, or gold, or apparel. 34. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how He said, It is more blessed to give than to receive.'--Acts 20:22-35.

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

The prominence given to personal references is very marked and equally natural. The whole address down to Acts 20:27 inclusive is of that nature, and the same theme recurs in Acts 20:31, is caught up again in Acts 20:33, and continues thence to the end. That abundance of allusions to himself is characteristic of the Apostle, even in his letters; much more is it to be looked for in such an outpouring of his heart to trusted friends, seen for the last time. Few religious teachers have ever talked so much of themselves as Paul did, and yet been as free as he is from taint of display or self-absorption.

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

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

The warnings were vague, and so the more impressive. Fear has a vivid imagination, and anticipates the worst.

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

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

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

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

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

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

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

We note the reading in the Revised Version of Acts 5:28 (margin), the flock of the Lord,' but do not discuss it. The chief thought of the verse is that the Church is God's flock, and that the death of Jesus has bought it for His, and that negligent under-shepherds are therefore guilty of grievous sin.

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

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

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

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

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

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

Maclaren: Act 20:24

A Fulfilled Aspiration

So that I might finish my course …'--Acts 20:24.

I have finished my course'--2 Tim. 4:7.

I DO not suppose that Paul in prison, and within sight of martyrdom, remembered his words at Ephesus. But the fact that what was aspiration whilst he was in the very thick of his difficulties came to be calm retrospect at the close is to me very beautiful and significant. So that I may finish my course,' said he wistfully; whilst before him there lay dangers clearly discerned and others that had all the more power over the imagination because they were but dimly discerned--Not knowing the things that shall befall me there,' said he, but knowing this, that bonds and afflictions abide me.' When a man knows exactly what he has to be afraid of he can face it. When he knows a tittle corner of it, and also knows that there is a great stretch behind that is unknown, that is a state of things that tries his mettle. Many a man will march up to a battery without a tremor who would not face a hole where a snake lay. And so Paul's ignorance, as well as Paul's knowledge, made it very hard for him to say None of these things move me' if only I might finish my course.'

Now there are in these two passages, thus put together, three points that I touch for a moment. These are, What Paul thought that life chiefly was; what Paul aimed at; and what Paul won thereby.

I. What He Thought That Life Chiefly Was.

That I may finish my course.' Now course,' in our modern English, is far too feeble a word to express the Apostle's idea here. It has come to mean with us a quiet sequence or a succession of actions which, taken together, complete a career; but in its original force the English word course,' and still more the Greek, of which it is a translation, contain a great deal more than that. If we were to read race,' we should get nearer to at least one side of the Apostle's thought. This was the image under which life presented itself to him, as it does to every man that does anything in the world worth doing, whether he be Christian or not--as being not a place for enjoyment, for selfish pursuits, making money, building family, satisfying love, seeking pleasure, or the like; but mainly as being an appointed field for a succession of efforts, all in one direction, and leading progressively to an end. In that image of life as a race, threadbare as it is, there are several grave considerations involved, which it will contribute to the nobleness of our own lives to keep steadily in view.

To begin with, the metaphor regards life as a track or path marked out and to be kept to by us. Paul thought of his life as a racecourse, traced for him by God, and from which it would be perilous and rebellious to diverge. The consciousness of definite duties loomed larger than anything else before him. His first waking thought was,' What is God's will for me to-day? What stage of the course have I to pass over to-day?' Each moment brought to him an appointed task which at all hazards he must do. And this elevating, humbling, and bracing ever-present sense of responsibility, not merely to circumstances, but to God, is an indispensable part of any life worth the living, and of any on which a man will ever dare to look back.

My course.' O brethren! if we carried with us, always present, that solemn, severe sense of all-pervading duty and of obligation laid upon us to pursue faithfully the path that is appointed us, there would be less waste, less selfishness, less to regret, and less that weakens and defiles, in the lives of us all. And blessed be His name! however trivial be our tasks, however narrow our spheres, however secular and commonplace our businesses or trades, we may write upon them, as on all sorts of lives, except weak and selfish ones, this inscription, Holiness to the Lord.'

The broad arrow stamped on Crown property gives a certain dignity to whatever bears it, and whatever small duty has the name of God written across it is thereby ennobled. If our days are to be full-fraught with the serenity and purity which it is possible for them to attain, and if we ourselves are to put forth all our powers and make the most of ourselves, we must cultivate the continual sense that life is a course--a series of definite duties marked out for us by God.

Again, the image suggests the strenuous efforts needed for discharge of our appointed tasks. The Apostle, like all men of imaginative and sensitive nature, was accustomed to speak in metaphors, which expressed his fervid convictions more adequately than more abstract expressions would have done. That vigorous figure of a course' speaks more strongly of the stress of continual effort than many words. It speaks of the straining muscles, and the intense concentration, and the forward-flung body of the runner in the arena. Paul says in effect, I, for my part, live at high pressure. I get the most that I can out of myself. I do the very best that is in me.' And that is a pattern for us.

There is nothing to be done unless we are contented to live on the stretch. Easygoing lives are always contemptible lives. A man who never does anything except what he can do easily never comes to do anything greater than what he began with, and never does anything worth doing at all. Effort is the law of life in all departments, as we all of us know and practise in regard to our daily business. But what a strange thing it is that we seem to think that our Christian characters can be formed and perfected upon other conditions, and in other fashions, than those by which men make their daily bread or their worldly fortunes!

The direction which effort takes is different in these two regions. The necessity for concentration and vigorous putting into operation of every faculty is far more imperative in the Christian course than in any other form of life.

I believe most earnestly that we grow Christlike, not by effort only, but by faith. But I believe that there is no faith without effort, and that the growth which comes from faith will not be appropriated and made ours without it. And so I preach, without in the least degree feeling that it impinges upon the great central truth that we are cleansed and perfected by the power of God working upon us, the sister truth that we must work out our own salvation with fear and trembling.'

Brethren, unless we are prepared for the dust and heat of the race, we had better not start upon the course. Christian men have an appointed task, and to do it will take all the effort that they can put forth, and will assuredly demand continuous concentration and the summoning of every faculty to its utmost energy.

Still further, there is another idea that lies in the emblem, and that is that the appointed task which thus demands the whole man in vigorous exercise ought in fact to be, and in its nature is, progressive. Is the Christianity of the average church member and professing Christian a continuous advance? Is to-day better than yesterday? Are former attainments continually being left behind? Does it not seem the bitterest irony to talk about the usual life of a Christian as a course? Did you ever see a squad of raw recruits being drilled in the barrack-yard? The first thing the sergeants do is to teach them the goose-step,' which consists in lifting up one foot and then the other, ad infinitum, and yet always keeping on the same bit of ground. That is the kind of' course' which hosts of so-called Christians content themselves with running--a vast deal of apparent exercise and no advance. They are just at the same spot at which they stood five, ten, or twenty years ago; not a bit wiser, more like Christ, less like the devil and the world; having gained no more mastery over their characteristic evils; falling into precisely the same faults of temper and conduct as they used to do in the far-away past. By what right can they talk of running the Christian race? Progress is essential to real Christian life.

II. Turn Now To Another Thought Here, And Consider What Paul Aimed At.

It is a very easy thing for a man to say, I take the discharge of my duty, given to me by Jesus Christ, as my great purpose in life,' when there is nothing in the way to prevent him from carrying out that purpose. But it is a very different thing when, as was the case with Paul, there lie before him the certainties of affliction and bonds, and the possibilities which very soon consolidated themselves into certainties, of a bloody death and that swiftly. To say then, without a quickened pulse or a tremor in the eyelid, or a quiver in the voice, or a falter in the resolution, to say then, none of these things move me, if only I may do what I was set to do'--that is to be in Christ indeed; and that is the only thing worth living for.

Look how beautifully we see in operation in these heartfelt and few words of the Apostle the power that there is in an absolute devotion to God-enjoined duty, to give a man a solemn scorn of ills,' and to lift him high above everything that would bar or hinder his path. Is it not bracing to see any one actuated by such motives as these? And why should they not be motives for us all? The one thing worth our making our aim in life is to accomplish our course.

Now notice that the word in the original here, finish,' does not merely mean end,' which would be a very poor thing. Time will do that for us all. It will end our course. But an ended course may yet be an unfinished course. And the meaning that the Apostle attaches to the word in both of our texts is not merely to scramble through anyhow, so as to get to the last of it; but to complete, accomplish the course, or, to put away the metaphor, to do all that it was meant by God that he should do.

Now some very early transcriber of the Acts of the Apostles mistook the Apostle's meaning, and thought that he only said that he desired to end his career; and so, with the best intentions in the world, he inserted, probably on the margin, what he thought was a necessary addition--that unfortunate with joy,' which appears in our Authorised Version, but has no place in the true text. If we put it in we necessarily limit the meaning of the word finish' to that low, superficial sense which I have already dismissed. If we leave it out we get a far nobler thought. Paul was not thinking about the joy at the end. What he wanted was to do his work, all of it, right through to the very last. He knew there would be joy, but he does not speak about it. What he wanted, as all faithful men do, was to do the work, and let the joy take care of itself.

And so for all of us, the true anaesthetic or pain-killer' is that all-dominant sense of obligation and duty which lays hold upon us, and grips us, and makes us, not exactly indifferent to, but very partially conscious of, the sorrows or the hindrances or the pains that may come in our way. You cannot stop an express train by stretching a rope across the line, nor stay the flow of a river with a barrier of straw. And if a man has once yielded himself fully to that great conception of God's will driving him on through life, and prescribing his path for him, it is neither in sorrow nor in joy to arrest his course. They may roll all the golden apples out of the garden of the Hesperides in his path, and he will not stop to pick one of them up; or Satan may block it with his fiercest flames, and the man will go into them, saying, When I pass through the fires He will be with me.'

III. Lastly, What Paul Won Thereby.

That I may finish my course, I have finished my course'; in the same lofty meaning, not merely ended, though that was true, but completed, accomplished, perfected.'

Now some hyper-sensitive people have thought that it was very strange that the Apostle, who was always preaching the imperfection of all human obedience and service, should, at the end of his life, indulge in such a piece of what they fancy was self-complacent retrospect as to say I have kept the faith; I have fought a good fight; I have finished my course.' But it was by no means complacent self-righteousness. Of course he did not mean that he looked back upon a career free from faults and flecks and stains. No. There is only one pair of human lips that ever could say, in the full significance of the word, It is finished!…. I have completed the work which Thou gavest Me to do.' Jesus Christ's retrospect of a stainless career, without defect or discordance at any point from the divine ideal, is not repeated in any of His servants' experiences. But, on the other hand, if a man in the middle of his difficulties and his conflict pulls himself habitually together and says to himself, Nothing shall move me, so that I may complete this bit of my course,' depend upon it, his effort, his believing effort, will not be in vain; and at the last he will be able to look back on a career which, though stained with many imperfections, and marred with many failures, yet on the whole has realised the divine purpose, though not with absolute completeness, at least sufficiently to enable the faithful servant to feel that all his struggle has not been in vain.

Brethren, no one else can. And oh! how different the two courses' of the godly man and the worldling look, in their relative importance, when seen from this side, as we are advancing towards them, and from the other as we look back upon them! Pleasures, escape from pains, ease, comfort, popularity, quiet lives--all these things seem very attractive; and God's will often seems very hard and very repulsive, when we are advancing towards some unwelcome duty. But when we get beyond it and look back, the two careers have changed their characters; and all the joys that could be bought at the price of the smallest neglected duty or the smallest perpetrated sin, dwindle and dwindle and dwindle, and the light is out of them, and they show for what they are--nothings, gilded nothings, painted emptinesses, lies varnished over. And on the other hand, to do right, to discharge the smallest duty, to recognise God's will, and with faithful effort to seek to do it in dependence upon Him, that towers and towers and towers, and there seems to be, as there really is, nothing else worth living for.

So let us live with the continual remembrance in our minds that all which we do has to be passed in review by us once more, from another standpoint, and with another illumination falling upon it. And be sure of this, that the one thing worth looking back upon, and possible to be looked back upon with peace and quietness, is the humble, faithful, continual discharge of our appointed tasks for the dear Lord's sake. If you and I, whilst work and troubles last, do truly say, None of these things move me, so that I might finish my course,' we too, with all our weaknesses, may be able to say at the last, Thanks be to God! I have finished my course.'

Maclaren: Act 20:32

Parting Words

And now, brethren, I commend you to God, and to the word of His grace .--Acts 20:32.

I MAY be pardoned if my remarks now should assume somewhat of a more personal character than is my wont. I desire to speak mainly to my own friends, the members of my own congregation; and other friends who have come to give me a parting Godspeed' will forgive me if my observations have a more special bearing on those with whom I am more immediately connected.

The Apostle whose words I have taken for my text was leaving, as he supposed, for the last time, the representatives of the Church in Ephesus, to whom he had been painting in very sombre colours the dangers of the future and his own forebodings and warnings. Exhortations, prophecies of evil, expressions of anxious solicitude, motions of Christian affection, all culminate in this parting utterance. High above them all rises the thought of the present God, and of the mighty word which in itself, in the absence of all human teachers, had power to build them up, and to give them an inheritance amongst them that are sanctified.'

If we think of that Church in Ephesus, this brave confidence of the Apostle's becomes yet more remarkable. They were set in the midst of a focus of heathen superstition, from which they themselves had only recently been rescued. Their knowledge was little, they had no Apostolic teacher to be present with them; they were left alone there to battle with the evils of that corrupt society in which they dwelt. And yet Paul leaves them--sheep in the midst of wolves,' with a very imperfect Christianity, with no Bible, with no teachers --in the sure confidence that no harm will come to them, because God is with them, and the word of His grace' is enough.

And that is the feeling, dear brethren, with which I now look you in the face for the last time for a little while. I desire that you and I should together share the conviction that each of us is safe because God and the word of His grace' will go and remain with us.

I. Let Me Point You To The One Source Of Security And Enlightenment.

So then, first of all, let me point you to the one source of security and enlightenment for the Church and for the individual.

We are not to separate between God and the word of His grace,' but rather to suppose that the way by which the Apostle conceived of God as working for the blessing and the guardianship of that little community in Ephesus was mainly, though not exclusively, through that which he here designates the word of His grace.' We are not to forget the ever-abiding presence of the indwelling Spirit who guards and keeps the life of the individual and of the community. But what is in the Apostle's mind here is the objective revelation, the actual spoken word (not yet written) which had its origin in God's condescending love, and had for its contents, mainly, the setting forth of that love. Or to put it into other words, the revelation of the grace of God in Jesus Christ, with all the great truths that cluster round and are evolved from it, is the all-sufficient source of enlightenment and security for individuals and for Churches. And whosoever will rightly use and faithfully keep that great word, no evil shall befall him, nor shall he ever make shipwreck of the faith. It is' able to build you up,' says Paul. In God's Gospel, in the truth concerning Jesus Christ the divine Redeemer, in the principles that flow from that Cross and Passion, and that risen life and that ascension to God, there is all that men need, all that they want for life, all that they want for godliness. The basis of their creed, the sufficient guide for their conduct, the formative powers that will shape into beauty and nobleness their characters, all lie in the germ in this message, God was in Christ reconciling the world unto Himself.' Whoever keeps that in mind and memory, ruminates upon it till it becomes the nourishment of his soul, meditates on it till the precepts and the promises and the principles that are enwrapped in it unfold themselves before Him, needs none other guide for life, none other solace in sorrow, none other anchor of hope, none other stay in trial and in death. I commend you to God and the word of His grace,' which is a storehouse full of all that we need for life and for godliness. Whoever has it is like a landowner who has a quarry on his estate, from which at will he can dig stones to build his house. If you truly possess and faithfully adhere to this Gospel, you have enough.

Remember that these believers to whom Paul thus spoke had no New Testament, and most of them, I dare say, could not read the Old. There were no written Gospels in existence. The greater part of the New Testament was not written; what was written was in the shape of two or three letters that belonged to Churches in another part of the world altogether. It was to the spoken word that he commended them. How much more securely may we trust one another to that permanent record of the divine revelation which we have here in the pages of Scripture!

As for the individual, so for the Church, that written word is the guarantee for its purity and immortality. Christianity is the only religion that has ever passed through periods of decadence and purified itself again.

They used to say that Thames water was the best to put on shipboard because, after it became putrid, it cleared itself and became sweet again. I do not know anything about whether that is true or not, but I know that it is true about Christianity. Over and over again it has rotted, and over and over again it has cleared itself, and it has always been by the one process. Men have gone back to the word and laid hold again of it in its simple omnipotence, and so a decadent Christianity has sprung up again into purity and power. The word of God, the principles of the revelation contained in Christ and recorded for ever in this New Testament, are the guarantee of the Church's immortality and of the Church's purity. This man and that man may fall away, provinces may be lost from the empire for a while, standards of rebellion and heresy may be lifted, but the foundation of God standeth sure,' and whoever will hark back again and dig down through the rubbish of human buildings to the living Rock will build secure and dwell at peace. If all our churches were pulverised to-morrow, and every formal creed of Christendom were torn in pieces, and all the institutions of the Church were annihilated--if there was a New Testament left they would all be built up again. I commend you to God, and to the word of His grace.'

II. Secondly, Notice The Possible Benefit Of The Silencing Of The Human Voice.

Paul puts together his absence and the power of the word. Now I know that you will see my face no more'--I commend you to God.' That is to say, it is often a good thing that the voice of man may be hushed in order that the sweeter and deeper music of the word of God, sounding from no human lips, may reach our hearts. Of course I am not going to depreciate preachers and books and religious literature and the thought and the acts of good and wise men who have been interpreters of God's meaning and will to their brethren, but the human ministration of the divine word, like every other help to knowing God, may become a hindrance instead of a help; and in all such helps there is a tendency, unless there be continual jealous watchfulness on the part of those who minister them, and on the part of those who use them, to assert themselves instead of leading to God, and to become not mirrors in which we may behold God, but obscuring media which come between us and Him. This danger belongs to the great ordinance and office of the Christian ministry, large as its blessings are, just as it belongs to all other offices which are appointed for the purpose of bringing men to God. We may make them ladders or we may make them barriers; we may climb by them or we may remain in them. We may look at the colours on the painted glass until we do not see or think of the light which strikes through the colours.

So it is often a good thing that a human voice which speaks the divine word, should be silenced; just as it is often a good thing that other helps and props should be taken away. No man ever leans all his weight upon God's arm until every other crutch on which he used to lean has been knocked from him.

And therefore, dear brethren, applying these plain things to ourselves, may I not say that it may and should be the result of my temporary absence from you that some of you should be driven to a more first-hand acquaintance with God and with His word? I, like all Christian ministers, have of course my favourite ways of looking at truth, limitations of temperament, and idiosyncrasies of various sorts, which colour the reprosentations that I make of God's great word. All the river cannot run through any pipe; and what does run is sure to taste somewhat of the soil through which it runs. And for some of you, after thirty years of hearing my way of putting things--and I have long since told you all that I have got to say--it will be a good thing to have some one else to speak to you, who will come with other aspects of that great Truth, and look at it from other angles and reflect other hues of its perfect whiteness. So partly because of these limitations of mine, partly because you have grown so accustomed to my voice that the things that I say do not produce half as much effect on many of you as if I were saying them to somebody else, or somebody else were saying them to you, and partly because the affection, born of so many years of united worship, for which in many respects I am your debtor, may lead you to look at the vessel rather than the treasure, do you not think it may be a means of blessing and help to this congregation that I should step aside for a little while and some one else should stand here, and you should be driven to make acquaintance with God and the word of His grace' a little more for yourselves? What does it matter though you do not have my sermons? You have your Bibles and you have God's Spirit. And if my silence shall lead any of you to prize and to use these more than you have done, then my silence will have done a great deal more than my speech. Ministers are like doctors, the test of their success is that they are not needed any more. And when we can say, They can stand without us, and they do not need us,' that is the crown of our ministry.

III. Thirdly, Notice The Best Expression Of Christian Solicitude And Affection.

I commend you,' says Paul, to God, and to the word of His grace.' If we may venture upon a very literal translation of the word, it is, I lay you down beside God.' That is beautiful, is it not? Here had Paul been carrying the Ephesian Church on his back' for a long time now. He had many cares about them, many forebodings as to their future, knowing very well that after his departure grievous wolves were going to enter in. He says, I cannot carry the load any longer; here I lay it down at the Throne, beneath those pure Eyes, and that gentle and strong Hand.' For to commend them to God is in fact a prayer casting the care which Paul could no longer exercise, upon Him.

And that is the highest expression of, as it is the only soothing for, manly Christian solicitude and affection. Of course you and I, looking forward to these six months of absence, have all of us our anxieties about what may be the issue. I may feel afraid lest there should be flagging here, lest good work should be done a little more languidly, lest there should be a beggarly account of empty pews many a time, lest the bonds of Christian union here should be loosened, and when I come back I may find it hard work to reknit them. All these thoughts must be in the mind of a true man who has put most of his life, and as much of himself as during that period he could command, into his work. What then? I commend you to God.' You may have your thoughts and anxieties as well as I have mine. Dear brethren, let us make an end of solicitude and turn it into petition and bring one another to God, and leave one another there.

This commending,' as it is the highest expression of Christian solicitude, so it is the highest and most natural expression of Christian affection. I am not going to do what is so easy to do--bring tears at such a moment. I do not purpose to speak of the depth, the sacredness of the bond that unites a great many of us together. I think we can take that for granted without saying any more about it. But, dear brethren, I do want to pledge you and myself to this, that our solicitude and our affection should find voice in prayer, and that when we are parted we may be united, because the eyes of both are turned to the one Throne. There is a reality in prayer. Do you pray for me, as I will for you, when we are far apart. And as the vapour that rises from the southern seas where I go may fall in moisture, refreshing these northern lands, so what rises on one side of the world from believing hearts in loving prayers may fall upon the other in the rain of a divine blessing. I commend you to God, and the word of His grace.'

IV. Lastly, Notice The Parting Counsels Involved In The Commendation.

If it be true that God and His Word are the source of all security and enlightenment, and are so, apart altogether from human agencies, then to commend these brethren to God was exhortation as well as prayer, and implied pointing them to the one source of security that they might cling to that source. I am going to give no advices about little matters of church order and congregational prosperity. These will all come right, if the two main exhortations that are involved in this text are laid to heart; and if they are not laid to heart, then I do not care one rush about the smaller things, of full pews and prosperous subscription lists and Christian work. These are secondary, and they will be consequent if you take these two advices that are couched in my text: --

(a) Cleave to the Lord with full purpose of heart,' as the limpet does to the rock. Cling to Jesus Christ, the revelation of God's grace. And how do we cling to Him? What is the cement of souls? Love and trust: and whoever exercises these in reference to Jesus Christ is built into Him, and belongs to Him, and has a vital unity knitting him with that Lord. Cleave to Christ, brother, by faith and love, by communion and prayer, and by practical conformity of life. For remember that the union which is effected by faith can be broken by sin, and that there will be no reality in our union to Jesus unless it is manifested and perpetuated by righteousness of conduct and character. Two smoothly-ground pieces of glass pressed together will adhere. If there be a speck of sand, microscopic in dimensions, between the two, they will fall apart; and if you let tiny grains of sin come between you and your Master, it is delusion to speak of being knit to Him by faith and love. Keep near Jesus Christ and you will be safe.

(b) Cleave to the word of His grace.' Try to understand its teachings better; study your Bibles with more earnestness; believe more fully than you have ever done that in that great Gospel there lie every truth that we need and guidance in all circumstances. Bring the principles of Christianity into your daily life; walk by the light of them; and live in the radiance of a present God. And then all these other matters which I have spoken of, which are important, highly important but secondary, will come right.

Many of you, dear brethren, have listened to my voice for long years, and have not done the one thing for which I preach--viz, set your faith, as sinful men, on the great atoning Sacrifice and Incarnate Lord. I beseech you let my last word go deeper than its predecessors, and yield yourselves to God in Christ, bringing all your weakness and all your sin to Him, and trusting yourselves wholly and utterly to His sacrifice and life.

I commend you to God and to the word of His grace,' and beseech you that, whether I come to see you or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel.'

Maclaren: Act 20:35

The Blessedness Of Giving

It is more blessed to give than to receive.'--Acts 20:35.

How many other things Jesus did' and said which are not written in this book'! Here is one precious unrecorded word, which was floating down to the ocean of oblivion when Paul drew it to shore and so enriched the world. There is, however, a saying recorded, which is essentially parallel in content though differing in garb, The Son of Man came not to be ministered unto, but to minister.' It is tempting to think that the text gives a glimpse into the deep fountains of the pure blessedness of Jesus Himself, and was a transcript of His own human experience. It helps us to understand how the Man of Sorrows could give as a legacy to His followers' My joy,' and could speak of it as abiding and full.

I. The Reasons On Which This Saying Rests.

It is based not only on the fact that the act of giving has in it a sense of power and of superiority, and that the act of receiving may have a painful consciousness of obligation, though a cynic might endorse it on that ground, but on a truth far deeper than these, that there is a pure and godlike joy in making others blessed.

The foundation on which the axiom rests is that giving is the result of love and self-sacrifice. Whenever they are not found, the giving is not the giving which blesses him that gives.' If you give with some artiste pensee of what you will get by it, or for the sake of putting some one under obligation, or indifferently as a matter of compulsion or routine, if with your alms there be contempt to which pity is ever near akin, then these are not examples of the giving on which Christ pronounced His benediction. But where the heart is full of deep, real love, and where that love expresses itself by a cheerful act of self-sacrifice, then there is felt a glow of calm blessedness far above the base and greedy joys of self-centred souls who delight only in keeping their possessions, or in using them for themselves. It comes not merely from contemplating the relief or happiness in others of which our gifts may have been the source, but from the working in our own hearts of these two godlike emotions. To be delivered from making myself my great object, and to be delivered from the undue value set upon having and keeping our possessions, are the twin factors of true blessedness. It is heaven on earth to love and to give oneself away.

Then again, the highest joy and noblest use of all our possessions is found in imparting them.

True as to this world's goods.

The old epitaph is profoundly true, which puts into the dead lips the declaration: What I kept I lost.

What I gave I kept.' Better to learn that and act on it while living!

True as to truth, and knowledge.

True as to the Gospel of the grace of God.

II. The Great Example In God Of The Blessedness Of Giving.

God gives--gives only--glees, always--and He in giving has joy, blessedness. He would not be the ever-blessed God' unless He were the giving God.' Creation we are perhaps scarcely warranted in affirming to be a necessity to the divine nature, and we run on perilous heights of speculation when we speak of it as contributing to His blessedness; but this at least we may say, that He, in the deep words of the Psalmist, delights in mercy.' Before creation was realised in time, the divine Idea of it was eternal, inseparable from His being, and therefore from everlasting He' rejoiced in the habitable parts of the earth, and His delights were with the sons of men.'

The light and glory thus thrown on His relation to us. He gives. He does not exact until He has given. He gives what He requires. The requirement is made in love and is itself a grace given,' for it permits to God's creatures, in their relation to Him, some feeble portion and shadow of the blessedness which He possesses, by permitting them to bring offerings to His throne, and so to have the joy of giving to Him what He has given to them. All things come of Thee, and of Thine own have we given Thee.' Then how this thought puts an end to all manner of slavish notions about God's commands and demands, and about worship, and about merits, or winning heaven by our own works.

Notice that the same emotions which we have found to make the blessedness of giving are those which come into play in the act of receiving spiritual blessings. We receive the Gospel by faith, which assuredly has in it love and self-sacrifice.

Having thus the great Example of all giving in heaven, and the shadow and reflex of that example in our relations to Him on earth, we are thereby fitted for the exemplification of it in our relation to men. To give, not to get, is to be our work, to love, to sacrifice ourselves.

This axiom should regulate Christians' relation to the world, and to each other, in every way. It should shape the Christian use of money. It should shape our use of all which we have.

MHCC: Act 20:1-6

Tumults or opposition may constrain a Christian to remove from his station or alter his purpose, but his work and his pleasure will be the same, wherever he goes. Paul thought it worth while to bestow five days in going to Troas, though it was but for seven days' stay there; but he knew, and so should we, how to redeem even journeying time, and to make it turn to some good account.

MHCC: Act 20:7-12

Though the disciples read, and meditated, and prayed, and sung apart, and thereby kept up communion with God, yet they came together to worship God, and so kept up their communion with one another. They came together on the first day of the week, the Lord's day. It is to be religiously observed by all disciples of Christ. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is remembered, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the early times it was the custom to receive the Lord's supper every Lord's day, thus celebrating the memorial of Christ's death. In this assembly Paul preached. The preaching of the gospel ought to go with the sacraments. They were willing to hear, he saw they were so, and continued his speech till midnight. Sleeping when hearing the word, is an evil thing, a sign of low esteem of the word of God. We must do what we can to prevent being sleepy; not put ourselves to sleep, but get our hearts affected with the word we hear, so as to drive sleep far away. Infirmity requires tenderness; but contempt requires severity. It interrupted the apostle's preaching; but was made to confirm his preaching. Eutychus was brought to life again. And as they knew not when they should have Paul's company again, they made the best use of it they could, and reckoned a night's sleep well lost for that purpose. How seldom are hours of repose broken for the purposes of devotion! but how often for mere amusement or sinful revelry! So hard is it for spiritual life to thrive in the heart of man! so naturally do carnal practices flourish there!

MHCC: Act 20:13-16

Paul hastened to Jerusalem, but tried to do good by the way, when going from place to place, as every good man should do. In doing God's work, our own wills and those of our friends must often be crossed; we must not spend time with them when duty calls us another way.

MHCC: Act 20:17-27

The elders knew that Paul was no designing, self-seeking man. Those who would in any office serve the Lord acceptably, and profitably to others, must do it with humility. He was a plain preacher, one that spoke his message so as to be understood. He was a powerful preacher; he preached the gospel as a testimony to them if they received it; but as a testimony against them if they rejected it. He was a profitable preacher; one that aimed to inform their judgments, and reform their hearts and lives. He was a painful preacher, very industrious in his work. He was a faithful preacher; he did not keep back reproofs when necessary, nor keep back the preaching of the cross. He was a truly Christian, evangelical preacher; he did not preach notions or doubtful matters; nor affairs of state or the civil government; but he preached faith and repentance. A better summary of these things, without which there is no salvation, cannot be given: even repentance towards God, and faith towards our Lord Jesus Christ, with their fruits and effects. Without these no sinner can escape, and with these none will come short of eternal life. Let them not think that Paul left Asia for fear of persecution; he was in full expectation of trouble, yet resolved to go on, well assured that it was by Divine direction. Thanks be to God that we know not the things which shall befall us during the year, the week, the day which has begun. It is enough for the child of God to know that his strength shall be equal to his day. He knows not, he would not know, what the day before him shall bring forth. The powerful influences of the Holy Spirit bind the true Christian to his duty. Even when he expects persecution and affliction, the love of Christ constrains him to proceed. None of these things moved Paul from his work; they did not deprive him of his comfort. It is the business of our life to provide for a joyful death. Believing that this was the last time they should see him, he appeals concerning his integrity. He had preached to them the whole counsel of God. As he had preached to them the gospel purely, so he had preached it to them entire; he faithfully did his work, whether men would bear or forbear.

MHCC: Act 20:28-38

If the Holy Ghost has made ministers overseers of the flock, that is, shepherds, they must be true to their trust. Let them consider their Master's concern for the flock committed to their charge. It is the church He has purchased with his own blood. The blood was his as Man; yet so close is the union between the Divine and human nature, that it is there called the blood of God, for it was the blood of Him who is God. This put such dignity and worth into it, as to ransom believers from all evil, and purchase all good. Paul spake about their souls with affection and concern. They were full of care what would become of them. Paul directs them to look up to God with faith, and commends them to the word of God's grace, not only as the foundation of their hope and the fountain of their joy, but as the rule of their walking. The most advanced Christians are capable of growing, and will find the word of grace help their growth. As those cannot be welcome guests to the holy God who are unsanctified; so heaven would be no heaven to them; but to all who are born again, and on whom the image of God is renewed, it is sure, as almighty power and eternal truth make it so. He recommends himself to them as an example of not caring as to things of the present world; this they would find help forward their comfortable passage through it. It might seem a hard saying, therefore Paul adds to it a saying of their Master's, which he would have them always remember; " It is more blessed to give than to receive:" it seems they were words often used to his disciples. The opinion of the children of this world, is contrary to this; they are afraid of giving, unless in hope of getting. Clear gain, is with them the most blessed thing that can be; but Christ tell us what is more blessed, more excellent. It makes us more like to God, who gives to all, and receives from none; and to the Lord Jesus, who went about doing good. This mind was in Christ Jesus, may it be in us also. It is good for friends, when they part, to part with prayer. Those who exhort and pray for one another, may have many weeping seasons and painful separations, but they will meet before the throne of God, to part no more. It was a comfort to all, that the presence of Christ both went with him and stayed with them.

Matthew Henry: Act 20:1-6

These travels of Paul which are thus briefly related, if all in them had been recorded that was memorable and worthy to be written in letters of gold, the world would not contain the books that would have been written; and therefore we have only some general hints of occurrences, which therefore ought to be the more precious. Here is,

I. Paul's departure from Ephesus. He had tarried there longer than he had done at any one place since he had been ordained to the apostleship of the Gentiles; and now it was time to think of removing, for he must preach in other cities also; but after this, to the end of the scripture-history of his life (which is all we can depend upon), we never find him breaking up fresh ground again, nor preaching the gospel where Christ had not been named, as hitherto he had done (Rom 15:20), for in the close of the next chapter we find him made a prisoner, and so continued, and so left, at the end of this book. 1. Paul left Ephesus soon after the uproar had ceased, looking upon the disturbance he met with there to be an indication of Providence to him not to stay there any longer, Act 20:1. His removal might somewhat appease the rage of his adversaries, and gain better quarter for the Christians there. Currenti cede furori - It is good to lie by in a storm. Yet some think that before he now left Ephesus he wrote the first epistle to the Corinthians, and that his fighting with beasts at Ephesus, which he mentions in that epistle, was a figurative description of this uproar; but I rather take that literally. 2. He did not leave them abruptly and in a fright, but took leave of them solemnly: He called unto him the disciples, the principal persons of the congregation, and embraced them, took leave of them (saith the Syriac) with the kiss of love, according to the usage of the primitive church. Loving friends know not how well they love one another till they come to part, and then it appears how near they lay to one another's hearts.

II. His visitation of the Greek churches, which he had planted, and more than once watered, and which appear to have laid very near his heart. 1. He went first to Macedonia (Act 20:1), according to his purpose before the uproar (Act 19:21); there he visited the churches of Philippi and Thessalonica, and gave them much exhortation, Act 20:2. Paul's visits to his friends were preaching visits, and his preaching was large and copious: He gave them much exhortation; he had a great deal to say to them, and did not stint himself in time; he exhorted them to many duties, in many cases, and (as some read it) with many reasonings. He enforced his exhortation with a great variety of motives and arguments. 2. He staid three months in Greece (Act 20:2, Act 20:3), that is, in Achaia, as some think, for thither also he purposed to go, to Corinth, and thereabouts (Act 19:21), and, no doubt, there also he gave the disciples much exhortation, to direct and confirm them, and engage them to cleave to the Lord.

III. The altering of his measures; for we cannot always stand to our purposes. Accidents unforeseen put us upon new counsels, which oblige us to purpose with a proviso. 1. Paul was about to sail into Syria, to Antioch, whence he was first sent out into the service of the Gentiles, and which therefore in his journeys he generally contrived to take in his way; but he changed his mind, and resolved to return to Macedonia, the same way he came. 2. The reason was because the Jews, expecting he would steer that course as usual, had way-laid him, designing to be the death of him; since they could not get him out of the way by stirring up both mobs and magistrates against him, which they had often attempted, they contrived to assassinate him. Some think they laid wait for him, to rob him of the money that he was carrying to Jerusalem for the relief of the poor saints there; but, considering how very spiteful the Jews were against him, I suppose they thirsted for his blood more than for his money.

IV. His companions in his travels when he went into Asia; they are here named, Act 20:4. Some of them were ministers, whether they were all so or no is not certain. Sopater of Berea, it is likely, is the same with Sosipater, who is mentioned Rom 16:21. Timothy is reckoned among them, for though Paul, when he departed from Ephesus (Act 20:1), left Timothy there, and afterwards wrote his first epistle to him thither, to direct him as an evangelist how to settle the church there, and in what hands to leave it (see 1Ti 1:3; 1Ti 3:14, 1Ti 3:15), which epistle was intended for direction to Timothy what to do, not only at Ephesus where he now was, but also at other places where he should be in like manner left, or whither he should be sent to reside as an evangelist (and not to him only, but to the other evangelists that attended Paul, and were in like manner employed); yet he soon followed him, and accompanied him, with others here named. Now, one would think, this was no good husbandry, to have all these worthy men accompanying Paul, for there was more need of them where Paul was not than where he was; but so it was ordered, 1. That they might assist him in instructing such as by his preaching were awakened and startled; wherever Paul came, the waters were stirred, and then there was need of many hands to help the cripples in. It was time to strike when the iron was hot. 2. That they might be trained up by him, and fitted for future service, might fully know his doctrine and manner of life, 2Ti 3:10. Paul's bodily presence was weak and despicable, and therefore these friends of his accompanied him, to put a reputation upon him, to keep him in countenance, and to intimate to strangers, who would be apt to judge by the sight of the eye, that he had a great deal in him truly valuable, which was not discovered upon the outward appearance.

V. His coming to Troas, where he had appointed a general rendezvous of his friends. 1. They went before, and staid for him at Troas (Act 20:5), designing to go along with him to Jerusalem, as Trophimus particularly did, Act 21:29. We should not think it hard to stay awhile for good company in a journey. 2. Paul made the best of his way thither; and, it should seem, Luke was now in company with him; for he says We sailed from Philippi (Act 20:6), and the first time we find him in his company was here at Troas, Act 16:11. The days of unleavened bread are mentioned only to describe the time, not to intimate that Paul kept the passover after the manner of the Jews; for just about this time he had written in his first epistle to the church at Corinth, and taught, that Christs is our Passover, and a Christian life our feast of unleavened bread (1Co 5:7, 1Co 5:8), and when the substance was come the shadow was done away. He came to them to Troas, by sea, in five days, and when he was there staid but seven days. There is no remedy, but a great deal of time will unavoidably be lost in travelling to and fro, by those who go about doing good, yet it shall not be put upon the score of lost time. Paul thought it worth while to bestow five days in going to Troas, though it was but for an opportunity of seven days' stay there; but he knew, and so should we, how to redeem even journeying time, and make it turn to some good account.

Matthew Henry: Act 20:7-12

We have here an account of what passed at Troas the last of the seven days that Paul staid there.

I. There was a solemn religious assembly of the Christians that were there, according to their constant custom, and the custom of all the churches. 1. The disciples came together, Act 20:7. Though they read, and meditated, and prayed, and sung psalms, apart, and thereby kept up their communion with God, yet that was not enough; they must come together to worship God in concert, and so keep up their communion with one another, by mutual countenance and assistance, and testify their spiritual communion with all good Christians. There ought to be stated times for the disciples of Christ to come together; though they cannot all come together in one place, yet as many as can. 2. They came together upon the first day of the week, which they called the Lord's day (Rev 1:10), the Christian sabbath, celebrated to the honour of Christ and the Holy Spirit, in remembrance of the resurrection of Christ, and the pouring out of the Spirit, both on the first day of the week. This is here said to be the day when the disciples came together, that is, when it was their practice to come together in all the churches. Note, The first day of the week is to be religiously observed by all the disciples of Christ; and it is a sign between Christ and them, for by this it is known that they are his disciples; and it is to be observed in solemn assemblies, which are, as it were, the courts held in the name of our Lord Jesus, and to his honour, by his ministers, the stewards of his courts, to which all that hold from and under him owe suit and service, and at which they are to make their appearance, as tenants at their Lord's courts, and the first day of the week is appointed to be the court-day. 3. They were gathered together in an upper chamber (Act 20:8); they had no temple nor synagogue to meet in, no capacious stately chapel, but met in a private house, in a garret. As they were few, and did not need, so they were poor, and could not build, a large meeting-place; yet they came together, in that despicable inconvenient place. It will be no excuse for our absenting ourselves from religious assemblies that the place of them is not so decent nor so commodious as we would have it to be. 4. They came together to break bread, that is, to celebrate the ordinance of the Lord's supper, that one instituted sign of breaking the bread being put for all the rest. The bread which we break is the communion of the body of Christ, 1Co 10:16. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is commemorated, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the primitive times it was the custom of many churches to receive the Lord's supper every Lord's day, celebrating the memorial of Christ's death in the former, with that of his resurrection in the latter; and both in concert, in a solemn assembly, to testify their joint concurrence in the same faith and worship.

II. In this assembly Paul gave them a sermon, a long sermon, a farewell sermon, Act 20:7. 1. He gave them a sermon: he preached to them. Though they were disciples already, yet it was very necessary they should have the word of God preached to them, in order to their increase in knowledge and grace. Observe, The preaching of the gospel ought to accompany the sacraments. Moses read the book of the covenant in the audience of the people, and then sprinkled the blood of the covenant, which the Lord had made with them concerning all these words, Exo 24:7, Exo 24:8. What does the seal signify without a writing? 2. It was a farewell sermon, he being ready to depart on the morrow. When he was gone, they might have the same gospel preached, but not as he preached it; and therefore they must make the best use of him that they could while they had him. Farewell sermons are usually in a particular manner affecting both to the preacher and to the hearers. 3. It was a very long sermon: He continued his speech until midnight; for he had a great deal to say, and knew not that ever he should have another opportunity of preaching to them. After they had received the Lord's supper, he preached to them the duties they had thereby engaged themselves to, and the comforts they were interested in, and in this he was very large and full and particular. There may be occasion for ministers to preach, not only in season, but out of season. We know some that would have reproached Paul for this as a long-winded preacher, that tired his hearers; but they were willing to hear: he saw them so, and therefore continued his speech. He continued it till midnight; perhaps they met in the evening for privacy, or in conformity to the example of the disciples who came together on the first Christian sabbath in the evening. It is probable he had preached to them in the morning, and yet thus lengthened out his evening sermon even till midnight; we wish we had the heads of this long sermon, but we may suppose it was for substance the same with his epistles. The meeting being continued till midnight, there were candles set up, many lights (Act 20:8), that the hearers might turn to the scriptures Paul quoted, and see whether these things were so; and that this might prevent the reproach of their enemies, who said they met in the night for works of darkness.

III. A young man in the congregation, that slept at sermon, was killed by a fall out of the window, but raised to life again; his name signifies one that had good fortune - Eutychus, bene fortunatus ; and he answered his name. Observe,

1. The infirmity with which he was overtaken. It is probable his parents brought him, though but a boy, to the assembly, out of a desire to have him well instructed in the things of God by such a preacher as Paul. Parents should bring their children to hear sermons as soon as they can hear with understanding (Neh 8:2), even the little ones, Deu 29:11. Now this youth was to be blamed, (1.) That he presumptuously sat in the window, unglazed perhaps, and so exposed himself; whereas, if he could have been content to sit on the floor, he had been safe. Boys that love to climb, or otherwise endanger themselves, to the grief of their parents, consider not how much it is also an offence to God. (2.) That he slept, nay, he fell into a deep sleep when Paul was preaching, which was a sign he did not duly attend to the things that Paul spoke of, though they were weighty things. The particular notice taken of his sleeping makes us willing to hope none of the rest slept, though it was sleeping time and after supper; but this youth fell fast asleep, he was carried away with it (so the word is), which intimates that he strove against it, but was overpowered by it, and at last sunk down with sleep.

2. The calamity with which he was seized herein: He fell down from the third loft, and was taken up dead. Some think that the hand of Satan was in it, by the divine permission, and that he designed it for a disturbance to this assembly and a reproach to Paul and it. Others think that God designed it for a warning to all people to take heed of sleeping when they are hearing the word preached; and certainly we are to make this use of it. We must look upon it as an evil thing, as a bad sign of our low esteem of the word of God, and a great hindrance to our profiting by it. We must be afraid of it, do what we can to prevent our being sleepy, not compose ourselves to sleep, but get our hearts affected with the word we hear to such a degree as may drive sleep far enough. Let us watch and pray, that we enter not into this temptation, and by it into worse. Let the punishment of Eutychus strike an awe upon us, and show us how jealous God is in the matters of his worship; Be not deceived, God is not mocked. See how severely God visited an iniquity that seemed little, and but in a youth, and say, Who is able to stand before this holy Lord God? Apply to this story that lamentation (Jer 9:20, Jer 9:21), Hear the word of the Lord, for death is come up into our windows, to cut off the children from without and the young men from the streets.

3. The miraculous mercy shown him in his recovery to life again, Act 20:10. It gave a present distraction to the assembly, and an interruption to Paul's preaching; but it proved an occasion of that which was a great confirmation to his preaching, and helped to set it home and make it effectual. (1.) Paul fell on the dead body, and embraced it, thereby expressing a great compassion to, and an affectionate concern for, this young man, so far was he from saying, "He was well enough served for minding so little what I said!"Such tender spirits as Paul had are much affected with sad accidents of this kind, and are far from judging and censuring those that fall under them, as if those on whom the tower of Siloam fell were sinners above all that dwelt at Jerusalem; I tell you, nay. But this was not all; his falling on him and embracing him were in imitation of Elijah (1Ki 17:21), and Elisha (2Ki 4:34), in order to the raising of him to life again; not that this could as a means contribute any thing to it, but as a sign it represented the descent of that divine power upon the dead body, for the putting of life into it again, which at the same time he inwardly, earnestly, and in faith prayed for. (2.) He assured them that he had returned to life, and it would appear presently. Various speculations, we may suppose, this ill accident had occasioned in the congregation, but Paul puts an end to them all: " Trouble not yourselves, be not in any disorder about it, let it not put you into any hurry, for his life is in him; he is not dead, but sleepeth: lay him awhile upon a bed, and he will come to himself, for he is now alive."Thus, when Christ raised Lazarus, he said, Father, I thank thee that thou hast heard me. (3.) He returned to his work immediately after this interruption (Act 20:11): He came up again to the meeting, they broke bread together in a love-feast, which usually attended the eucharist, in token of their communion with each other, and for the confirmation of friendship among them; and they talked a long while, even till break of day. Paul did not now go on in a continued discourse, as before, but he and his friends fell into a free conversation, the subject of which, no doubt, was good, and to the use of edifying. Christian conference is an excellent means of promoting holiness, comfort, and Christian love. They knew not when they should have Paul's company again, and therefore made the best use they could of it when they had it, and reckoned a night's sleep well lost for that purpose. (4.) Before they parted they brought the young man alive into the congregation, every one congratulating him upon his return to life from the dead, and they were not a little comforted, Act 20:12. It was matter of great rejoicing among them, not only to the relations of the young man, but to the whole society, as it not only prevented the reproach that would otherwise have been cast upon them, but contributed very much to the credit of the gospel.

Matthew Henry: Act 20:13-16

Paul is hastening towards Jerusalem, but strives to do all the good he can by the way, ōs en parodō̂ "as it were by the by."He had called at Troas, and done good there; and now he makes a sort of coasting voyage, the merchants would call it a trading voyage, going from place to place, and no doubt endeavouring to make every place he came to the better for him, as every good man should do.

I. He sent his companions by sea to Assos, but he himself was minded to go afoot, Act 20:13. He had decreed or determined within himself that whatever importunity should be used with him to the contrary, urging either his ease or his credit, or the conveniency of a ship that offered itself, or the company of his friends, he would foot it to Assos: and, if the land-way which Paul took was the shorter way, yet it is taken notice of by the ancients as a rough way (Homer, Iliad 6, and Eustathius upon him, say, it was enough to kill one to go on foot to Assos. - Lorin. in locum ); yet that way Paul would take, 1. That he might call on his friends by the way, and do good among them, either converting sinners or edifying saints; and in both he was serving his great Master, and carrying on his great work. Or, 2. That he might be alone, and might have the greater freedom of converse with God and his own heart in solitude. He loved his companions, and delighted in their company, yet he would show hereby that he did not need it, but could enjoy himself alone. Or, 3. That he might inure himself to hardship, and not seem to indulge his ease. Thus he would by voluntary instances of mortification and self-denial keep under the body, and bring it into subjection, that he might make his sufferings for Christ, when he was called out to them, the more easy, 2Ti 2:3. We should use ourselves to deny ourselves.

II. At Assos he went on board with his friends. There they took him in; for by this time he had enough of his walk, and was willing to betake himself to the other way of travelling; or perhaps he could not go any further by land, but was obliged to go by water. When Christ sent his disciples away by ship, and tarried behind himself, yet he came to them, and they took him in, Mar 6:45, Mar 6:51.

III. He made the best of his way to Jerusalem. His ship passed by Chios (Act 20:15), touched at Samos (these are places of note among the Greek writers, both poets and historians); they tarried awhile at Trogyllium, the sea-port next to Samos; and the next day they came to Miletus, the sea-port that lay next to Ephesus; for (Act 20:16) he had determined not to go to Ephesus at this time, because he could not go thither without being urged by his friends whose importunity he could not resist, to make some stay with them there; and, because he was resolved not to stay, he would not put himself into a temptation to stay; for he hasted, if it were possible for him, to be at Jerusalem on the day of pentecost. He had been at Jerusalem about four or five years ago (Act 18:21, Act 18:22), and now he was going thither again to pay his continued respects to that church, with which he was careful to keep a good correspondence, that he might not be thought alienated from it by his commission to preach among the Gentiles. He aimed to be there by the feast of pentecost because it was a time of concourse, which would give him an opportunity of propagating the gospel among the Jews and proselytes, who came from all parts to worship at the feast: and the feast of pentecost had been particularly made famous among the Christians by the pouring out of the Spirit. Note, Men of business must fit themselves, and it will contribute to the expediting of it, to set time (with submission to Providence) and strive to keep it, contriving to do that first which we judge to be most needful, and not suffering ourselves to be diverted from it. It is a pleasure to us to be with our friends; it diverts us, nothing more; but we must not by it be diverted from our work. When Paul has a call to Jerusalem, he will not loiter away the time in Asia, though he had more and kinder friends there. This is not the world we are to be together in; we hope to be so in the other world.

Matthew Henry: Act 20:17-35

It should seem the ship Paul and his companions were embarked in for Jerusalem attended him on purpose, and staid or moved as he pleased; for when he came to Miletus, he went ashore, and tarried thee so long as to send for the elders of Ephesus to come to him thither; for if he had gone up to Ephesus, he could never have got away from them. These elders, or presbyters, some think, were those twelve who received the Holy Ghost by Paul's hands, Act 19:6. But, besides these, it is probable that Timothy had ordained other elders there for the service of that church, and the country about; these Paul sent for, that he might instruct and encourage them to go on in the work to which they had laid their hands. And what instructions he gave to them they would give to the people under their charge.

It is a very pathetic and practical discourse with Paul here takes leave of these elders, and has in it much of the excellent spirit of this good man.

I. He appeals to them concerning both his life and doctrine, all the time he had been in and about Ephesus (Act 20:18): " You know after what manner I have been with you, and how I have done the work of an apostle among you."He mentions this as a confirmation of his commission and consequently of the doctrine he had preached among them. They all knew him to be a man of serious, gracious, heavenly spirit, that he was no designing self-seeking man, as seducers are; he could not have been carried on with so much evenness and constancy in his services and sufferings, but by the power of divine grace. The temper of his mind, and the tenour both of his preaching and conversation, were such as plainly proved that God was with him of a truth, and that he was actuated and animated by a better spirit than his own. - He likewise makes this reference to his own conduct as an instruction to them, in whose hands the work was now left, to follow his example: " You know after what manner I have been with you, how I have conducted myself as a minister; in like manner be you with those that are committed to your charge when I am gone (Phi 4:9), what you have seen in me that is good do. "

1. His spirit and conversation were excellent and exemplary; they knew after what manner he had been among them, and how he had had his conversation towards them, in simplicity and godly sincerity (2Co 1:12), how holily, justly, and unblamably he behaved himself, and how gentle he was towards them, 1Th 2:7, 1Th 2:10. (1.) He had conducted himself well all along, from the very first day that he came into Asia - at all seasons; the manner of his entering in among them was such as nobody could find fault with. He appeared from the first day they knew him to be a man that aimed not only to do well, but to do good, wherever he came. He was a man that was consistent with himself, and all of a piece; take him where you would he was the same at all seasons, he did not turn with the wind nor change with the weather, but was uniform like a die, which, throw it which way you will, lights on a square side. (2.) He had made it his business to serve the Lord, to promote the honour of God and the interest of Christ and his kingdom among them. He never served himself, nor made himself a servant of men, of their lusts and humours, nor was he a time-server; but he made it his business to serve the Lord. In his ministry, in his whole conversation, he proved himself what he wrote himself, Paul a servant of Jesus Christ, Rom 1:1. (3.) He had done his work with all humility of mind - meta pasēs tapeinophrosunēs , that is, in all works of condescension, modesty, and self-abasement. Though he was one that God had put a great deal of honour upon, and done a great deal of good by, yet he never took state upon him, nor kept people at a distance, but conversed as freely and familiarly with the meanest, for their good, as if he had stood upon a level with them. He was willing to stoop to any service, and to make himself and his labours as cheap as they could desire. Note, Those that would in any office serve the Lord acceptably to him, and profitably to others, must do it with all humility of mind, Mat 20:26, Mat 20:27. (4.) He had always been very tender, affectionate, and compassionate, among them; he had served the Lord with many tears. Paul was herein like his Master; often in tears; in his praying, he wept and made supplication, Hos 12:5. In his preaching, what he had told them before he told them again, even weeping, Phi 3:18. In his concern for them, though his acquaintance with them was but of a late standing, yet so near did they lie to his heart that he wept with those that wept, and mingled his tears with theirs upon every occasion, which was very endearing. (5.) He had struggled with many difficulties among them. He went on in his work in the face of much opposition, many temptations, trials of his patience and courage, such discouragements as perhaps were sometimes temptations to him, as to Jeremiah in a like case to say, I will not speak any more in the name of the Lord, Jer 20:8, Jer 20:9. These befell him by the lying in wait of the Jews, who still were plotting some mischief or other against him. Note, Those are the faithful servants of the Lord that continue to serve him in the midst of troubles and perils, that care not what enemies they make, so that they can but approve themselves to their Master, and make him their friend. Paul's tears were owing to his temptations; his afflictions helped to excite his good affections.

2. His preaching was likewise such as it should be, Act 20:20, Act 20:21. He came to Ephesus to preach the gospel of Christ among them, and he had been faithful both to them and to him that appointed him. (1.) He was a plain preacher, and one that delivered his message so as to be understood. This is intimated in two words, I have shown you, and have taught you. He did not amuse them with nice speculations, nor lead them into, and then lose them in, the clouds of lofty notions and expressions; but he showed them the plain truths of the gospel, which were of the greatest consequence and importance, and taught them as children are taught. "I have shown you the right way to happiness, and taught you to go in it."(2.) He was a powerful preacher, which is intimated in his testifying to them; he preached as one upon oath, that was himself fully assured of the truth of what he preached and was desirous to convince them of it and to influence and govern them by it. He preached the gospel, not as a hawker proclaims news in the street (it is all one to him whether it be true or false), but as a conscientious witness gives in his evidence at the bar, with the utmost seriousness and concern. Paul preached the gospel as a testimony to them if they received it, but as a testimony against them if they rejected it. (3.) He was a profitable preacher, one that in all his preaching aimed at doing good to those he preached to; he studied that which was profitable unto them, which had a tendency to make them wise and good, wiser and better, to inform their judgments and reform their hearts and lives. He preached ta sumpheronta , such things as brought with them divine light, and heat, and power to their souls. It is not enough not to preach that which is hurtful, which leads into error or hardens in sin, but we must preach that which is profitable. We do all things, dearly beloved, for your edifying. Paul aimed to preach not that which was pleasing, but that which was profitable, and to please only in order to profit. God is said to teach his people to profit, Isa 48:17. Those teach for God that teach people to profit. (4.) He was a painstaking preacher, very industrious and indefatigable in his work; he preached publicly, and from house to house. He did not confine himself to a corner when he had opportunity of preaching in the great congregation; nor did he confine himself to the congregation when there was occasion for private and personal instruction. He was neither afraid nor ashamed to preach the gospel publicly, nor did he grudge to bestow his pains privately, among a few, when there was occasion for it. He preached publicly to the flock that came together into the green pastures, and went from house to house to seek those that were weak and had wandered, and did not think that the one would excuse him from the other. Ministers should in their private visits, and as they go from house to house, discourse of those things which they have taught publicly, repeat them, inculcate them, and explain them, if it be needful, asking, Have you understood all these things? And, especially, they should help persons to apply the truth to themselves and their own case. (5.) He was a faithful preacher. He not only preached that which was profitable, but he preached every thing that he thought might be profitable, and kept back nothing, though the preaching of it might either cost him more pains or be disobliging to some and expose him to their ill-will. He declined not preaching whatever he thought might be profitable, though it was not fashionable, nor to some acceptable. He did not keep back reproofs, when they were necessary and would be profitable, for fear of offending; nor did he keep back the preaching of the cross, though he knew it was to the Jews a stumbling-block and to the Greeks foolishness, as the Roman missionaries in China lately did. (6.) He was a catholic preacher. He testified both to the Jews and also to the Greeks. Though he was born and bred a Jew, and had an entire affection for that nation, and was trained up in their prejudices against the Gentiles, yet he did not therefore confine himself to the Jews and avoid the Gentiles; but preached as readily to them as to the Jews, and conversed as freely with them. And, on the other hand, though he was called to be the apostle of the Gentiles, and the Jews had an implacable enmity against him upon that score, had done him many an ill turn, and here at Ephesus were continually plotting against him, yet he did not therefore abandon them as reprobates, but continued to deal with them for their good. Ministers must preach the gospel with impartiality; for they are ministers of Christ for the universal church. (7.) He was a truly Christian evangelical preacher. He did not preach philosophical notions, or matters of doubtful disputation, nor did he preach politics, or intermeddle at all with affairs of state or the civil government; but he preached faith and repentance, the two great gospel graces, the nature and necessity of them; these he urged upon all occasions. [1.] Repentance towards God; that those who by sin had gone away from God, and were going further and further from him into a state of endless separation from him, should by true repentance look towards God, turn towards him, move towards him, and hasten to him. He preached repentance as God's great command (Act 17:30), which we must obey - that men should repent, and turn to God, and do works meet for repentance (so he explains it, Act 26:20); and he preached it as Christ's gift, in order to the remission of sins (Act 5:31), and directed people to look up to him for it. [2.] Faith towards our Lord Jesus Christ. We must be repentance look towards God as our end; and by faith towards Christ as our way to God. Sin must by repentance be abandoned and forsaken, and then Christ must by faith be relied on for the pardon of sin. Our repentance towards God is not sufficient, we must have a true faith in Christ as our Redeemer and Saviour, consenting to him as our Lord and our God. For there is no coming to God, as penitent prodigals to a Father, but in the strength and righteousness of Jesus Christ as Mediator.

Such a preacher as this they all knew Paul had been; and, if they will carry on the same work, they must walk in the same spirit, in the same steps.

II. He declares his expectation of sufferings and afflictions in his present journey to Jerusalem, Act 20:22-24. Let them not think that he quitted Asia now for fear of persecution; nor, he was so far from running away like a coward from the post of danger that he was now like a hero hastening to the high places of the field, where the battle was likely to be hottest: Now, behold, I go bound in the spirit to Jerusalem, which may be understood either, (1.) Of the certain foresight he had of trouble before him. Though he was not yet bound in body, he was bound in spirit; he was in full expectation of trouble, and made it his daily business to prepare for it. He was bound in spirit, as all good Christians are poor in spirit, endeavouring to accommodate themselves to the will of God if they should be reduced to poverty. Or, (2.) Of the strong impulse he was under from the Spirit of God working upon his spirit to go this journey: " I go bound in the spirit, that is, firmly resolved to proceed, and well assured that it is by a divine direction and influence that I am so, and not from any humour or design of my own. I go led by the Spirit, and bound to follow him wherever he leads me."

1. He does not know particularly the things that shall befall him at Jerusalem. Whence the trouble shall spring, what shall be the occasion of it, what the circumstances and to what degree it shall arise, God had not thought fit to reveal to him. It is good for us to be kept in the dark concerning future events, that we may be always waiting on God and waiting for him. When we go abroad, it should be with this thought, we know not the things that shall befall us, nor what a day, or a night, or an hour, may bring forth; and therefore must refer ourselves to God, let him do with us as seemeth good in his eyes, and study to stand complete in his whole will.

2. Yet he does know in general that thee is a storm before him; for the prophets in every city he passed through told him, by the Holy Ghost, that bonds and afflictions awaited him. Besides the common notice given to all Christians and ministers to expect and prepare for sufferings, Paul had particular intimations of an extraordinary trouble, greater and longer than any he had yet met with, that was now before him.

3. He fixes a brave and heroic resolution to go on with his work, notwithstanding. It was a melancholy peal that was rung in his ears in every city, that bonds and afflictions did abide him; it was a hard case for a poor man to labour continually to do good, and to be so ill treated for his pains. Now it is worth while to enquire how he bore it. He was flesh and blood as well as other men; he was so, and yet by the grace of God he was enabled to go on with his work, and to look with a gracious and generous contempt upon all the difficulties and discouragements he met with in it. Let us take it from his own mouth here (Act 20:24), where he speaks not with obstinacy nor ostentation, but with a holy humble resolution: " None of these things move me; all my care is to proceed and to persevere in the way of my duty, and to finish well."Paul is here an example,

(1.) Of holy courage and resolution in our work, notwithstanding the difficulties and oppositions we meet with in it; he saw them before him, but he made nothing of them: None of these things move me; oudenos logon poioumai - I make no account of them. He did not lay these things to heart, Christ and heaven lay there. None of these things moved him. [1.] They did not drive him off from his work; he did not tack about, and go back again, when he saw the storm rise, but went on resolutely, preaching there, where he knew how dearly it would cost him. [2.] They did not deprive him of his comfort, nor make him drive on heavily in his work. In the midst of troubles he was as one unconcerned. In his patience he possessed his soul, and, when he was as sorrowful, yet he was always rejoicing, and in all things more than a conqueror. Those that have their conversation in heaven can look down, not only upon the common troubles of this earth but upon the threatening rage and malice of hell itself, and say that none of these things moved them, as knowing that none of these things can hurt them.

(2.) Of a holy contempt of life, and the continuance and comforts of it: Neither count I my life dear to myself. Life is sweet, and is naturally dear to us. All that a man has will he give for his life; but all that a man has, and life too, will he give who understands himself aright and his own interest, rather than lose the favour of God and hazard eternal life. Paul was of this mind. Though to an eye of nature life is superlatively valuable, yet to an eye of faith it is comparatively despicable; it is not so dear but it can be cheerfully parted with for Christ. This explains Luk 14:26, where we are required to hate our own lives, not in a hasty passion, as Job and Jeremiah, but in a holy submission to the will of God, and a resolution to die for Christ rather than to deny him.

(3.) Of a holy concern to go through with the work of life, which should be much more our care than to secure either the outward comforts of it or the countenance of it. Blessed Paul counts not his life dear in comparison with this, and resolves in the strength of Christ, non propter vitam vivendi perdere causas - that he never will, to save his life, lose the ends of living. He is willing to spend his life in labour, to hazard his life in dangerous services, to waste it in toilsome services; nay, to lay down his life in martyrdom, so that he may but answer the great intentions of his birth, of his baptism, and of his ordination to the apostleship. Two things this great and good man is in care about, and if he gain them it is no matter to him what becomes of life: - [1.] That he may be found faithful to the trust reposed in him, that he may finish the ministry which he has received of the Lord Jesus, may do the work which he was sent into the world about, or, rather, which he was sent into the church about, - that he may complete the service of his generation, may make full proof of his ministry, - that he may go through the business of it, and others may reap the advantage of it, to the utmost of what was designed, - that he may, as is said of the two witnesses, finish his testimony (Rev 11:7), and may not do his work by halves. Observe, First, The apostleship was a ministry both to Christ and to the souls of men; and those that were called to it considered more the ministry of it than the dignity or dominion of it; and, if the apostles did so, much more ought the pastors and teachers to do so, and to be in the church as those who serve. Secondly, This ministry was received from the Lord Jesus. He entrusted them with it, and from him they received their charge; for him they do their work, in his name, in his strength; and to him they must give up their account. It was Christ that put them into the ministry (1Ti 1:12); it is he that carries them on in their ministry, and from him they have strength to do their service and bear up under the hardships of it. Thirdly, The work of this ministry was to testify the gospel of the grace of God, to publish it to the world, to prove it, and to recommend it; and, being the gospel of the grace of God, it has enough in it to recommend itself. It is a proof of God's good-will to us, and a means of his good work in us; it shows him gracious towards us, and tends to make us gracious, and so is the gospel of the grace of God. Paul made it the business of his life to testify this, and desired not to live a day longer than he might be instrumental to spread the knowledge and savour and power of this gospel. [2.] That he may finish well. He cares not when the period of his life comes, nor how, be it ever so soon, ever so sudden, ever so sad, as to outward circumstances, so that he may but finish his course with joy. First, He looks upon his life as a course, a race, so the word is. Our life is a race set before us, Heb 12:1. This intimates that we have our labours appointed us, for we were not sent into the world to be idle; and our limits appointed us, for we were not sent into the world to be here always, but to pass through the world, nay, to run through it, and it is soon run through; I may add, to run the gauntlet through it. Secondly, He counts upon the finishing of his course, and speaks of it as sure and near, and that which he had his thoughts continually upon. Dying is the end of our race, when we come off either with honour or shame. Thirdly, He is full of care to finish it well, which implies a holy desire of obtaining and a holy fear of coming short. "Oh! that I may but finish my course with joy; and then all will be well, perfectly and eternally well." Fourthly, He thinks nothing too much to do, nor too hard to suffer, so that he may but finish well, finish with joy. We must look upon it as the business of our life to provide for a joyful death, that we may not only die safely, but die comfortably.

III. Counting upon it that this was the last time they should see him, he appeals to their consciences concerning his integrity, and demands of them a testimony to it.

1. He tells them that he was now taking his last leave of them (Act 20:25): I know that you all, among whom I have been conversant preaching the kingdom of God, though you may have letters from me, shall never see my face again. When any of us part with our friends, we may say, and should say, "We know not that ever we shall see one another again: our friends may be removed, or we ourselves may."But Paul here speaks it with assurance, by the Spirit of prophecy, that these Ephesians should see his face no more; and we cannot think that he who spoke so doubtfully of that which he was not sure of ( not knowing the things that shall befall me there, v. 22) would speak this with so much confidence, especially when he foresaw what a trouble it would be to his friends here, unless he had had a special warrant from the Spirit to say it, to whom I think those do wrong who suppose that, notwithstanding this, Paul did afterwards come to Ephesus, and see them again. He would never have said thus solemnly, Now, behold, I know it, if he had not known it for certain. Not but that he foresaw that he had a great deal of time and work yet before him, but he foresaw that his work would be cut out for him in other places, and in these parts he had no more to do. Here he had for a great while gone about preaching the kingdom of God, preaching down the kingdom of sin and Satan, and preaching up the authority and dominion of God in Christ, preaching the kingdom of glory as the end and the kingdom of grace as the way. Many a time they had been glad to see his face in the pulpit, and saw it as it had been the face of an angel. If the feet of these messengers of peace were beautiful upon the mountains, what were their faces? But now they shall see his face no more. Note, We ought often to think of it, that those who now are preaching to us the kingdom of God will shortly be removed and we shall see their faces no more: the prophets, do they live for ever? Yet a little while is their light with us; it concerns us therefore to improve it while we have it, that when we shall see their faces no more on earth, yet we may hope to look them in the face with comfort in the great day.

2. He appeals to them concerning the faithful discharge of his ministry among them (Act 20:26): " Wherefore, seeing my ministry is at an end with you, it concerns both you and me to reflect, and look back;"and, (1.) He challenges them to prove him unfaithful, or to have said or done any thing by which he had made himself accessory to the ruin of any precious soul: I am pure from the blood of all men, the blood of souls. This plainly refers to that of the prophet (Eze 33:6), where the blood of him that perishes by the sword of the enemy is said to be required at the hand of the unfaithful watchman that did not give warning: "You cannot say but I have given warning, and therefore no man's blood can be laid at my door."If a minister has approved himself faithful, he may have this rejoicing in himself, I am pure from the blood of all men, and ought to have this testimony from others. (2.) He therefore leaves the blood of those that perish upon their own heads, because they had fair warning given them, but they would not take it. (3.) He charges these ministers to look to it that they took care and pains, as he had done: " I am pure from the blood of all men, see that you keep yourselves so too. I take you to record this day "- en tē sēmeron hēmera , "I call this day to witness to you:"so Streso. As sometimes the heaven and earth are appealed to, so here this day shall be a witness, this parting day.

3. He proves his own fidelity with this (Act 20:27): For I have not shunned to declare unto you all the counsel of God. (1.) He had preached to them nothing but the counsel of God, and had not added any inventions of his own; "it was pure gospel, and nothing else, the will of God concerning your salvation."The gospel is the counsel of God; it is admirably contrived by his wisdom, it is unalterably determined by his will, and it is kindly designed by his grace for our glory, 1Co 2:7. This counsel of God it is the business of ministers to declare as it is revealed, and not otherwise nor any further. (2.) He had preached to them the whole counsel of God. As he had preached to them the whole counsel of God. As he had preached to them the gospel pure, so he had preached it to them entire; he had gone over a body of divinity among them, that, having the truths of the gospel opened to them methodically from first to last in order, they might the better understand them, by seeing them in their several connections with, and dependences upon, one another. (3.) He had not shunned to do it; had not wilfully nor designedly avoided the declaring of any part of the counsel of God. He had not, to save his own pains, declined preaching upon the most difficult parts of the gospel, nor, to save his own credit, declined preaching upon the most plain and easy parts of it; he had not shunned preaching those doctrines which he knew would be provoking to the watchful enemies of Christianity, or displeasing to the careless professors of it, but faithfully took his work before him, whether they would hear or forbear. And thus it was that he kept himself pure from the blood of all men.

IV. He charges them as ministers to be diligent and faithful in their work.

1. He commits the care of the church at Ephesus, that is, the saints, the Christians that were there and thereabouts (Eph 1:1), to them, who, though doubtless they were so numerous that they could not all meet in one place, but worshipped God in several congregations, under the conduct of several ministers, are yet called here one flock, because they not only agreed in one faith, as they did with all Christian churches, but in many instances they kept up communion one with another. To these elders or presbyters the apostle here, upon the actual foresight of his own final leaving them, commits the government of this church, and tells them that not he, but the Holy Ghost, had made them overseers, episkopous - bishops of the flock. "You that are presbyters are bishops of the Holy Ghost's making, that are to take the oversight of this part of the church of God,"1Pe 5:1, 1Pe 5:2; Tit 1:5, Tit 1:7. While Paul was present at Ephesus, he presided in all the affairs of that church, which made the elders loth to part with him; but now this eagle stirs up the nest, flutters over her young; now that they begin to be fledged they must learn to fly themselves, and to act without him, for the Holy Ghost had made them overseers. They took not this honour to themselves, nor was it conferred upon them by any prince or potentate, but the Holy Ghost in them qualified them for, and enriched them to, this great undertaking, the Holy Ghost fell upon them, Act 19:6. The Holy Ghost also directed those that chose, and called, and ordained, them to this work in answer to prayer.

2. He commanded them to mind the work to which they were called. Dignity calls for duty; if the Holy Ghost has made them overseers of the flock, that is, shepherds, they must be true to their trust. (1.) They must take heed to themselves in the first place, must have a very jealous eye upon all the motions of their own souls, and upon all they said and did, must walk circumspectly, and know how to behave themselves aright in the house of God, in which they were now advanced to the office of stewards: "You have many eyes upon you, some to take example by you, others to pick quarrels with you, and therefore you ought to take heed to yourselves. "Those are not likely to be skilful or faithful keepers of the vineyards of others that do not keep their own. (2.) " Take heed to the flock, to all the flock, some to one part of it, others to another, according as your call and opportunity are, but see that no part of it be neglected among you."Ministers must not only take heed to their own souls, but must have a constant regard to the souls of those who are under their charge, as shepherds have to their sheep, that they may receive no damage: " Take heed to all the flock, that none of them either of themselves wander from the fold or be seized by the beasts of prey; that none of them be missing, or miscarry, through your neglect."(3.) They must feed the church of God, must do all the parts of the shepherd's office, must lead the sheep of Christ into the green pastures, must lay meat before them, must do what they can to heal those that are distempered and have no appetite to their meat, must feed them with wholesome doctrine, with a tender evangelical discipline, and must see that nothing is wanting that is necessary in order to their being nourished up to eternal life. There is need of pastors, not only to gather the church of God by bringing in of those that are without, but to feed it by building up those that are within. (4.) They must watch (Act 20:31), as shepherds keep watch over their flocks by night, must be awake and watchful, must not give way to spiritual sloth and slumber, but must stir up themselves to their business and closely attend it. Watch thou in all things (2Ti 4:5), watch against every thing that will be hurtful to the flock, and watch to every thing that will be advantageous to it; improve every opportunity of doing it a kindness.

3. He gives them several good reasons why they should mind the business of their ministry.

(1.) Let them consider the interest of their Master, and his concern for the flock that was committed to their charge, Act 20:28. It is the church which he has purchased with his own blood. [1.] "It is his own; you are but his servants to take care of it for him. It is your honour that you are employed for God, who will own you in his service; but then your carelessness and treachery are so much the worse if you neglect your work, for you wrong God and are false to him. From him you received the trust, and to him you must give up your account, and therefore take heed to yourselves. And, if it be the church of God, he expects you should show your love to him by feeding his sheep and lambs."[2.] He has purchased it. The world is God's by right of creation, but the church is his by right of redemption, and therefore it ought to be dear to us, for it was dear to him, because it cost him dear, and we cannot better show it than by feeding his sheep and his lambs. [3.] This church of God is what he has purchased; not as Israel of old, when he gave men for them, and people for their life (Isa 43:3, Isa 43:4), but with his own blood. This proves that Christ is God, for he is called so here, where yet he is said to purchase the church with his own blood; the blood was his as man, yet so close is the union between the divine and human nature that it is here called the blood of God, for it was the blood of him who is God, and his being so put such dignity and worth into it as made it both a valuable ransom of us from evil, and a valuable purchase for us of all good, nay, a purchase of us to Christ, to be to him a peculiar people: Thine they were, and thou gavest them to me. In consideration of this, therefore, feed the church of God, because it is purchased at so dear a rate. Did Christ lay down his life to purchase it, and shall his ministers be wanting in any care and pains to feed it? Their neglect of its true interest is a contempt of his blood that purchased it.

(2.) Let them consider the danger that the flock was in of being made a prey to its adversaries, Act 20:29, Act 20:30. "If the flock be thus precious upon the account of its relation to God, and its redemption by Christ, then you are concerned to take heed both to yourselves and to it."Here are reasons for both. [1.] Take heed to the flock, for wolves are abroad, that seek to devour (Act 20:29): I know this, that after my departure grievous wolves shall enter in among you. First, Some understand it of persecutors, that will inform against the Christians, and incense the magistrates against them, and will have no compassion on the flock. They thought, because, while Paul was with them, the rage of the Jews was most against him, that, when he had gone out of the country, they would be quiet: "No,"says he, " after my departure you will find the persecuting spirit still working, therefore take heed to the flock, confirm them in the faith, comfort and encourage them, that they may not either leave Christ for fear of suffering or lose their peace and comfort in their sufferings."Ministers must take a more ordinary care of the flock in times of persecution. Secondly, It is rather to be understood of seducers and false teachers. Probably Paul has an eye to those of the circumcision, who preached up the ceremonial law; these he calls grievous wolves, for though they came in sheep's clothing, nay, in shepherds' clothing, they made mischief in the congregations of Christians, sowed discord among them, drew away many from the pure gospel of Christ, and did all they could to blemish and defame those that adhered to it; not sparing the most valuable members of the flock, stirring up those whom they could influence to bite and devour them (Gal 5:15); therefore they are called dogs (Phi 3:2), as here wolves. While Paul was at Ephesus, they kept away, for they durst not face him; but, when he was gone, then they entered in among them, and sowed their tares where he had sown the good seed. "Therefore take heed to the flock, and do all you can to establish them in the truth, and to arm them against the insinuations of the false teachers."[2.] Take heed to yourselves, for some shepherds will apostatise (Act 20:30): " Also of your ownselves, among the members, nay, perhaps, among the ministers of your own church, among you that I am now speaking to (though I am willing to hope it does not go so far as that), shall men arise speaking perverse things, things contrary to the right rule of the gospel, and destructive of the great intentions of it. Nay, they will pervert some sayings of the gospel, and wrest them to make them patronize their errors, 2Pe 3:16. Even those that were well thought of among you, and that you had confidence in, will grow proud, and conceited, and opinionative, and will refine upon the gospel, and will pretend with more nice and curious speculations to advance you to a higher form; but it is to draw away disciples after them, to make a party for themselves, that shall admire them, and be led by them, and pin their faith upon their sleeve."Some read it, to draw away disciples after them - those that are already disciples of Christ, draw them from him to follow them. "Therefore, take heed to yourselves; when you are told that some of you shall betray the gospel, you are each of you concerned to ask, Is it I? and to look well to yourselves."This was there fulfilled in Phygellus and Hermogenes, who turned away from Paul and the doctrine he had preached (2Ti 1:15), and in Hymeneus and Philetus, who concerning the truth erred, and overthrew the faith of some (2Ti 2:18), which explains the expression here. But, though there were some such seducers in the church of Ephesus, yet it should seem by Paul's Epistle to that church (wherein we do not find such complaints and reprehensions as we meet with in some other of his epistles) that that church was not so much infested with false teachers, at least not so much infected with their false doctrine, as some other churches were; but its peace and purity were preserved by the blessing of God on the pains and vigilance of these presbyters, to whom the apostle, in the actual foresight and consideration of the rise of heresies and schisms, as well as of his own death, committed the government of this church.

(3.) Let them consider the great pains that Paul had taken in planting this church (Act 20:31): " Remember that for the space of three years "(for so long he had been preaching in Ephesus, and the parts adjacent) " I ceased not to warn every one night and day with tears; and be not you negligent in building upon that foundation which I was so diligent to lay."[1.] Paul, like a faithful watchman, had warned them, and, by the warnings he gave men of the danger of their continuing in their Judaism and heathenism, he prevailed with them to embrace Christianity. [2.] He warned every one; besides the public warnings he gave in his preaching, he applied himself to particular persons according as he saw their case called for it, which he had something to say peculiar to. [3.] He was constant in giving warning; he warned night and day; his time was filled up with his work. In the night, when he should have been reposing himself, he was dealing with those he could not get to speak with in the day about their souls. [4.] He was indefatigable in it; he ceased not to warn. Though they were ever so obstinate against his warnings, yet he did not cease to warn, not knowing but that at length they might, by the grace of God, be overcome; though they were ever so pliable to his warnings, yet he did not think this would be a sufficient excuse for him to desist, but still he warned those that were righteous as not to turn from their righteousness, as he had warned them when they were wicked to turn from their wickedness, Eze 3:18-21. [5.] He spoke to them about their souls with a great deal of affection and concern: he warned them with tears. As he had served the Lord, so he had served them, with many tears, Act 20:19. He warned them with tears of compassion, thereby showing how much he was himself affected with their misery and danger in a sinful state and way, that he might affect them with it. Thus Paul had begun the good work at Ephesus, thus free had he been of his pains; and why then should they be sparing of their pains in carrying it on?

V. He recommends them to divine direction and influence (Act 20:32): " And now, brethren, having given you this solemn charge and caution, I commend you to God. Now that I have said what I have to say, The Lord be with you; I must leave you, but I leave you in good hands."They were in care what would become of them, how they should go on in their work, break through their difficulties, and what provision would be made for them and their families. In answer to all these perplexities, Paul directs them to look up to God with an eye of faith, and beseeches God to look down on them with an eye of favour.

1. See here to whom he commends them. He calls them brethren, not only as Christians, but as ministers, and thereby encourages them to hope in God, as he had done; for they and he were brethren. (1.) He commends them to God, begs of God to provide for them, to take care of them, and to supply all their needs, and encourages them to cast all their care upon him, with an assurance that he cared for them: "Whatever you want, go to God, let your eye be ever towards him, and your dependence upon him, in all your straits and difficulties; and let this be your comfort, that you have a God to go to, a God all sufficient." I commend you to God, that is, to his providence, and to the protection and care of that. It is enough that, from whomsoever we are separated, still we have God nigh unto us, 1Pe 4:19. (2.) He commends them to the word of his grace, by which some understand Christ: he is the word (Joh 1:1), the word of life, because life is treasured up for us in him (1Jo 1:1), and in the same sense he is here called the word of God's grace, because from his fulness we receive grace for grace. He commends them to Christ, puts them into his hand, as being his servants, whom he would in a particular manner take care of. Paul commends them not only to God and to his providence, but to Christ and his grace as Christ himself did his disciples when he was leaving them: You believe in God, believe also in me. It comes to much the same thing, if by the word of his grace we understand the gospel of Christ, for it is Christ in the word that is nigh unto us for our support and encouragement, and his word is spirit and life: "You will find much relief by acting faith on the providence of God, but much more by acting faith on the promises of the gospel."He commends them to the word of Christ's grace, which he spoke to his disciples when he sent them forth, the commission he gave them, with assurance that he would be with them always to the end of the world: "Take hold of that word, and God give you the benefit and comfort of it, and you need no more."He commends them to the word of God's grace, not only as the foundation of their hope and the fountain of their joy, but as the rule of their walking: " I commend you to God, as your Master, whom you are to serve, and I have found him a good Master, and to the word of his grace, as cutting you out your work, and by which you are to govern yourselves; observe the precepts of this word, and then live upon the promises of it."

2. See here what he commends them to the word of God's grace for, not so much for a protection from their enemies, or a provision for their families, as for the spiritual blessings which they most needed and ought most to value. They had received the gospel of the grace of God, and were entrusted to preach it. Now he recommends them to that, (1.) For their edification: " It is able (the Spirit of grace working with it and by it) to build you up, and you may depend upon this, while you keep close to it, and are deriving daily from it. Though you are already furnished with good gifts, yet this is able to build you up; there is that in it with which you need to be better acquainted and more affected."Note, Ministers, in preaching the word of grace, must aim at their own edification as well as at the edification of others. The most advanced Christians, while they are in this world, are capable of growing, and they will find the word of grace to have still more and more in it to contribute to their growth. It is still able to build them up. (2.) For their glorification: It is able to give you an inheritance among all those who are sanctified. The word of God's grace gives it, not only as it gives the knowledge of it (for life and immortality are brought to light by the gospel ), but as it gives the promise of it, the promise of a God that cannot lie, and which is yea and amen in Christ; and by the word, as the ordinary vehicle, the Spirit of grace is given (Act 10:44), to be the seal of the promise, and the earnest of the eternal life promised; and thus it is the word of God's grace that gives us the inheritance. Note, [1.] Heaven is an inheritance which gives an indefeasible right to all the heirs; it is an inheritance like that of the Israelites in Canaan, which was by promise and yet by lot, but was sure to all the seed. [2.] This inheritance is entailed upon and secured to all those, and those only, that are sanctified; for as those cannot be welcome guests to the holy God, or the holy society above, that are unsanctified, so really heaven would be no heaven to them; but to all that are sanctified, that are born again, and on whom the image of God is renewed, it is as sure as almighty power and eternal truth can make it. Those therefore that would make out a title to that inheritance must make it sure that they are among the sanctified, are joined to them and incorporated with them, and partake of the same image and nature; for we cannot expect to be among the glorified hereafter unless we be among the sanctified here.

VI. He recommends himself to them as an example of indifference to this world, and to every thing in it, which, if they would walk in the same spirit and in the same steps, they would find to contribute greatly to their easy and comfortable passage through it. He had recommended them to God, and to the word of his grace, for spiritual blessings, which, without doubt, are the best blessings; but what shall they do for food for their families, an agreeable subsistence for themselves, and portions for their children? "As to these,"Paul says, "do as I did;"and how was that? He here tells them,

1. That he never aimed at worldly wealth (Act 20:33): " I have coveted no man's silver, or gold, or apparel; nor do you, and then you will be easy."There were many in Ephesus, and many of those that had embraced the Christian faith, who were rich, had a great deal of money, and plate, and rich furniture, and wore very good clothes, and made a very good appearance. Now, (1.) Paul was not ambitious to live like them. We may take it in this sense: " I never coveted to have so much silver and gold at command as I see others have, nor to wear such rich clothes as I see others wear. I neither condemn them nor envy them. I can live comfortably and usefully without living great."The false apostles desired to make a fair show in the flesh (Gal 6:12), to make a figure in the world; but Paul did not do so. He knew how to want and how to be abased. (2.) He was not greedy to receive from them, silver, or gold, or apparel; so far from being always craving that he was not so much as coveting, nor desired them to allow him so and so for his pains among them, but was content with such things as he had; he never made a gain of them, 2Co 12:17. He could not only say with Moses (Num 16:15), and with Samuel (1Sa 12:3, 1Sa 12:5), Whose ox have I taken? Or whom have I defrauded? But, "Whose kindness have I coveted, or asked? Or to whom have I been burdensome?"He protests against desiring a gift, Phi 4:17.

2. That he had worked for his living, and taken a great deal of pains to get bread (Act 20:34) " Yea, you yourselves know, and have been eye-witnesses of it, that these hands of mine have ministered to my necessities, and to those that were with me; you have seen me busy early and late, cutting out tents and making them up;"and, they being commonly made of leather, it was very hard work. Observe, (1.) Paul was sometimes reduced to necessities, and the want of the common supports of life, though he was so great a favourite of Heaven and so great a blessing to this earth. What an unthinking, unkind, and ungrateful world is this, that could let such a man as Paul be poor in it! (2.) He desired no more than to have his necessities supplied; he did not work at his calling to enrich himself, but to maintain himself with food and raiment. (3.) When he was to earn his bread, he did it by a manual occupation. Paul had a head and a tongue that he might have got money by, but they were these hands, saith he, that ministered to my necessities. What a pity was it that those hands by the laying on of which the Holy Ghost had been so often conferred, those hands by which God had wrought special miracles, and both these at Ephesus too (Act 19:6, Act 19:11), should there be obliged to lay themselves to the needle and shears, the awl and tacking-end, in tent-making, purely to get bread! Paul puts these presbyters (and others in them) in mind of this, that they may not think it strange if they be thus neglected, and yet to go on in their work, and make the best shift they can to live; the less encouragement they have from men, the more they shall have from God. (4.) He worked not only for himself, but for the support of those also that were with him. This was hard indeed. It had better become them to have worked for him (to maintain him as their tutor) than he for them. But so it is; those that are willing to take the labouring oar will find those about them willing they should have it. If Paul will work for the maintenance of his companions, he is welcome to do it.

Matthew Henry: Act 20:36-38

After the parting sermon that Paul preached to the elders of Ephesus, which was very affecting, we have here the parting prayer and tears, which were yet more affecting; we can scarcely read the account here given of them, and meditate upon them with dry eyes.

I. They parted with prayer (Act 20:36): And, when he had thus spoken, he kneeled down, and prayed with them all. And, no doubt, it was a prayer every way suited to the present mournful occasion. He committed them to God in this prayer, prayed that he would not leave them, but continue his presence with them. 1. It was a joint prayer. He not only prayed for them, but prayed with them, prayed with them all; that they might put up the same petitions for themselves and one another that he put up to God for them all, and that they might learn what to ask of God for themselves when he was gone. Public prayers are so far from being intended to supersede our own secret prayers, and make them needless, that they are designed to quicken and encourage them, and to direct us in them. When we are alone we should pray over the prayers that our ministers have put up with us. 2. It was a humble reverent prayer. This was expressed by the posture they used: He kneeled down, and prayed with them, which is the most proper gesture in prayer, and significant both of adoration and of petition, especially petition for the forgiveness of sin. Paul used it much: I bow my knees, Eph 3:14. 3. It was a prayer after sermon; and, we may suppose, he prayed over what he had preached. He had committed the care of the church at Ephesus to those elders, and now he prays that God would enable them faithfully to discharge this great trust reposed in them, and would give them those measures of wisdom and grace which it required; he prayed for the flock, and all that belonged to it, that the great Shepherd of the sheep would take care of them all, and keep them from being a prey to the grievous wolves. Thus he taught these ministers to pray for those they preached to, that they might not labour in vain. 4. It was a parting prayer, which might be likely to leave lasting impressions, as the farewell sermon did. It is good for friends, when they part, to part with prayer, that by praying together just at parting they may be enabled to pray the more feelingly one for another when they are separated, which is one part of our Christian duty, and an improvement of the communion of saints. The Lord watch between us, and watch over us both, when we are absent one from the other, is a good parting prayer (Gen 31:49), as also that our next meeting may be either nearer heaven or in heaven. Paul here followed the example of Christ, who, when he took leave of his disciples, after he had preached to them, prayed with them all, Joh 17:1.

II. They parted with tears, abundance of tears, and most affectionate embraces, Act 20:37, Act 20:38. 1. They all wept sorely. We have reason to think the Paul himself began; though he was determined to go, and saw his call clear to other work, yet he was sorry in his heart to leave them, and many a tear it cost him. He that was so often in tears while he was with them (Act 20:19, Act 20:31), no doubt shed many at parting, so watering what he had sown among them. But the notice is taken of their tears: They all wept sorely; there was not a dry eye among them, and it is probable the affectionate expressions Paul used in prayer set them a-weeping. These were tears of love and mutual endearment, like those of Jonathan and David, when they were forced to part, and wept one with another, until (as if they wept for strife) David exceeded, 1Sa 20:41. 2. They fell upon Paul's neck, and kissed him, all, one after another, each bewailing his own loss: "How can I part with this invaluable man, this blessed Paul,"says one, "in whom my life is a manner bound up?"- "Farewell, my dear friend,"says another, "a thousand thanks to thee, and ten thousand to God for thee, and for all the pains thou hast taken with me for my good.""And must we part?"says another: "must I lose my spiritual father, nurse, and guide?"- "What will become of us now?"says another, "when we shall no more have him to apply to, and receive direction from? What shall I do, if the Lord take away my master from my head? My father, my father, the chariots of Israel, and the horsemen thereof. "Note, Those that are most loving are commonly best beloved. Paul, who was a most affectionate friend himself, had friends that were very affectionate to him. These tears at parting with Paul were a grateful return for all the tears he had shed in preaching to them and praying with them. He that watereth shall be watered also himself. 3. That which cut them to the heart thus, and made this place such a Bochim , such a place of weepers, was, that word which Paul spoke, that he was certain they should see his face no more. If he had given them directions to follow him, as he did to those that were his usual companions, or any intimation that he would come hereafter and make them a visit, they could have borne this parting pretty well; but when they are told that they shall see his face no more in this world, that it is a final farewell they are now giving and taking, this makes it a great mourning; it makes farewell just like a funeral, and puts them into this passion of weeping. There were other things for which they sorrowed - that they should lose the benefit of his public performances, and see him no longer presiding in their assemblies, should have none of his personal counsels and comforts; and, we hope, they sorrowed for their own sin, in not profiting more by his labours while they had him among them, and which had provoked God to order his remove. But that which gave the most sensible accent to their grief was that they should see his face no more. When our friends are separated from us by death, this is the consideration with which we raise up our mourning, that we shall see their faces no more; but we complain of this as those that have no hope, for if our friends died in Christ, and we live to him, they are gone to see God's face, to behold his glory, with the reflection of which their faces shine, and we hope to be with them shortly. Though we shall see their faces no more in this world, we hope to see them again in a better world, and to be there together for ever and with the Lord.

III. They accompanied him unto the ship, partly to show their respect for him (they would bring him on his way as far as they could), and partly that they might have a little more of his company and conversation; if it must be the last interview, they will have as much of him as they can, and see the last of him. And we have reason to think that when they came to the water-side, and he was about to go on board, their tears and embraces were repeated; for loth to part bids oft farewell. But this was a comfort to both sides, and soon turned this tide of passion, that the presence of Christ both went with him and staid with them.

Barclay: Act 20:1-6

We have already seen how Paul had set his heart on making a collection from all his churches for the church of Jerusalem. It was to receive contributions to that fund that he went into Macedonia. Here again we have an instance of how much we do not know and will never know about the story of Paul. Act 20:2says that when he had gone through those parts he came to Greece. It must have been on this occasion that he visited Illyricum (Rom 15:19). These few words summarize what must have been about a whole year of journey and adventure.

Act 20:3tells us that when Paul was about to set sail from Greece to Syria a Jewish plot was unmasked and he changed his route to an overland way. Very likely what happened was this. Often from foreign ports Jewish pilgrim ships left for Syria to take pilgrims to the Passover and Paul must have intended to sail on one. On such a ship it would have been the easiest thing in the world for the fanatical Jews to arrange that Paul should disappear overboard and never be heard of again. Paul was a man who always walked with his life in his hands.

In Act 20:4we have a list of Paul's companions on his voyage. These men must have been delegated from the various churches charged with the duty of taking their contributions to Jerusalem. They were demonstrating thus early that the Church was a unity and the need of one part was the opportunity of the rest.

In Act 20:5the narrative turns from the third to the first person again. This is the sign that once again Luke is there and that we are getting an eye-witness account. Luke tells us that they left Philippi after the days of unleavened bread. The days of unleavened bread began with the day of the Passover and lasted for one week, during which the Jews ate unleavened bread in memory of their deliverance from Egypt. The time of the Passover was the middle of April.

Barclay: Act 20:7-12

This vivid story is clearly an eye-witness account; and it is one of the first accounts we have of what a Christian service was like.

It talks twice about breaking of bread. In the early Church there were two closely related things. One was what was called the Love Feast. To it all contributed and it was a real meal, often the only proper meal that poor slaves got all week. Here Christians ate in loving fellowship with each other. The other was the Lord's Supper which was observed during or immediately after the Love Feast. It may well be that we have lost something of great value in the happy togetherness of the common meal. It marked as nothing else could the family spirit of the Church.

All this happened at night. That is probably because it was only at night, when the day's work was done, that slaves could come to the Christian fellowship. That also explains the case of Eutychus. It was dark. In the low upper room it was hot. The many lamps made the air oppressive. Eutychus, no doubt, had done a hard day's work before ever he came and his body was tired. He was sitting by a window to get the cool night air. The windows were not made of glass. They were either lattice or solid wood and opened like doors, coming right down almost to the floor and projecting over the courtyard below. The tired Eutychus, overpowered by the stuffy atmosphere, succumbed to sleep and fell to the courtyard below. We must not take it that Paul spoke on and on; there would be talk and discussion. When the crowd poured down the outside stair and found the lad lying senseless below, they began to scream in an uncontrolled eastern way; but Paul told them to stop the fuss, for the life was still in the lad. From the next verses we learn that Paul did not go with the main company; no doubt he stayed behind to make sure that Eutychus was completely recovered from his fall.

There's something very lovely about this simple picture. The impression is that of a family meeting together rather than of a modern church service. Is it possible that we have gained in dignity in our Church services at the expense of family atmosphere?

Barclay: Act 20:13-16

Because Luke was with Paul we can follow the journey almost day by day and stage by stage. From Troas, Assos was 20 miles by road whereas it was 30 miles by sea; and the sea journey involved the rounding of Cape Lectum against the strong prevailing north-easterly winds. Paul had ample time to make the journey on foot and be picked up at Assos. It may be that he wanted the time alone in order to nerve his spirit for the days ahead. Mitylene was on the island of Lesbos, Chios was on Samos and Miletus was 28 miles south of Ephesus at the mouth of the Maeander River.

We have seen how Paul would have liked to have been in Jerusalem for the Passover and how the plot of the Jews hindered that. Pentecost came seven weeks later and he was eager to be there for that great feast. Although Paul had broken away from the Jews, the ancestral feasts were still dear to him. He was the apostle to the Gentiles and his own people might hate him; but in his heart there was nothing but love for them.

Barclay: Act 20:17-38

It is not possible to make a neat analysis of a farewell speech so charged with emotion as this. But certain notes sound out.

First of all Paul makes certain claims for himself. (i) He had spoken fearlessly. He had told them all God's will and pandered neither to the fear nor the favour of men (ii) He had lived independently. His own hands had supplied his needs; and his work had been not only for his own sake but for the sake of others who were less fortunate than himself. (iii) He had faced the future gallantly. He was the captive of the Holy Spirit; and in that confidence he was able to brave everything the future might hold.

Paul also urges certain claims upon his friends. (i) He reminded them of their duty. They were overseers of the flock of God. That was not a duty they had chosen but a duty for which they had been chosen. The servants of the Good Shepherd must also be shepherds of the sheep. (ii) He reminded them of their danger. The infection of the world is never far away. Where truth is, falsehood ever attacks. There was a constant warfare ahead to keep the faith intact and the Church pure.

Through all this scene runs the dominant feeling of an affection as deep as the heart itself. That feeling should be in every church; for when love dies in any church the work of Christ cannot do other than wither.

Constable: Act 9:32--Rom 1:1

III. THE WITNESS TO THE UTTERMOST PART OF THE EARTH 9:32--28:31

Luke next recorded the church's expansion beyond Palestine to the uttermost parts of the earth (1:8). The Ethiopian eunuch took the gospel to Africa, but he became a Christian in Judea. Now we begin to read of people becoming Christians in places farther from Jerusalem and Judea.

Constable: Act 19:21--Rom 1:1

D. The extension of the church to Rome 19:21-28:31

"The panel is introduced by the programmatic statement of 19:21-22 and concludes with the summary statement of 28:31. Three features immediately strike the reader in this sixth panel: (1) the disproportionate length of the panel, including one-third of the total material of Acts; (2) the prominence given the speeches of Paul in his defense; and (3) the dominance of the we' sections in the narrative portions (cf. 20:5-15; 21:1-18; 27:1-28:16). It cannot be said that the length is related to the theological significance of the material presented. It seems rather to be related to the apologetic purpose of Luke, particularly in the five defenses, and to the eyewitness character of the narrative with its inevitable elaboration of details (cf. the Philippian anecdotes of 16:11-40). The events narrated here span the time from approximately 56 through 62."⁷⁸⁷

"This ending of the Acts forms a striking parallel to the ending of the [third] Gospel. There the passion of the Lord with all its immediate preparation is related in great detail; so here the passion' of Paul is on a scale altogether disproportionate to the rest of the book. The Acts however does not end in fact with S. Paul's death, but with a condition of renewed life; similarly at the end of Part I the passion' of S. Peter had ended with a deliverance. Thus in each case there is a parallel to the resurrection in the Gospel."⁷⁸⁸

Constable: Act 19:21--21:17

1. Ministry on the way to Jerusalem 19:21-21:16

At this point in his ministry Paul began to focus his attention on taking the gospel to Rome. Luke recorded the events that led up to his arrival there to show how Jesus Christ extended His church to the center of the Roman (Gentile) world.

Constable: Act 20:1-6

Paul's visit to Macedonia and Achaia 20:1-6

"This report of Paul's return visit to Macedonia and Achaia is the briefest account of an extended ministry in all of Acts--even more so than the summary of the ministry at Ephesus (cf. 19:8-12). Nevertheless, it can be filled out to some extent by certain personal references and historical allusions in 2 Corinthians and Romans, which were written during this time."⁸¹⁰

20:1 Evidently soon after the riot Paul left Ephesus to pursue his plan to return to Jerusalem through Macedonia and Achaia (19:21). He travelled up to Troas where he could have ministered for some time because "a door was opened" for him there (2 Cor. 2:12). Nevertheless he was uneasy about the trouble in the Corinthian church. He had sent Titus to Corinth, evidently from Ephesus, with a severe letter to the church. He was eager to hear what the reaction to it had been (2 Cor. 2:3-4; 7:8-12; 12:18). So rather than staying in Troas, Paul moved west into Macedonia where he met Titus who was returning from Corinth (2 Cor. 7:5-8). After receiving Titus' favorable report of affairs in Corinth, Paul wrote 2 Corinthians from somewhere in Macedonia, probably in the fall of 56 A.D. (cf. 2 Cor. 12:14; 13:1-2).

20:2 Paul's ministry to the province of Illyricum, which lay to the northwest of Macedonia, may have taken place while he was in this area or during his three-year ministry in Ephesus (cf. Rom. 15:19). "Greece" here refers to Achaia. Paul may have sent his Epistle to Titus at this time, but he probably wrote it after his acquittal in Rome and after he resumed his missionary travels (Titus 3:12).

20:3 The "three months" appear to have been the winter months of 56-57 A.D. Paul probably spent most of this time in Corinth where Gaius (Titius Justus?) was his host (Rom. 16:23; cf. Acts 18:7). There he wrote the Book of Romans as he anticipated visiting Rome. From Rome he planned to move farther west into Spain (Rom. 15:24). During his time in Macedonia and Achaia Paul was also busy collecting the gift for the poor saints in Jerusalem (Rom. 15:26). He evidently planned to travel on a ship from Cenchrea to Caesarea and Jerusalem to celebrate one of the spring Jewish feasts there (vv. 6, 16). However when he learned of the Jews' plot to kill him on the way, he changed his plans and decided to go to Jerusalem by way of Macedonia.

"Often from foreign ports Jewish pilgrim ships left for Syria to take pilgrims to the Passover. Paul must have intended to sail on such a ship. On such a ship it would have been the easiest thing in the world for the fanatical Jews to arrange that Paul should disappear overboard and never be heard of again."⁸¹¹

20:4 The men Luke identified here were the representatives of the churches in the provinces of Macedonia, Galatia, and Asia who accompanied Paul with the gift of money for the Jerusalem church. Sopater may be the Sosipater of Romans 16:21. Paul himself may have represented the province of Achaia and the church in Corinth while Luke may have represented the Philippian Christians, but Luke did not make this clear.

20:5-6 Apparently these men travelled from Corinth to Philippi with Paul. In Philippi Paul met Luke who may have ministered there since Paul had founded the Philippian church (cf. 16:10-40). Paul's team celebrated the feast of Unleavened Bread, which followed immediately after Passover, in Philippi.⁸¹² Then Paul's companions proceeded on to Troas. Paul and Luke, and perhaps Titus and two other representatives of the church in Achaia (cf. 2 Cor. 8:6-24), remained in Philippi briefly.⁸¹³ They did so to celebrate the Passover and Unleavened Bread feasts in the spring of 57 A.D. Then they sailed from Neapolis, the port of Philippi (16:11), to Troas and joined the other messengers. This crossing took five days whereas previously Paul's ship from Troas to Neapolis made the trip in only two days (16:11).⁸¹⁴

Constable: Act 20:7-12

Paul's raising of Eutychus in Troas 20:7-12

"From 20:5 through the end of Acts (28:31), Luke's narrative gives considerable attention to ports of call, stopovers, and time spent on Paul's travels and includes various anecdotes. It contains the kind of details found in a travel journal, and the use of we' in 20:5-15; 21:1-18; and 28:16 shows its eyewitness character."⁸¹⁵

20:7 We do not know if Paul or someone else planted the church in Troas (cf. 16:8-9; 2 Cor. 2:12-13). This is the first clear reference in Scripture to the early Christians meeting to worship on the first day of the week rather than on the Sabbath, the seventh day (cf. John 20:19, 26; 1 Cor. 16:2; Rev. 1:10). This day has continued to be the normal one for Christian worship. They selected Sunday because it was the day on which the Lord Jesus Christ rose from the dead. This group of believers met "to break bread" (Gr. klasai arton).

"The breaking of the bread probably denotes a fellowship meal in the course of which the Eucharist was celebrated (cf. 2:42)."⁸¹⁶

"In the early Church there were two closely related things. There was what was called the Love Feast. To it all contributed, and it was a real meal. Often it must have been the only real meal that poor slaves got all week. It was a meal when the Christians sat down and ate in loving fellowship and in sharing with each other. During it or at the end of it the Sacrament of the Lord's Supper was observed. It may well be that we have lost something of very great value when we lost the happy fellowship and togetherness of the common meal of the Christian fellowship. It marked as nothing else could the real homeliness, the real family spirit of the Church."⁸¹⁷

"Breaking bread is not merely the occasion for the Eutychus story, as v. 7 might suggest. Because Paul is departing, the community's breaking of bread becomes a farewell meal, resembling Jesus' farewell meal with his apostles, when he took bread' and broke' it (Luke 22:19). The echoes of Jesus' Jerusalem journey and its consequences that begin in Acts 19:21 and continue thereafter may suggest that this resemblance has some importance, even though it is not developed."⁸¹⁸

Luke did not record when Paul began his address, but the apostle kept speaking all night. Probably some of the Christians present would have been slaves or employees who would have been free to attend a meeting only at night.

Luke's references to time are Roman rather than Jewish. For him days ran from sunrise to sunrise, not from sunset to sunset (cf. vv. 7, 11).

"I tell congregations very frankly that I'm a long-winded preacher. I'm known as that. I love to teach the Word of God. I have a system of homiletics that I never learned in the seminary. I picked it up myself--in fact, I got it from a cigarette commercial. This is it: It's not how long you make it but how you make it long. I believe in making it long; my scriptural authority for it is that Paul did it. He spoke until midnight [really until daybreak, v. 11]."⁸¹⁹

20:8-9 Luke's reference to the many lamps (Gr. lampades hikani, lit. many torches) suggests that it was the combination of a long message and lack of oxygen that caused Eutychus to fall asleep. The Greek word translated "young man" (meanias) elsewhere describes a boy of eight to 14 years old. Doctor Luke pronounced Eutychus (lit. fortunate) dead.

"The length of Paul's preaching may incline us to sympathize with sleepy Eutychus. The well-developed synoptic theme of wakefulness puts a different perspective on the matter. Falling asleep is a serious failure with potentially grave consequences. Paul's dedicated preaching makes demands on his audience. They must be dedicated listeners who hear the word and bear fruit with perseverance (en upomone)' (Luke 8:15). Eutychus failed and fell."⁸²⁰

"I confess that Paul's experience has always been a comfort to me. When I look out at the congregation and see some brother or sister out there sound asleep, I say to myself, It's all right. Just let them sleep. Paul put them to sleep, too.'"⁸²¹

20:10-11 This seems to be a definite instance of Paul raising a dead person back to life similar to what Elijah, Elisha, and Jesus had done (cf. 1 Kings 17:21; 2 Kings 4:34-35; Matt. 9:32-33; Mark 5:39). The incident shows the miraculous power of Jesus Christ working through His apostle at this time (1:1-2). (If you are a preacher and have the gift of gab, you may also need the gift of healing!)

There are also several similarities between this incident and Peter's raising of Tabitha (Dorcas) in 9:36-42.

"Whereas Peter raises Tabitha by a command, following the pattern of resurrection stories in Luke, Paul fell upon (epepesen)' Eutychus and embraced him and then announced that he was alive (20:10). If there is a healing act here, it is by bodily contact, not by word, and follows the pattern of the Elisha story (2 Kings 4:34 = 4 Kgdms. 4:34). Peter and Paul are similar in part because they fit a common scriptural type. Through both, the prophetic power of Elijah and Elisha continues to be available to the church."⁸²²

20:11 The Christians returned to their third-story room and resumed their meeting. The Greek phrase klasas ton arton kai geusamenos, "broken the bread and eaten," can refer to an ordinary meal rather than the Lord's Supper⁸²³, or the Lord's Supper may be in view here.⁸²⁴ Paul then continued speaking until daybreak. He and the Troas Christians realized that this might be their final opportunity to meet together, so in spite of the unusual incident involving Eutychus they made the most of their opportunity.

20:12 Luke closed his account of this incident by assuring the reader that Eutychus was indeed all right and that the believers found great comfort in Paul's ministry of restoration as well as in his teaching.

"These early believers sat up all night listening to Paul. I know someone is going to say, If I could listen to Paul, I'd listen all night, too.' Probably Paul was nothing more than a humble preacher of the gospel. We do know that Apollos was an eloquent man, but that is not said of Paul. These believers simply wanted to hear the Word of God. How wonderful that is!"⁸²⁵

Constable: Act 20:13-16

The journey from Troas to Miletus 20:13-16

"In a few business-like words Luke takes his readers over some of the most storied coasts of ancient myth and history."⁸²⁶

20:13-14 Ships had to round Cape Lectum to reach Assos (modern Bahram Koi) from Troas. This was a more time-consuming route than the road between these towns, which were 20 miles apart. By taking the land route Paul was able to stay in Troas a little longer. Mitylene was the chief city of the island of Lesbos, the largest of the islands of western Asia Minor.

20:15 Chios was the major town of a small island by the same name on which the poet Homer had been born. Samos was another island off the coast of Asia directly west of Ephesus another day's sail south. Miletus stood 30 miles south of Ephesus on the mainland.

20:16 Paul evidently concluded that it would be too time-consuming or dangerous to return to Ephesus. He wanted to reach Jerusalem by Pentecost, which was 50 days after Passover (cf. v. 6; 2:1). Paul's visit to Miletus, therefore, must have occurred in late April of 57 A.D.

Constable: Act 20:17-35

Paul's address to the Ephesian elders 20:17-35

"Paul's farewell address to the Ephesian elders is the nearest approximation to the Pauline letters in Acts. Its general content recalls how in his letters Paul encouraged, warned, and exhorted his converts. Moreover, its theological themes and vocabulary are distinctively Pauline. In his three missionary sermons (13:16-41; 14:15-17; 17:22-31) and five defenses (chs. 22-26), Paul addressed non-Christian audiences. But he was speaking to Christians here. It is significant that, in a situation similar to those he faced in many of his letters, this farewell to the Ephesian elders reads like a miniature letter of his. This becomes all the more significant when we recall that nowhere else in Acts is there any evidence for a close knowledge of Paul's letters.

"The address is constructed in a way familiar to all readers of Paul's letters. The body of it has three parts, which deal with (1) Paul's past ministry at Ephesus (vv. 18-21), (2) Paul's present plans in going to Jerusalem (vv. 22-24), and (3) the future of Paul himself and of the church at Ephesus (vv. 25-31). It concludes with a blessing (v. 32) and then adds further words of exhortation that point the hearers to Paul's example and the teachings of Jesus (vv. 33-35). Heading each section is an introductory formula: you know' (hymeis epistasthe) at v. 18; and now behold' (kai nyn idou) at v. 22); and now behold I know' (kai nyn idou ego oida) at v. 25; and and now' (kai ta nyn) at v. 32."⁸²⁷

This is probably one of the few speeches in Acts that Luke heard with his own ears.

20:17 Evidently Paul's ship had a several day layover in Miletus, or he may have changed ships after spending a few days there (cf. 21:3-4, 8). It would have taken at least one day for Paul's message to reach the Ephesian elders and at least one more day for them to make their way to Miletus to join him.

20:18-21 Paul first reviewed his past three-year ministry among these elders (v. 31). He appealed to the way he lived among them to urge them to remain faithful in the future (cf. 1 Thess. 2:1-12). He emphasized particularly his humble service of the Lord (cf. Eph. 4:2), his sorrows (cf. 2 Cor. 2:4), and the opposition of enemies of the gospel (cf. 19:9; 20:1). He also stressed his faithfulness in proclaiming what they needed to hear (cf. Rom. 1:16), his ceaseless teaching ministry (cf. 19:8-10), and his comprehensive evangelistic efforts (cf. v. 26). Teaching from house to house (v. 20) probably included home Bible classes and house churches. This defense of his ministry suggests that critics may have been prejudicing his converts against him in his absence, as they did elsewhere. Notice that several of the words and phrases in this first part of Paul's speech recur as it proceeds.

Repentance toward God and faith in the Lord Jesus Christ (v. 21) is a beautifully balanced way of expressing what is essential for justification (cf. 26:20-23; Rom. 10:9-10; 2 Cor. 5:20-6:2). One must change his or her mind Godward and place trust in the Lord Jesus Christ.

20:22-23 Next Paul described his present circumstances. Probably Paul meant that he had committed himself to visiting Jerusalem since he was sure this was what God wanted him to do even though he realized that trouble lay ahead (cf. v. 3; 9:16; 19:21). Perhaps prophets had already revealed to him that the Jews would arrest him there (cf. 21:4, 11; Rom. 15:30-31). Paul wanted to be faithful to the Lord more than he wanted to be physically safe or comfortable (cf. Phil. 1:20).

"It should be noted that the Spirit did not prohibit his going, but told him what would happen when he arrived."⁸²⁸

20:24 Paul's "gospel of the grace of God" was a continuation of the good news Jesus preached but in a universal context. Thus he equated it with "preaching the kingdom" (v. 25).

20:25 Paul continued by laying out his plans for the future. The kingdom Paul preached is God's rule over His elect. It probably includes His spiritual rule now and His messianic rule during the Millennium.

"Paul clearly equated preaching the Gospel of the grace of God with the preaching of the kingdom of God. Once again [cf. 20:22-24] we see that the two terms are used interchangeably [cf. 28:23, 30-31]. . . .

"Thus as we survey Paul's ministry as recorded in the Book of Acts, we see that he was an ambassador of the kingdom of God--but his message was salvation through the death and the resurrection of Jesus Christ. No reference is made to support the notion that the earthly Davidic kingdom had been established. Rather, the message concerns entrance into a present form of the kingdom of God by faith in Jesus Christ."⁸²⁹

Paul was confident that all the men he addressed would not see him again, though some of them might. He did not plan to return to Ephesus for some time if ever (cf. Rom. 15:23-29).

20:26 Paul could say he was innocent (cf. Jer. 23:1-2) not because he had presented the gospel to every individual personally. He had carried out the mission God had given him of evangelizing pagan Gentile areas. The Christians remaining in Asia could continue to evangelize more thoroughly (cf. Ezek. 33:1-6).

20:27 Paul had passed on to these elders what was truly profitable to them (cf. v. 20). "The whole purpose of God" refers to God's plans and purposes rather than a verse by verse exposition of the Scriptures. Their responsibility was to instruct the saints in more detail.

"As I write this, I am a retired preacher. I have made many blunders and have failed in many ways. But as I look back on my ministry, I can say truthfully that when I stood in the pulpit, I declared the Word of God as I saw it. I have the deep satisfaction of knowing that if I went back to any pulpit which I have held, I haven't a thing to add to what I have already said. I don't mean I couldn't say it in a better way, but the important thing is that I declared the whole counsel of God. I have always believed that the important issue is to get out the entire Word of God."⁸³⁰

20:28 Paul concluded his address with a challenge because of the Ephesian elders' future responsibilities (vv. 28-31). The elders were to guard their own lives from the attacks of the adversary and then the lives of those under their care (cf. Ezek. 34:12-16; 1 Pet. 5:1-4). Paul used Jesus' familiar figure of a flock of sheep to describe His followers (John 10:27; 21:15; et al.).

The term "elder" (v. 17) came from Judaism and emphasized the dignity of the leader of God's people. "Overseer" is Greek in origin and describes the responsibility of this person. "Shepherd" was both Jewish and Greek and focuses on his function. Putting them together we conclude that these men were older, more mature men in the faith who were responsible for the spiritual welfare of the church. They fulfilled their responsibility by pastoring (i.e., feeding, guiding, and guarding) the church (cf. 1 Pet. 5:1-4).

"There was in apostolic times no distinction between elders (presbyters) and bishops such as we find from the second century onwards: the leaders of the Ephesian church are indiscriminately described as elders, bishops (i.e., superintendents), and shepherds (or pastors)."⁸³¹

The Holy Spirit appointed these men in the sense that He led the apostles or others to select them as elders.

A better translation of the last part of this verse would be, "He [God the Father] purchased with the blood of His own [Son]" (cf. Rom. 3:25; 5:9; Eph. 1:7; 2:13; Col. 1:20). It is important for church leaders to remember that the church belongs to God, not them. This helps balance the tendency to take too little or too much responsibility on oneself. "The church [Gr. ekklesia] of God" is a phrase we find elsewhere in the New Testament only in Paul's epistles.

20:29-30 Paul may have been certain where future trouble would come from because of his contacts with that church, by special revelation, or because of his general experience in ministry (cf. Matt. 7:15; John 10:12). What he anticipated materialized (1 Tim. 1:6-7, 19-20; 4:1-7; 2 Tim. 1:15; 2:17-18; 3:1-9; Rev. 2:1-7). Most churches face opposition from people outside and inside their fellowship.

20:31 Watchfulness would be imperative for these shepherds. Paul probably labored in Ephesus from the fall of 52 A.D. to the summer of 55 A.D. Some scholars believe that he spent some of this time in prison there (cf. 2 Cor. 11:23) and that he wrote his Prison Epistles, at least Philippians, from Ephesus. This is a minority opinion, however, that does not have as strong support as the Roman origin of the Prison Epistles theory does.

Reference to his tears shows that Paul's ministry was not just intellectual but also emotional; he became emotionally involved in it (cf. John 11:35). Specifically he delivered his admonitions feeling the pain that they caused his hearers. The Book of Acts does not picture Paul as weeping over the people to whom he ministered or over ministry situations. Rather it presents him as equal to any occasion. We only see this human side of his ministry from Paul's own comments here and in his epistles.

20:32 Paul concluded his address with a blessing. Since he was no longer going to be able to build up these men, he committed them to God who would, and to the Scriptures, His tool in this process. God's grace is the source of all spiritual growth and of the ultimate inheritance these elders would one day enjoy because they were believers (cf. 1 Pet. 5:1-4; Phil. 1:6; Col. 3:24).

20:33-35 The apostle concluded with an exhortation, as he typically did in his epistles. Was Paul boasting when he reviewed his habits of life in Ephesus? I think not. He was reminding these elders of his example that they were to follow as they led the church as he had led them. They were to serve without concern for present material reward. Paul's policy was not to ask others to support him but to labor at his trade when he or his fellow workers or his converts needed financial support. He did not hesitate to raise money for others, but there are no references in Acts or in his epistles to his having asked for money for himself. I do not believe Paul would object to modern support-raising efforts by Christian workers provided the support raiser was willing to work if his supporters proved unfaithful. Paul emphasized motives (v. 33) and example (v. 35). He wanted to give rather than receive and to model that attitude so his converts could see how to demonstrate it in everyday life.

The precise saying of Jesus to which Paul referred here (v. 35) is not in Scripture. It may have come down to Paul by oral or written tradition, or he may have been summarizing Jesus' teaching (e.g., Luke 6:38). Paul often related his exhortations to Jesus' teachings or example (cf. Rom. 12-14; Phil. 2:5-11; 1 Thess. 4:1-12).

Constable: Act 20:36-38

Paul's departure from Miletus 20:36-38

20:36 Prayer for God's grace and protection undoubtedly bonded these men together in Christian love. The kneeling posture here, as elsewhere in Scripture, reflects an attitude of submission to the sovereign God. The normal position for praying seems to have been standing (cf. Mark 11:25), so kneeling implies a particularly solemn occasion (cf. 21:5).⁸³²

20:37-38 This record of the Gentile converts' affection for Paul (cf. Gen. 33:4; 45:14; 46:29) contrasts with the hatred of the Jews that he was to face soon in Jerusalem. Luke again obliquely pointed out that the Gentiles received the gospel but the Jews usually rejected it.

". . . through all this scene there runs one dominant feeling and that is the feeling of an affection and a love as deep as the heart itself. That is the feeling that should be in any Church. When love dies in any Church the work of Christ cannot do other than wither or fade."⁸³³

Paul may have left Timothy in Ephesus at this time. However, it seems more likely that that took place after Paul's release from Rome, his departure from that city, and his return to Ephesus (1 Tim. 1:3; 3:14; 4:13).

College: Act 20:1-38

ACTS 20

9. The Journey through Macedonia and Greece (20:1-6)

¹ When the uproar had ended, Paul sent for the disciples and, after encouraging them, said good-by and set out for Macedonia. ² He traveled through that area, speaking many words of encouragement to the people, and finally arrived in Greece, ³ where he stayed three months. Because the Jews made a plot against him just as he was about to sail for Syria, he decided to go back through Macedonia. ⁴ He was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy also, and Tychicus and Trophimus from the province of Asia. ⁵ These men went on ahead and waited for us at Troas. ⁶ But we sailed from Philippi after the Feast of Unleavened Bread, and five days later joined the others at Troas, where we stayed seven days.

The riot at Ephesus brought Paul's stay in the city to a close. He gathered together " the disciples" and said good-by. His plans included journeying to Macedonia, but on the way he wanted to take care of several other matters which are not mentioned in Acts. This information is supplied by his letters to the churches at Corinth, at Rome, and in Galatia.

One concern on Paul's mind was the church at Corinth. In 2 Corinthians 1-7 he gives details about his relationship with this congregation. Apparently Paul had already written a letter to the church which he describes as a " painful" letter, written with " many tears" (2 Cor 2:3-4). In addition, Paul had made a hasty, but disastrous, visit to Corinth during the period of his Ephesian ministry (2 Cor 2:1; 13:1). Now he was leaving Ephesus in order to make a third visit to the church in order to restore a more respectful relationship with them. He had sent Titus to Corinth to deliver his " painful" letter, and waited as patiently as he could for Titus to return with news about the situation in Corinth.

Another objective of Paul as he was leaving Ephesus was to preach in Troas. In 2 Corinthians 2:12 Paul says that he went to Troas " to preach the gospel of Christ and found that the Lord had opened a door for me." His attentions were divided, however, as he waited for Titus to return from Corinth with news about how the church at Corinth had reacted to his letter (2 Cor 2:13). When Titus was delayed, Paul said good-by to the Christians at Troas and headed for Macedonia.

Traveling " through that area," he revisited churches he had established in Philippi, Thessalonica, and Berea, " speaking many words of encouragement." Perhaps at Philippi, he finally met Titus who brought good news from Corinth, permitting Paul the first relief and peace of mind he had experienced for days (2 Cor 1-2). It was at this time, in A.D. 55, that he wrote 2 Corinthians.

Bruce suggests that Paul's stay in Macedonia was a long one, and may have given him time to carry the gospel as far as Illyricum (Rom 15:19). If so, he may have traveled westward on the Ignatian Way as far as the Adriatic Sea, and then turned north.

At the conclusion of his travels in Macedonia Paul came to Greece (or Achaia), where " he stayed three months," implying that his relationship with the church at Corinth had healed. His stay here may have been determined by the fact that the winter months had come, and shipping was infrequent. At this point Paul probably wrote the letter to the Romans (A.D. 57).

When spring came and with it the opportunity for boarding a ship for Jerusalem (see 20:16), Paul was ready to move again. At the last minute it was discovered that the Jews had made " a plot" against Paul, possibly a plan to murder him during the voyage of Jewish pilgrims going to Jerusalem for Pentecost. To foil their plan Paul decided to travel by foot " back through Macedonia" where he could sail from Neapolis to Troas. In addition to these matters, one more issue weighed heavily on Paul's mind during this phase of his ministry. He was taking up a collection for the saints in Judea. Accompanying him during his departure from Corinth were several believers listed here by Luke. By comparing Luke's narrative with what Paul says in his letters about the collection, it is clear that these men represented churches which were contributing to the collection. As delegates from the churches they would be in a position to verify Paul's use of the funds, as well as provide some protection in light of the fact that so much coinage was being carried in an age before paper money and bank drafts.

The list includes a delegate from Berea, Sopater (likely the same man mentioned in Rom 16:21 as Sosipater, which would imply he represented Corinth). From Thessalonica was Aristarchus (see Acts 19:29; 27:2; Col 4:10) and Secundus. Delegates from Roman Galatia included Gaius (not the same Gaius as in 19:29) and Timothy (see 16:1), and from the province of Asia came Tychicus (see Eph 6:21-22; Col 4:7-8; 2 Tim 4:12; Titus 3:12) and Trophimus (see Acts 21:29; 2 Tim 4:20).

In addition to these delegates another companion joined Paul at this time. The evidence is found in the " we" of these verses. As suggested above, the narrator appears to be Luke, a companion who remained behind in Philippi when Paul departed for Thessalonica. Now he was joining Paul again for the journey to Jerusalem.

One of the biggest mysteries in Acts has to do with this collection. Though it is obvious from Paul's letters that he considered the collection a major priority of this period in his ministry, Luke is completely silent about it. Even the list he presents here does not explicitly mention the collection.

Paul sent the delegates on to Troas by ship where they would wait for him, and he (along with Luke, at least) walked to Philippi, a journey of several days. Here they waited until after " the Feast of Unleavened Bread" (or Passover) was over, a period of one week. Then from Philippi (or, more specifically, Philippi's port city, Neapolis) they sailed to Troas, a voyage that took five days, twice as long as the previous sea voyage which brought the missionaries to Macedonia initially (see 16:11). At Troas they remained for seven days.

10. The Visit at Troas (20:7-12)

⁷ On the first day of the week we came together to break bread. Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight. ⁸ There were many lamps in the upstairs room where we were meeting. ⁹ Seated in a window was a young man named Eutychus, who was sinking into a deep sleep as Paul talked on and on. When he was sound asleep, he fell to the ground from the third story and was picked up dead. ¹⁰ Paul went down, threw himself on the young man and put his arms around him. " Don't be alarmed," he said. " He's alive!" ¹¹ Then he went upstairs again and broke bread and ate. After talking until daylight, he left. ¹² The people took the young man home alive and were greatly comforted.

Paul's delay in Troas, perhaps because of the need to wait for a ship bound for Syria, gave him the opportunity to meet with the believers for worship. " On the first day of the week" was the time for their meeting, a reference which represents the earliest evidence that Sunday had become the day for worship among Christians. Their gathering " to break bread" (klavsai a[rton, klasai arton ) implies that the Lord's Supper would be observed, though the phrase " he ate" (20:11) indicates that a full meal may have been included, as well. The phrase suggests that meeting to observe the Lord's Supper on the first day of the week was a habitual practice.

Because Paul's departure was at hand, he spoke (dielevgeto, dielegeto ) to the believers and " kept on talking (parevteinen, pareteinen ) until midnight." Perhaps with a hint of humor Luke describes the scene as the " young man" (neaniva", neanias ) was sitting in the " upstairs room," listening to the long discourse of Paul. " Many lamps" lighting the room were contributing to a warm and heavy atmosphere, and the youngster tumbled out of " the third story," a fall that evidently killed him. Now Paul's speaking came abruptly to a halt as he sprang into action in this dreadful moment.

When they reached the boy he was " picked up dead." But Paul took action, throwing himself on him and putting his arms around him. " He's alive," Paul exclaimed, indicating that he had restored life to the boy's body. The event was a resurrection, similar to examples from the ministry of Jesus and of Peter. Paul's treatment of the boy even recalled actions of Elijah (1 Kgs 17:21) and Elisha (2 Kgs 4:34).

The excitement over, Paul went back upstairs and resumed the meeting by observing the Lord's Supper and enjoying the fellowship meal. His conversation with the believers did not end until after daybreak. The people took their son home alive and the memory of the incident provided comfort to the church.

11. The Visits at Assos, Mitylene,

Kios (Chios), Samos, and Miletus (20:13-15)

¹³ We went on ahead to the ship and sailed for Assos, where we were going to take Paul aboard. He had made this arrangement because he was going there on foot. ¹⁴ When he met us at Assos, we took him aboard and went on to Mitylene. ¹⁵ The next day we set sail from there and arrived off Kios. The day after that we crossed over to Samos, and on the following day arrived at Miletus.

Though Luke does not say why, Paul sent his companions (Luke included) down to the dock at Troas to board the ship while he himself determined to travel on foot to Assos. The journey on foot in this case would not take any more time than going by ship, both occupying a day's travel. Perhaps Paul did not wish to travel the difficult voyage around the cape, or maybe he felt the need for some solitude along the way.

At any rate, Paul had made plans to join his companions in Assos, a city which sat on a volcanic cone about 750 feet up. He reached them and boarded the ship in time to sail for Mitylene where the chief city was Lesbos, another one-day journey. The next day the ship sailed for Kios, an island which lay just off the coast of Asia Minor. " Crossing over" the bay which led to Ephesus, they arrived the next day at Samos where they stayed the night. The fifth day out was spent sailing to Miletus, a major Asian city on the coast of the Aegean, which had a history dating back to Hittite and Mycenaean times. Here the ship would put in for several days.

12. The Meeting with the Ephesian Elders (20:16-38)

Paul's Summons of the Ephesian Elders (20:16-17)

¹⁶ Paul had decided to sail past Ephesus to avoid spending time in the province of Asia, for he was in a hurry to reach Jerusalem, if possible, by the day of Pentecost. ¹⁷ From Miletus, Paul sent to Ephesus for the elders of the church.

The puzzle of this passage is Paul's desire to " sail past Ephesus to avoid spending time in the province of Asia," calling instead for the Ephesian elders to meet him in Miletus. The distance between Miletus and Ephesus was about thirty miles, and would mean a walk of about a day and a half. By the time the messenger made the return trip with the elders the better part of five days would have been used.

It is possible, however, that the disturbance in Ephesus would have meant delays if trouble should arise. Paul may have felt that his time was growing too short to risk it. He wanted to be in Jerusalem " by the day of Pentecost," just fifty days after the Passover. Five days were used on the voyage to Troas, a week in Troas, and then five more days on the journey to Miletus. The need for haste was pressing down on him.

From Ephesus the elders (presbuvteroi, presbyteroi ) of the church came to meet Paul. It is noteworthy that the Ephesian church had a plurality of elders, and that the term " elder" ( presbyteros ) and " bishop" (ejpivskopo", episkopos ) were synonymous terms for the same office (see also Titus 1:5,7). The leaders of the local congregation might be called " elders" or " bishops" interchangeably.

Nevertheless, Paul's reason for summoning them was to present his farewell address. Commentators often note the similarities between this address and the letters of Paul. No other Pauline speech in Acts sounds so much like his letters. The simple reason for this is that in Acts the speeches of Paul thus far have been to non-Christian audiences. The speech in Antioch of Pisidia (13:16-41) was before a Jewish crowd in the synagogue. The speech at the Areopagus (17:22-31) was before a pagan audience. Only now do we find a speech by Paul which is addressed to fellow believers.

Paul's Reflections on His Ephesian Ministry (20:18-21)

¹⁸ When they arrived, he said to them: " You know how I lived the whole time I was with you, from the first day I came into the province of Asia ¹⁹ I served the Lord with great humility and with tears, although I was severely tested by the plots of the Jews. ²⁰ You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house. ²¹ I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus.

Paul's address to the Ephesian elders in many ways is a summary of his ministry not only at Ephesus, but in its entirety. He uses the opportunity not only to summarize his own preaching and style of ministry, but to warn these elders of future challenges to the church, and his confidence that they would be kept in the care of God.

His address to the elders took the form of an exhortation. He began by reminding them of his character and the style of his ministry. Such a plea to the memory of those among whom Paul ministered was not uncommon in his letters (see Gal 4:13; Phil 4:15; 1 Thess 2:1-2,5,10-11; 3:3-4; 4:2). He calls their attention to the humility that characterized his work, serving the Lord even " with tears." Paul often referred to himself as a " servant" of the Lord (Rom 1:1; Gal 1:10; Phil 1:1).

He had served in spite of the fact that he was often opposed, especially by the Jews. Interestingly enough, persecutions from the Jews seemed to be less a factor in Ephesus than in other cities as far as the record in Acts is concerned. Nevertheless, it was because of Jewish resistance that he moved out of the synagogue and into the lecture hall of Tyrannus (See 19:9-10). His latest escape from a plot by the Jews had been in Corinth (20:3).

In spite of this resistance, Paul reminded them that he had proclaimed all of the gospel. He noted that he had done this " publicly," a claim that reflected on his preaching in the Ephesian synagogue, as well as the lecture hall of Tyrannus (see 19:8-10). He had also taught them " from house to house," a phrase that may refer to private instruction he had given to families or to his teaching in homes where the church met for worship.

In carrying out this preaching, however, Paul insisted that he never excluded anyone, whether Jew or Gentile. Perhaps at this point he was reflecting on the content of his own letter to the Romans, especially Romans 9-11. Without partiality he had proclaimed the need to " turn to God in repentance and have faith in our Lord Jesus." Though Paul's letters emphasize faith more often than repentance, C.F.D. Moule notes,

Justification by faith involves such a response to that finished work (of Christ) as identifies the believer most intimately with the costly work of Christ, involving him inescapably in the cost and pain of repentance" [emphasis his].

Paul's Expectations for the Future (20:22-24)

²²" And now, compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there. ²³ I only know that in every city the Holy Spirit warns me that prison and hardships are facing me. ²⁴ However, I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me-the task of testifying to the gospel of God's grace.

At this point Paul makes clear that it is not his own will that was pushing him toward Jerusalem, but the Holy Spirit. He had to face the risks of going to Jerusalem in order to be obedient to God.

His efforts in organizing the collection was a major cause of his journey to the Holy City. Nevertheless, when he writes to the Romans he expresses particular concern about the opposition he will face when he arrives (Rom 15:31).

He was certain, however, that he would be making personal sacrifices. This reality had been brought home to him " in every city" along the way, probably by prophets in the churches who had foretold the trouble he would face in Jerusalem. Even these hardships did not deter him, he said, because he considered his life " worth nothing" to him (see 2 Cor 4:7-12; 6:4-10; 12:9-10; Phil 1:20-21; 2:17; 3:8; Col 1:24), since his greatest goal in life was to finish the " race" (drovmo", dromos ). Paul uses such athletic terminology in several of his letters (1 Cor 9:24-27; Gal 2:2; Phil 2:16; 3:13-14).

All of this sacrifice, Paul said, he would make for the gospel " of God's grace." Though Paul's letters do not use this phrase to describe his gospel, the language seems quite appropriate to the content of his proclamation (see Eph 2:8-9).

Paul's Charge to the Ephesian Elders (20:25-31)

²⁵" Now I know that none of you among whom I have gone about preaching the kingdom will ever see me again. ²⁶ Therefore, I declare to you today that I am innocent of the blood of all men. ²⁷ For I have not hesitated to proclaim to you the whole will of God. ²⁸ Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. ^a Be shepherds of the church of God, ^b which he bought with his own blood. ²⁹ I know that after I leave, savage wolves will come in among you and will not spare the flock. ³⁰ Even from your own number men will arise and distort the truth in order to draw away disciples after them. ³¹ So be on your guard! Remember that for three years I never stopped warning each of you night and day with tears.

^a 28 Traditionally bishops ^b 28 Many manuscripts of the Lord

Looking to the future, Paul considered it necessary to warn the Ephesian elders about the challenges ahead. This point was especially true in view of the fact that in this region where he had " gone about preaching the kingdom" he was convinced they would never see him again. Such a conclusion resulted not from a specific word from the Lord regarding his death, but from the persistent prophetic warnings of trouble ahead in Jerusalem (see 21:11).

He thus reminded them that he had fulfilled his role as " watchman" for Christ. Just as Ezekiel described the responsibility of the city watchman to warn the citizens of the coming threat (33:1-6), Paul had presented the warning and was now " innocent of the blood of all men." He could make this declaration because he had been unswerving in his commitment to proclaim the " whole will of God" (pa'san thÉn boulhÉn tou' qeou', pasan tçn boulçn tou theou).

Now he warned the Ephesian elders first to " keep watch" over themselves. His style of ministry had serious implications for church leaders for whom his labors had provided an example. They must be careful to minister, as Paul had, with the good of " the flock" in mind. Paul's reference to the Ephesian elders took up the metaphor of the shepherd and the flock. Thus he commanded them to " be shepherds" (poimaivnein, poimainein ) of the church, a charge that would be especially appropriate in the face of the " savage wolves" which would come after his departure. His reference was to false teachers, a threat which soon became reality in the churches of Asia Minor (see Eph 5:6-14; Col 2:8; Rev 2:2; 1 Tim 1:19-20; 4:1-3; 2 Tim 1:15; 2:17-18; 3:1-9). In many cases these false doctrines arose from believers within the church.

Their duty was to care for " the church of God which he bought with his own blood." This phrase is open to two interpretations. The NIV text presents one possibility, that the phrase " his own blood" follows from the antecedent " God." The problem with this interpretation is that no other reference in the New Testament refers to " the blood of God," though the blood of Jesus is surely intended. But the Greek phrase diaÉ tou' ai{mato" tou' ijdivou ( dia tou haimatos tou idiou ) can also be translated " with the blood of his own," that is " the blood of his own [son]." The latter interpretation would emphasize the relationship of Christ to God.

Thus Paul called attention to his own diligent labors extending at Ephesus for the better part of " three years" (see 19:10), a ministry which gave them the opportunity to witness how faithful he was in his warnings to them. His own " tears" were the brand of his sincerity.

Paul's Final Admonition (20:32-35)

³²" Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified. ³³ I have not coveted anyone's silver or gold or clothing. ³⁴ You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. ³⁵ In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: 'It is more blessed to give than to receive.'"

Paul concluded his charge to the Ephesian elders with some final warnings. He began by entrusting them into the hands of God and " to the word of his grace," a reference to the truth of the gospel. He reminded them that only in this truth could they expect to grow spiritually and to receive " an inheritance (klhronomivan, klçronomian) among all those who are sanctified (hJgiasmevnoi", hçgiasmenois)." To refer to believers as " sanctified" is nothing unusual for Paul, who often describes Christians as " sanctified ones," or " saints" in his letters (see Rom 8:17; Col 1:12; Eph 1:14,18; 5:5).

In bringing his remarks to a close Paul hit on one temptation which could not be neglected. As they were to follow in his footsteps in matters of compassion and doctrine, so they were to emulate his sacrificial style of ministry. He had never sought the trappings of wealth-" silver or gold or clothing." Instead he had followed a policy of working with his own hands to supply his needs, a practice he reflects on in his letters (1 Cor 4:12; 9:12,15; 2 Cor 11:7; 12:13; 1 Thess 2:9; 2 Thess 3:7-8). In many cases he had even provided for the needs of his companions.

Compassion ruled in the ministry of Paul. Whether in his preaching or in his efforts to receive the collection for the saints in Judea, Paul remembered the lesson that " we must help the weak." His ultimate inspiration was the Lord Jesus himself. Christ had said, " It is more blessed to give than to receive." This statement of Christ is not recorded in the gospels, and may be a quotation which Paul drew from the oral tradition of the ministry and teachings of Jesus.

Thus he urged the Ephesian elders to avoid a ministry characterized by greed or materialism. With this quotation Paul closed his remarks.

The Emotional Parting (20:36-38)

³⁶ When he had said this, he knelt down with all of them and prayed. ³⁷ They all wept as they embraced him and kissed him. ³⁸ What grieved them most was his statement that they would never see his face again. Then they accompanied him to the ship.

Having heard Paul's farewell address, the elders knelt with him and prayed, doubtless seeking God's blessing on one another in their separate ministries. The parting was emotional and sincere. The probability that they would not see him again was the most painful part of his words. Nevertheless, " they accompanied him to the ship," a phrase which includes not only escorting Paul to the vessel, but also providing him with food and other necessities.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 20:2-3

2, 3. The career of the apostle for the next few months is not given in detail, but the whole is condensed into this brief statement: (2) " And when he had gone through those parts, and had given them much exhortation, he went into Greece; (3) and having spent three months there, he resolved to return through Macedonia, because a plot was laid against him by the Jews as he was about to set sail for Syria. " Several events transpired in the interval thus hurriedly passed over, a knowledge of which is accessible through epistles written at the time, and which we shall briefly consider.

When Paul and Barnabas were in Jerusalem on the mission from the Church in Antioch, as recorded in the fifteenth chapter of Acts, it was formally agreed, among the apostles then present, that Peter, James, and John should labor chiefly among the Jews, and Paul and Barnabas among the Gentiles. It was stipulated, however, that the latter should assist in providing for the poor in Judea. "This," says Paul, "I was also forward to do." In accordance with this agreement, we find that he was now urging a general collection in the Churches of Macedonia and Achaia for this purpose. The Churches in Achaia, indeed, were ready for the contribution a whole year before this, and Paul had written to them in the First Epistle to the Corinthians, "Upon the first day of the week, let each of you lay by him in store, as God has prospered him, that there be no collections when I come." For prudential considerations, such as prompted him so often to labor without remuneration from the Churches, he was not willing to be himself the bearer of this gift, although the Churches in Macedonia had entreated him to do so. He at first, indeed, had not fully intended to go to Jerusalem in connection with it, but had said to the Churches, "Whomsoever you will approve by letters, them will I send to take your gift to Jerusalem; and if it be proper that I should go also, they shall go with me." The importance of the mission, however, grew more momentous as time advanced, so that he resolved to go himself, and the enterprise became a subject of most absorbing interest.

The circumstance which led to this result was the increasing alienation between the Jews and the Gentiles within the Church. The decree of the apostles and inspired brethren in Jerusalem, though it had given comfort to the Church in Antioch, where the controversy first became rife, and had done good everywhere that it was carried, had not succeeded in entirely quelling the pride and arrogance of the judaizing teachers. They had persisted in their schismatical efforts, until there was not a wide-spread disaffection between the parties, threatening to rend the whole Church into two hostile bodies. By this influence the Churches in Galatia had become almost entirely alienated from Paul, for whom they once would have been willing to pluck out their own eyes, and were rapidly led back under bondage to the law of Moses. The Church in Rome, at the opposite extremity of the territory which had been evangelized, was also disturbed by factions, the Jews insisting that justification was by works of law, and that the distinctions of meats and holy days should be perpetuated. Such danger to the cause could but be to Paul a source of inexpressible anxiety; and while it was imminent he concentrated all his energies to its aversions.

Already engaged in a general collection among Churches composed chiefly of Gentiles, for the benefit of Jewish saints in Judea, and knowing the tendency of a kind action to win back alienated affections, he pushes the work forward with renewed industry, for the accomplishment of this good end. He presents this motive to the Corinthians, in the following words: "For the ministration of this service not only supplies the wants of the saints, but also superabounds to God, by means of many thanksgivings (they glorifying God, through the proof supplied by this ministration of your subjection to the gospel of Jesus Christ which you have confessed, and of the liberality of your fellowship for them and for all,) and by their prayers in your behalf, having a great affection for you on account of the exceeding favor of God which is in you." He here expresses as great confidence in the good result of the enterprise, as if it were already accomplished, and the Jews were already overflowing with affection to the Gentiles, and offering many thanksgivings and prayers to God in their behalf. Thus he felt while stimulating the liberality of the brethren; but when the collections were all made in the Churches, and he was about to start from Corinth to Jerusalem with it, his anxiety was most intense, and he began to fear the alienation of the Jews was so great that they would not accept the gift, and thus the breach he was trying to close would be opened wider. We know this by the almost painful earnestness with which he calls upon the brethren at Rome to pray with him for the success of his efforts. He says: "Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that you strive together with me in prayer to God for me, that I may be delivered from the disobedient in Judea, and that my service which I have for Jerusalem may be accepted by the saints. " If he called thus earnestly for the prayers of the distant Church at Rome, how much more must he have enlisted those of the Churches in Achaia and Macedonia, who were immediately concerned in the enterprise itself! We have here the spectacle of a man who was regarded with suspicion, if not with positive dislike, by a large portion of his brethren, securing from others who were involved with him in the same reproach, a self-denying contribution for the temporal wants of the disaffected party; and, then, fearing lest their disaffection was so great as to lead them to reject the gift-a fear which would cause most men to withhold it entirely-he calls upon all the donors to unite in persistent prayer that it might not be rejected. The object of it all, too, was to gain no selfish ends, but to win back the alienated affections of brethren, and to preserve the unity of the body of Christ. No nobler instance of disinterested benevolence can be found in the history of men. The prosecution of the enterprise as we will hereafter see, was in keeping with the magnanimity of its inception. But before we consider it further, we must briefly notice some kindred facts.

For the same grand purpose which prompted the great collection, Paul wrote, during his three months' stay in Corinth, the two epistles to the Galatians and the Romans. This we have already assumed in our references to them as cotemporaneous with the collection. The most conclusive evidence for assigning to them this date may be briefly stated as follows: In the epistle to the Romans, Paul expressly states that he was about to start for Jerusalem with the contribution which had been collected. But this could have been said only toward the close of his present stay in Corinth. Moreover, Gaius, who lived in Corinth, was his host at the time of writing to the Romans; and Phoebe, of the Corinthian seaport Cenchrea, was the bearer of the epistle. As for Galatians, it contains a reference to Paul's first visit to them, implying that he had been there a second time. His words are: "You know that it was on account of sickness that I preached the gospel to you at the first." It was written, then, after his second visit. But this leaves the date very indefinite, and there are no other notes of time within the epistle itself to fix it more definitely. There is, however, a close correspondence in subject-matter between it and the epistle to the Romans, indicating that they were written under the same condition of affairs, and about the same time. This, in the absence of conflicting evidence, is considered conclusive. It is not certain which of the two was written first, but, as in Romans, Paul speaks of his departure for Jerusalem as about to take place, it is more probable that Galatians was written previous to this. In both, the apostle contends by authority and by argument against the destructive teaching of the judaizing party, striving, by this means, to put them to silence at the same time that he was aiming, by a noble act of self-denial, to win back their good-will, both to himself and to the Gentiles, whose cause he had espoused.

Having dispatched these two epistles, and collected about him the messengers of the various Churches, the apostle was about to start for Syria by water, when, as the text last quoted affirms, he learned that a plot was laid against him by the Jews, which determined him to change his course. This plot was probably an arrangement to waylay him on the road to Cenchrea, and perhaps both rob and murder him. Having timely notice of the danger, "he determined to return through Macedonia," and started by another road.

McGarvey: Act 20:4-5

4, 5. (4) " And there accompanied him, as far as Asia, Sopater of Berea; Aristarchus and Secundus of Thessalonica; Gaius of Derbe, and Timothy; and Tychicus and Trophimus of Asia. (5) These, going before, waited for us at Troas. " This sentence brings us again into company with two familiar companions of Paul, from whom we have been parted for some time. The name of Timothy has not occurred in the history before, since he was dispatched with Erastus from Ephesus into Macedonia. He had, however, joined company again with Paul while the latter was in Macedonia, as we learn from the fact that his name appears in the salutation of the Second Epistle to the Corinthians. Luke, the other party here introduced, has not been an eye-witness of the scenes he was describing since the scouring of Paul and Silas in Philippi. His significant we and us were discontinued then, and are not resumed until he says, in this verse, "These, going before, waited for us in Troas." The probability is, that he had resided in that city during the whole of this period, and now, as Paul was passing through on his way to Jerusalem, he once more joined the company. During his absence the narrative has been very hurried and elliptical. We shall now, for a time, find it circumstantial in the extreme.

McGarvey: Act 20:6

6. The delay of Paul at Philippi may be well accounted for by the strong affection which he bore toward the congregation there, and his present expectation that he would see their faces in the flesh no more. (6) " And we, after the days of unleavened bread, sailed away from Philippi, and came to them in Troas in five days, where we remained seven days. " The "days of unleavened bread" here mentioned remind us that it had been nearly one year since the close of Paul's labors in Ephesus; for he was awaiting the approach of Pentecost when the mob was aroused by Demetrius. He probably left there between the Passover and Pentecost, and as the Passover had now returned again, the time he had spent in his tour through Macedonia and Achaia and back to Philippi must have occupied ten or eleven months.

The voyage from Philippi to Troas occupied, as here stated, five days, though, on a former occasion, they had sailed from Troas and reached Philippi in two days. The delay on this trip is suggestive of adverse winds.

The brethren who had preceded Paul and Luke to Troas had already spent there the five days occupied by the latter on the journey, and a portion of the seven days of unleavened bread which they spent in Philippi. The seven additional days now spent there by the whole company, making an aggregate of more than two weeks, gave sufficient time to accomplish much in a community where a door was already opened by the Lord.

McGarvey: Act 20:7

7. The last period of seven days included and was terminated by the Lord's day. (7) " And on the first day of the week, when the disciples came together to break the loaf, Paul discoursed to them, about to depart on the next day, and continued his discourse till midnight. " This passage indicates both the day of the week in which the disciples broke the loaf, and the prime object of their meeting on that day. It shows that the loaf was broken on the first day of the week; and we have no apostolic precedent for breaking it on any other day.

The disciples came together on that day, even though Paul and Luke and Timothy, and all he brethren who had come from Greece, were present, not primarily to hear one or more of them discourse, but "to break the loaf. " Such is the distinct statement of the historian. That such was an established custom in the Churches is implied in a rebuke administered by Paul to the Church at Corinth, in which he says: "When you come together in one place, it is not to eat the Lord's supper." Now, for this they would not have deserved censure, had it not been that to eat the Lord's supper was the proper object of their assemblage. These facts are sufficient to establish the conclusion that the main object of the Lord's-day meeting was to break the loaf.

This conclusion will be of service to us in seeking to determine the frequency with which the loaf was broken. If the prime object of the Lord's-day meeting was to celebrate the Lord's supper, then all the evidence we have of the custom of meeting every Lord's day is equally conclusive in reference to the weekly observance of the Lord's supper. But the former custom is universally admitted by Christians of the present day, and therefore there should be no dispute in reference to the latter.

It must, in candor, be admitted, that there is no express statement in the New Testament that the disciples broke the loaf every Lord's day; neither is it stated that they met every Lord's day. Yet the question, how often shall the congregation meet together to break the loaf, is one which can not be avoided, but must be settled practically in some way. The different religious parties have hitherto agreed upon a common principle of action, which is, that each may settle the question according to its own judgment of what is most profitable and expedient. This principle, if applied by congregations instead of parties, is a safe one in reference to matters upon which we have no means of knowing the divine will, or the apostolic custom. But when we can determine, with even a good degree of probability, an apostolic custom, our own judgment should yield to it. So all parties have reasoned in reference to the Lord's day. The intimations contained in the New Testament, together with the universal custom known to have existed in the Churches during the age succeeding that of the apostles, has been decided by them all as sufficient to establish the divine authority of the religious observance of the Lord's day; and yet they have not consented to the weekly observance of the Lord's supper, the proof of which is precisely the same.

As a practical issue between the advocates of weekly communion and their opponents, the questions really has reference to the comparative weight of evidence in favor of this practice, and of monthly, quarterly, or yearly communion. When it is thus presented, no one can long hesitate as to the conclusion; for in favor of either of the intervals last mentioned there is not the least evidence, either in the New Testament, or in the uninspired history of the Churches. On the other hand, it is the universal testimony of antiquity that the Churches of the second century broke the loaf every Lord's day, and considered it a custom of apostolic appointment. Now it can not be doubted that the apostolic Churches had some regular interval at which to celebrate this institution, and seeing that all the evidence there is in the case is in favor of a weekly celebration, there is no room for a reasonable doubt that this was the interval which they adopted.

It is very generally admitted, even among parties who do not observe the practice themselves, that the apostolic Churches broke the loaf weekly; but it is still made a question whether, in the absence of an express commandment, this example is binding upon us. This question is likely to be determined differently by two different classes of men. Those who are disposed to follow chiefly the guide of their own judgment, or of their denominational customs, will feel little influenced by such a precedent. But to those who are determined that the very slightest indication of the divine will shall govern them, the question must present itself in this way: "We are commanded to do this in memory of Jesus. We are not told, in definite terms, how often it shall be done; but we find that the apostles established the custom of meeting every Lord's day for this purpose. This is an inspired precedent, and with it we must comply. We can come to no other conclusion without assuming an ability to judge of this matter with more wisdom than did the apostle."

We return to the meeting in Troas. The extreme length of Paul's discourse on this occasion is in striking contrast with the brevity of his other speeches, as reported by Luke. It is to be accounted for by the anxiety of the apostle, in bidding them a final farewell, to leave the brethren as well guarded as possible against the temptations which awaited them.

McGarvey: Act 20:8-10

8-10. The long and solemn discourse was interrupted at midnight, by an incident which caused great alarm, and some confusion, in the audience. (8) " Now there were many lamps in the upper chamber where we were assembled; (9) and there sat in the window a certain young man named Eutychus, who was borne down by deep sleep: and as Paul was discoursing a very long time, borne down with sleep, he fell from the third story down, and was taken up dead. (10) But Paul went down, and fell upon him, and embraced him, and said, Be not troubled, for his life is in him. " It is assumed by some writers, that the young man was not really dead, and Paul's remark, "his life is in him," is adduced in proof of the assumption. If this remark had been made when Paul first saw him, it might, with propriety, be so understood, but as it was made after he had fallen upon him, and embraced him, action evidently designed to restore him, it should be understood as only a modest way of declaring that he had restored him to life.

McGarvey: Act 20:11

11. The alarm produced by the death of Eutychus, the astonishing display of divine power in his restoration to life, and the stillness of the midnight hour in which it all transpired, could but add greatly to the solemnity which already pervaded the audience. Their feelings were too deeply wrought upon to think of sleep, and the meeting was still protracted. They returned to the upper chamber, where the lights were still burning, and the elements of the Lord's supper remained as yet undistributed. Paul, notwithstanding the length and earnestness of his discourse, was still unexhausted. (11) " And having gone up, and broken the loaf, and eaten it, he conversed yet a long time, even till daybreak, and so he departed. " Thus the whole night was spent in religious discourse and conversation, interrupted, at midnight, by a death and a resurrection, and this followed by the celebration of the Lord's death, which brings the hope of a better resurrection. The whole scene concluded at daybreak, in one of those touching farewells, in which the pain of parting and the hope of meeting to part no more, struggle so tearfully for the mastery of the soul. It was a night long to be remembered by those who were there, and will yet be a theme of much conversation in eternity.

It is a question of some curiosity whether it was at daybreak on Sunday morning or Monday morning, that this assembly was dismissed. They were assembled in the early part of the night, yet the time of their assembling was included in the "first day of the week." If the brethren in Troas were accustomed to begin and close the day at midnight, according to the Greek custom, it must have been Sunday night when they met. But if they reckoned according to the Jewish method, which began and closed the day with sunset, then they must have met on what we call Saturday night; for in this case the whole of that night would belong to the first day of the week, and Sunday night to the second day. It is supposed, by many commentators, that the Greek method prevailed, and that they met Sunday night; but, with Mr. Howson, I am constrained to the other opinion; a conclusive proof of which I find in the fact, that if the meeting was on Sunday night, then the loaf was broken on Monday morning; for it was broken after midnight. There can be no doubt of this fact, unless we understand the breaking of the loaf, mentioned in the eleventh verse, as referring to a common meal. But this is inadmissible; for, having stated, (verse 7 Ac 20:7>,) that they came together to break the loaf and now stating, for the first time, that Paul did break the loaf, we must conclude that by the same expression, Luke means the same thing. To this objection that Paul alone is said to have broken and eaten the bread, I answer, that this would be a very natural expression to indicate that Paul officiated at the table; but, on the other hand, if it is a common meal, it would be strange that he alone should eat, especially to the exclusion of his traveling companions, who were going to start as early in the morning as he did. I conclude, therefore, that the brethren met on the night after the Jewish Sabbath, which was still observed as a day of rest by all of them who were Jews or Jewish proselytes, and considering this the beginning of the first day of the week, spent it in the manner above described. On Sunday morning Paul and his companions resumed their journey, being constrained, no doubt, by the movements of the ship, which had already been in the harbor of Troas seven days. His example does not justify traveling on the Lord's day, except under similar constraint, and upon a mission as purely religious as that which was taking him to Jerusalem.

McGarvey: Act 20:12

12. Recurring again to the incident concerning Eutychus, in order to state more particularly the gratification which the brethren felt at his recovery, Luke here remarks: (12) " And they brought the young man alive, and were not a little comforted. " The close connection of this remark with the departure of Paul and his company, and its disconnection from the statement concerning the resumption of the meeting, indicate that it refers to their bringing him away from the meeting.

McGarvey: Act 20:13

13. Paul and his whole company departed at an early hour in the morning, and the meeting breaking up at daybreak for this purpose. But their routes for the day were different. (13) " We went forward to the ship, and sailed for Assos, intending there to take in Paul; for so he had appointed, intending himself to go on foot. " The coasting voyage of the ship around Cape Lectum to Assos was about forty miles, while the distance across was only twenty. This would enable Paul to reach that point on foot about as soon as the ship could sail there with favorable winds. His motive in choosing to walk this distance, and to go alone, has been a subject of various conjectures. But the deep gloom which shrouded his feelings, caused by prophetic warnings of great dangers ahead; by the critical state of the Churches everywhere; and by the final farewell which he was giving to Churches which he had planted and nourished, naturally prompted him to seek solitude for a time. On shipboard solitude was impossible, and while in port there was always a group of disciples or a whole congregation claiming his attention. His only opportunity, therefore, during the whole voyage, for solitary reflection, such as the soul longs for amid trials like his, was to seize this occasion for a lonely journey on foot. Amid the more stirring scenes of the apostle's life, while announcing, with oracular authority the will of God, and confirming his words by miraculous demonstrations, we are apt to lose our human sympathy for the man, in our admiration for the apostle. But when we contemplate him under circumstances like the present, worn down by the sleepless labors of the whole night; burdened in spirit too heavily for even the society of sympathizing friends; and yet, with all his weariness, choosing a long day's journey on foot, that he might indulge to satiety the gloom which oppressed him, we are so much reminded of our own seasons of affliction, as to feel, with great distinctness, the human tie which binds our hearts to his. No ardent laborer in the vineyard of the Lord but feels his soul at times ready to sink beneath its load of anxiety and disappointment, and finds no comfort except in allowing the very excess of sorrow to waste itself away amid silence and solitude. In such hours it will do us good to walk with Paul through this lonely journey, and remember how much suffering has been endured by greater and better men than we.

McGarvey: Act 20:14-16

14-16. The ship and the footman arrived together. (14) " And when he met us at Assos, we took him on board and went to Mitylene. (15) Sailing thence, the next day we arrived opposite Chios. In another day we came to Samos, and remaining all night at Trogyllium, on the following day we went to Miletus; (16) for Paul had determined to sail by Ephesus, so that he might not spend time in Asia; for he was hastening, if it were possible for him, to be in Jerusalem on the day of Pentecost. " If the ship had been under Paul's control, he could have spent at Ephesus the time which was spent at Miletus, without delaying his arrival in Jerusalem. The fact, therefore, that he avoided Ephesus, to keep from losing time, shows that the vessel was not under his control, but that a visit to Ephesus would have required him to leave the ship he was on, and take passage on some other bound for that port. This might have caused delay, and the uncertainty of meeting at Ephesus a vessel bound for Syria might have protracted the delay too long to reach Jerusalem in the time desired. The mention of the matter by Luke shows that Paul felt some inclination to revisit Ephesus, that he might witness the present results of his protracted labors there. The day of Pentecost, however, furnished the only occasion which he could expect before fall, on which the Jews would be generally congregated in Jerusalem, and he desired to be there to distribute the contribution for the poor without visiting the rural districts individually for that purpose. We will yet see that he made the journey in time for the feast.

McGarvey: Act 20:17

17. His desire to see the brethren in Ephesus was gratified, in part, by a short delay of the vessel in the harbor of Miletus. (17) " But from Miletus he sent to Ephesus, and called for the elders of the Church. " The distance was about thirty miles. gone up himself but for some uncertainty about the movements of the vessel, which was probably waiting for some expected ship to come into port before proceeding. If he had missed the vessel, it would have defeated his purpose of attending the feast; whereas, if the elders should get down too late, they would suffer only the inconvenience of the walk.

McGarvey: Act 20:18-21

18-21. The interview with these elders may be regarded as a type of all the meetings and partings which took place on this journey, and was, probably, described with minuteness on this account. (18) " And when they had come to him, he said to them, You well know from the day in which I first came into Asia, after what manner I was with you all the time, (19) serving the Lord with all humility and many tears and trials which befell me by the plots of the Jews; (20) that I have kept back nothing that was profitable, but have declared it to you, and taught you both publicly and from house to house, (21) testifying to both Jews and Greeks repentance toward God, and faith in our Lord Jesus Christ. " The order in which the terms repentance and faith occur in this last sentence, and in some other passages, has been urged as proof that repentance occurs before faith in the order of mental operations. But this is a most fallacious source of reasoning. From it we might argue that sanctification precedes faith, because Paul addresses the Thessalonians as having been chosen to salvation "through sanctification of spirit and the belief of the truth;" or that the confession precedes faith, because Paul says: "If thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart that God has raised him from the dead, thou shalt be saved." The order of the words describing two actions proves nothing in reference to the order of their occurrence, except when it is mad evident that it was the writer's intention to indicate the order of occurrence. No such intention is manifest here.

The purpose of the sentence in question is to state the two leading topics on which he had testified among the Ephesians, and the order in which they are mentioned was suggested by the nature of the case. All the Jews in Ephesus and all the Gentiles who attended the synagogue worship already believed in God, before Paul preached to them concerning Jesus. It was also necessary that all the heathen should learn to believe in God, before hearing the gospel of the Son of God. Moreover, they might be induced to repent toward God, as they had all been taught that they must do, before they believed that Jesus was the Son of God. Repentance toward God, bringing men to an honest and candid state of mind, was a most excellent preparation for faith in Jesus Christ. This was the design of John's ministry. He prepared them for the reception of Jesus Christ, by calling them to repentance before God. Paul also attempted to make known the true God to the Athenians, and told them that God had "commanded all men everywhere to repent," before he introduced to them the name of Jesus. This, however, is far from being proof of repentance before faith in the ordinary sense of the expression, which requires not repentance toward God before faith in Christ, but repentance toward God before faith in God.

That a man can repent toward a God in whose existence he does not believe, is not assumed by any party; but all grant that some degree or species of faith must precede repentance, while the prevailing Protestant parties that saving faith, as it is styled, must follow repentance. The mistake which they commit arises from a misconception of the nature of both faith and repentance. Regarding repentance as simply sorrow for sin, and faith as a yielding up of the will to Christ, they very readily reach the conclusion that the former must precede the latter. But in this conception the sorrow for sin which produces repentance is mistaken for repentance itself; while the yielding up of the will to Christ, which is really repentance, is mistaken for faith. Repentance, therefore, really covers all the ground usually assigned to both repentance and saving faith, leaving no room for faith to arise after it.

A correct definition of faith is equally inconsistent with this conception. It is "confidence as to things hoped for, conviction as to things not seen." It can exist, in this its fullest sense, only when its object is both unseen and a subject of hope. When the object is not a subject of hope, as in the faith that the worlds were framed by the word of God, the faith is merely a conviction as to something not seen. But Jesus the Christ, the prime object of the Christian's faith, is both unseen, and the being upon whom all our hopes depend. Faith in him, therefore, is both "confidence as to things hoped for, and conviction as to things not seen." But it is impossible for me to repent of the sins which I have committed against Christ before I am convinced in reference to his Messiahship, and have confidence in reference to the things which he has promised. It is, therefore, impossible for repentance to precede faith, in reference to him. On the contrary, faith, or conviction that he is the Christ, and confidence in reference to what he has promised, is the chief means of leading men to repentance; although it is still true, that deists, such as modern Jews, and some others who believe in God but reject Christ, might be induced to repent toward God before they believe in Christ.

We may further remark, that, in the scriptural distribution of our conception of the divine nature, God is the proper object of repentance, and Jesus Christ of faith. To believe that Jesus is the Christ is the faith; but repentance is not thus limited; it has reference to God, independent of the distinction between Father and Son. It is this thought which suggested the connection of the term repentance with the name of God, and faith with that of Christ.

McGarvey: Act 20:22-27

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

McGarvey: Act 20:28-35

28-35. Having thus eloquently expressed himself in reference to his past fidelity and his present devotion, he gives them a prophetic warning in reference to trials which yet awaited them, and places his own example minutely before them for imitation. (28) " Take heed, therefore, to yourselves, and to all the flock in which the Holy Spirit has placed you as overseers, to be shepherds to the Church of the Lord, which he has purchased through his own blood. (29) For I know this, that after my departure, fierce wolves will enter in among you, sparing the flock. (30) Also from among yourselves men will arise, speaking perverse things, to draw away disciples after them. (31) Therefore, watch; remembering that by night and by day, for three years, I ceased not to warn each one with tears. (32) And now, brethren, I commend you to God and to the word of his favor, which is able to build you up, and to give you an inheritance among all the sanctified. (33) I have coveted no man's gold, or silver, or apparel. (34) You yourselves know that these hands have ministered to my necessities, and to those who were with me. (35) In all things I have shown you, that so laboring, you should support the weak, and should remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive. " It was a fearful responsibility which rested on the shoulders of these men, to watch as shepherds for the flock, and realize that only by fidelity like that of Paul, could they be free from the blood of them all. In leaving them to this work, he directs their thoughts to the only power sufficient to strengthen them to perform it, by commending them to God and to his Word, assuring them that the Word was able to build them up, and give them inheritance among the sanctified. This is another among many proofs which we have seen of the confidence of the apostles in the sufficiency and power of the word of God.

The closing admonition has reference to relief of the needy, and to the discharge of their duty, even if it were necessary for them to struggle hard to make their own bread and meat, remembering that it is more blessed to give than to receive. In this, also, he could appeal to his own example, saying, "You yourselves know that these hands," holding them out to them, "have ministered to my necessities, and to those who were with me." Thus he warns and admonishes these elders, in a speech of inimitable pathos, which is recorded by Luke that it might bear the same lesson to elders of Churches everywhere, teaching that no less than apostolic zeal and self-sacrifice are expected of them.

McGarvey: Act 20:36-38

36-38. When these solemn and touching words were concluded, the apostle was ready to re-embark upon the vessel about to weigh anchor in the harbor, and the final farewell must be spoken. (36) " And when he had thus spoken, he kneeled down, and prayed with them all; (37) and they all wept much, and fell upon Paul's neck, and kissed him, (38) sorrowing most of all for the word which he had spoken, that they should see his face no more. " It would be difficult to imagine a more touching scene. The tears of women and of children are sometimes shallow; but when full-grown men, men of gray hairs, who have been hardened to endurance by the bitter struggles of life, are seen to weep like children, and to fall upon one another's necks, we have the deepest expression of grief ever witnessed on earth. Such, however, is not the sorrow of this world. When the strong man of the world is overwhelmed with grief, he seeks for solitude, and his heart grows harder while it is breaking. But the sorrow of the man of faith is softening and purifying. It binds the afflicted in closer sympathy with one another and with God, while it is sanctified by prayer. It is painful, but it is not altogether unwelcome. It is a sorrow which we are willing to feel again, and which we love to remember. The history of the Church is full of scenes like this. When the paths of many pilgrims meet, and they mingle together, for a few days, their prayers, their songs of praise, their counsels, and their tears, the hour of parting is like a repetition of this scene on the sea-shore at Miletus. Tears, and heavings of the breast, which tell of grief and love and hope all struggling together in the soul; the parting hand and fond embrace; the blessing of God invoked, but not expressed; the sad turning away to duties which the soul feels for the moment too weak to perform-these are all familiar to the servants of God, and are remembered as tokens of those hours when, most of all, the joys of heaven seem to triumph over the sorrows of earth.

If Paul had been parting from these brethren under happy anticipations for them both, the sorrow of neither party could have been so great. But, added to the pain of a final parting was the gloom of their own uncertain future, and the terrible and undefined afflictions which certainly awaited him. There is not, in the history of our race, apart from the sufferings of the Son of God, a nobler instance of self-sacrifice than is presented by Paul on this journey. He had already, twelve months before this, recounted a catalogue of sufferings more abundant than had fallen to the lot of any other man. He had been often in prison, and often on the verge of death. From the Jews he had five times received forty stripes save one, and had three times been beaten with rods. Once he was stoned, and left on the ground, supposed to be dead. He had suffered shipwreck three times, and spent a day and a night struggling in the waters of the great deep. In his many journeys, he had been exposed to perils by water, by robbers, by his own countrymen, by the heathen; in the city, in the wilderness, in the sea, and among false brethren. He had suffered from weariness, and painfulness and wakefulness. He had endured hunger and thirst, and had known what it was to be cold for want of sufficient clothing. Besides all these things, which were without, he had been and was still bearing a burden not less painful in the care of all the Churches. And besides even all this, was that thorn in the flesh, the messenger of Satan to buffet him, which was so irritating and humiliating that he had three times prayed the Lord to take it from him. These sufferings we would think enough for the portion of one man; and we would suppose that his scarred and enfeebled frame would be permitted to pass the remainder of its days in quiet. Yet here we find him on his way to Jerusalem, engaged in a mission of mercy, but warned by the voice of prophesy that bonds and afflictions still awaited him. Most men would have said: I have suffered enough. The success of my present enterprise is doubtful, at best, and it is certain to bring me once more into prison, and into untold afflictions. I will, therefore, remain where I am, amid brethren who love me, and strive to end my days in peace. Such may have been the feelings of the Ephesian elders, as they clung tearfully around him; but how grandly the hero lifts himself above all such human weakness, while he exclaims: "None of these things move me, neither do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the favor of God." When parting forever from such a man, they might well weep, and stand mute upon the shore till the white sails of his vessel grew dim in the distance, ere they turned in loneliness to the toils and dangers which they were now to encounter without the presence or counsel of their great teacher. We are not permitted to return with them to Ephesus, and listen to their sorrowful conversation by the way; but must follow that receding vessel, and witness the bonds and afflictions which await its most noted passenger.

Commentary -- Other

Critics Ask: Act 20:9

ACTS 20:9-10 —How could Eutycus be dead if he had life in him?

PROBLEM: Verse nine says he was “taken up dead.” But in the very next verse Paul said, “his life is in him.”

SOLUTION: His life was in him only after Paul had performed the miracle (v. 10 ), not before (v. 9 ).   

Critics Ask: Act 20:10

ACTS 20:9-10 —How could Eutycus be dead if he had life in him?

PROBLEM: Verse nine says he was “taken up dead.” But in the very next verse Paul said, “his life is in him.”

SOLUTION: His life was in him only after Paul had performed the miracle (v. 10 ), not before (v. 9 ).   

Evidence: Act 20:9

Eutychus had some good excuses for dozing off:

Paul’s sermon was long.

The many lights no doubt made the room hot.

He was a young man staying up until midnight.

He was " overcome" by sleep.

It is the midnight hour. We sit on the window of eternity. We can fall into eternity in a heartbeat. If the stale air of this world’s influence makes us sink into a sleep of apathy, we must seek refreshing from the presence of the Lord. When our Christian life seems to be a dry and lifeless sermon without end, and the joy of feeding on God’s Word is no longer in our hearts, we must get on our knees and return to our first love.

Evidence: Act 20:12

That sin must die, or you will perish by it. Depend on it, that sin which you would save from the slaughter will slaughter you. CHARLES SPURGEON

Evidence: Act 20:21

Repentance—its necessity for salvation . See 2Pe 3:9 .

POINTS FOR OPEN AIR PREACHING

Aim for Repentance Rather Than a Decision

As you witness, divorce yourself from the thought that you are merely seeking " decisions for Christ." What we should be seeking is repentance within the heart. This is the purpose of the Law, to bring the knowledge of sin. How can a man repent if he doesn’t know what sin is? If there is no repentance, there is no salvation. Jesus said, " Unless you repent, you shall all likewise perish" ( Luk 13:3 ). God is not willing that any should perish, but that all should come to repentance ( 2Pe 3:9 ).

Many don’t understand that the salvation of a soul is not a resolution to change a way of life, but " repentance toward God, and faith toward our Lord Jesus Christ." The modern concept of success in evangelism is to relate how many people were " saved" (that is, how many prayed the " sinner’s prayer" ). This produces a " no decisions, no success" mentality. This shouldn’t be, because Christians who seek decisions in evangelism become discouraged after a time of witnessing if " no one came to the Lord." The Bible tells us that as we sow the good seed of the gospel, one sows and another reaps. If you faithfully sow the seed, someone will reap. If you reap, it is because someone has sown in the past, but it is God who causes the seed to grow. If His hand is not on the person you are leading in a prayer of committal, if there is not God-given repentance, then you will end up with a stillbirth on your hands, and that is nothing to rejoice about. We should measure our success by how faithfully we sowed the seed. In that way, we will avoid becoming discouraged.

" If you have not repented, you will not see the inside of the kingdom of God." Billy Graham

Evidence: Act 20:24

A missionary society wrote to David Livingstone and suggested that if he could ensure them of safe roads, they would send him some help. He responded with the following note: " If you have men who will only come if they have a good road, I don’t want them. I want men who will come if there is no road at all."

Evidence: Act 20:26

" My anxious desire in that every time I preach, I may clear myself of blood of all men; that if I step from this platform to my coffin, I may have told out all I knew of the way of salvation." Charles Spurgeon

Evidence: Act 20:27

How to witness . Here is a suggested structure of a gospel message:

Begin in the natural realm if you are not in a normal church setting. Perhaps you could springboard off some well-publicized tragedy, then ask if your hearers ever wonder how they are going to die. Say that we will all die because we have broken an eternal law—the Law of God, often referred to as the Ten Commandments. Then open up each Commandment, emphasizing its spiritual nature (lust is seen by God as adultery, hatred is murder—that God sees man’s thoughts, and nothing is hidden from His eyes).

Stress the fact of Judgment Day—that God is holy and will bring every work into judgment, including every secret thing whether it is good or evil. Don’t be afraid to use the word " hell." Tell them that it is God’s place of punishment for sin. Emphasize that He doesn’t want them to go there, that He has made provision for their forgiveness. Then preach Christ and Him crucified, risen from the dead. Thoroughly lace the message with God’s Word—verbally quote relevant Scriptures. Then preach the necessity of repentance (that it’s commanded), and the importance of faith in and obedience to God’s Word. See Act 20:21 footnote.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 20 (Chapter Introduction)

Overview

Act 20:1, Paul goes to Macedonia, and thence to Troas; Act 20:7, He celebrates the Lord’s supper, and preaches; Act 20:9, Eutychus having fallen down dead is raised to life; Act 20:13, He continues his travels; Act 20:17, and at Miletum he calls the elders together, tells them what shall befall to himself, Act 20:28. commits God’s flock to them, Act 20:29. warns them of false teachers, Act 20:32. commends them to God, Act 20:36. prays with them, and departs.

Poole: Acts 20 (Chapter Introduction)

CHAPTER 20

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 20 (Chapter Introduction)

(Act 20:1-6) Paul's journeys.

(Act 20:7-12) Eutychus restored to life.

(Act 20:13-16) Paul travels towards Jerusalem.

(Act 20:17-27) Paul's discourse to the elders of Ephesus.

(Act 20:28-38) Their farewell.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 20 (Chapter Introduction)

In this chapter we have, I. Paul's travels up and down about Macedonia, Greece, and Asia, and his coming at length to Troas (Act 20:1-6). II. A particular account of his spending one Lord's day at Troas, and his raising Eutychus to life there (Act 20:7-12). III. His progress, or circuit, for the visiting of the churches he had planted, in his way towards Jerusalem, where he designed to be by the next feast of pentecost (Act 20:13-16). IV. The farewell sermon he preached to the presbyters at Ephesus, now that he was leaving that country (v. 17-35). V. The very sorrowful parting between him and them (Act 20:36-38). And in all these we find Paul very busy to serve Christ, and to do good to the souls of men, not only in the conversion of heathen, but in the edification of Christians.

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 20 (Chapter Introduction)

Setting Out For Jerusalem (Act_20:1-6)

A Young Man Falls Asleep (Act_20:7-12)

Stages On The Way (Act_20:13-16)

A Sad Farewell (Act_20:17-38)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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_____. "A Theological Evaluation of the Prosperity Gospel." Bibliotheca Sacra 143:572 (October-December 1986):329-52.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

Palmer, Darryl. "Acts and the Historical Monograph." TB 43 (1992): 373-388.

Parrat, J.K. "The Rebaptism of the Ephesian Disciples." ExpT (1968): 182-183.

Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV