Acts 20:1

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 Ti1 1:3; Ti1 3:14, Ti1 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, Ti2 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 (Co1 5:7, Co1 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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_20:1-6. Paul journeys through Macedonia and Greece, and returns as far as Troas

1. And after the uproar was ceased] Some little time may have elapsed and public feeling have become calm enough for a meeting of the Christian congregation.

Paul called unto him the disciples, and embraced them] The oldest authorities read “Paul having sent for the disciples,” and then add “and exhorted them” (adopted by R. V.). The word rendered “embraced” signifies as it is rendered in Act_21:6, “to take leave of,” “to make parting greetings.” He did not probably feel that it would be wise to leave till he saw the Church in quiet once more.

and departed for to go into Macedonia] In fulfilment of the purpose mentioned in Act_19:21. We see from 2Co_2:13 that he went first to Troas expecting to meet Titus there. He did not find him till he reached Macedonia, from which country he wrote the second letter to Corinth.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Act_20:1-12

And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for Macedonia.

Reading between the lines

There does not seem to be much in this section of the apostolic history. We must not, however, judge by appearances. Paul is still here, and wherever you find the great man you find the great worker. Paul does nothing like any other man. Look at--

I. The variety of personal movement.

1. Paul embraces the disciples--a word which hides in it the pathos of a farewell. Paul will often now say Farewell. He is not quite the man he was. Sometimes he straightens himself up into the old dignity and force, and we say, Surely he will last many a long year yet; but, nevertheless, we see age creeping upon his face, and taking the youth out of his figure and mien.

2. Then he departed to go into Macedonia. We like to go back to old places, to see that the old flag is still flying--yes, and to the green grave to see if it is still there. Paul will go back to Thessalonica, Berea, and Philippi. Who can tell what happened in those visits? At first, when we go to a place, there is nothing but that which is common to other places; but having worked there, when we return we talk over old themes, quote old sayings, and ask for old friends with a doubtful tone lest we should rip up old wounds and tear open the deepest graves of the heart. These are the things that make life sacred and precious.

3. Next Paul came into Greece, and it is just possible looked in upon Athens once more. Certainly he went to Corinth, but Corinth was changed. The decree which made many exiles had been annulled, and Aquila and Priscilla were no longer there. The friends are the town; and if they are not there, we are mocked by masonry. There is a Friend that sticketh closer than a brother; Aquila and Priscilla will leave the city, but Jesus Christ is the same yesterday, today, and forever, always at home.

4. Paul abode in Greece three months. The word abode misleads us. Paul cannot merely abide. But what is he doing? That we cannot always tell. Have confidence in faithful men. If you have only confidence in your friend so long as you can see every action, you have no confidence in him at all. What, then, has history shown that Paul was doing amidst all this commonplace movement? Within this period Paul wrote his second letter to the Corinthians, and probably his great letter to the Galatians. There is a written ministry. It is beautiful to read what Luke has to say about Paul, but how infinitely better to read Pauls own words. We do not always want to hear about a man, we long to hear the man himself; one sight of him, and we understand much that can never be explained; one utterance of his voice, and we are able to fill up gaps that vexed us. What we would give for the writing of some men!

II. A period of waiting. Paul had written a letter to the Corinthians and wished to know its effect, and Titus was charged to hasten back to Troas with a report. Paul is now waiting at Troas. How did he wait? Read 2Co_2:12-13. That is the same spirit we found at Athens; he soon fell into restlessness. Read 2Co_1:8. I thank God for those words and for that trouble. It brings Paul down amongst us. Read 2Co_12:7. See how Paul was being educated. Conclusion: Where is the commonplace now? The narrative is full of gaps, but when they are filled up by Pauls own records, we find that within a framework of sentences that merely indicate locomotion we have experiences of the most intensely spiritual nature. We cannot tell all we are doing. There is a public life that the neighbours can see and read and comment upon; but there is a within life, that fills up all the open lines and broken places, and only God sees that interior and solemn existence. You go amongst men as worldly; there may be those who do not know how you spend half your time. They have no right to know. You will one day hand in your own account to the only Judge who has a right to overlook your life. Fill up your days well; do not ask human criticism to approve you; live ever in the great Taskmasters eye. (J. Parker, D. D.)

From Ephesus to Troas

Note here, the apostle--

I. Helping in the way (verse 2; Act_2:40; Col_1:28; 1Th_2:3; 1Th_4:1).

II. Threatened in the way (verse 3; Act_9:23; Act_23:11; 2Co_11:26; Act_16:19).

III. Accompanied in the way (verse 4; Act_19:29; Act_16:1; Eph_6:21; Act_21:29).

IV. Prospered in the way (verse 6; Act_16:8; 2Ti_4:13). Lessons:

1. Paul found time, in the course of his travels, for much exhortation to Christian service and encouragement to Christian work.

2. Paul was a great traveller, but he never planned his tours with the idea of amusing himself, or of improving his health, or of seeing the greatest possible number of interesting ruins.

3. Paul was a traveller, but the only one of his journeys that he talked a great deal about was of his coming to the Lord Jesus Christ.

4. Paul was a great preacher, and a proof of the fact is the fierce opposition he so frequently met from Jews and Gentiles. That fierceness is a measure of the work he was doing.

5. Paul was wise enough to change his plans, when persistence in them would have brought disaster. The wise Christian will always go by land through Macedonia if it would be incurring needless danger for him to go by sea to Syria. (S. S. Times.)

From Ephesus to Troas

These verses bring under notice--

I. The fragmentary character of gospel history. These few sentences extend over a period of nearly twelve months, during which what wonderful things have occurred, what privations endured, perils braved, discussions conducted, souls converted! We almost wish there had been journalists in those days to have chronicled all the items in Pauls wonderful life.

II. The mystery of difficulties in connection with duty. Antecendently one might have thought that the Divine Father would have provided that a man like Paul should have no thorns in his path, no clouds in his sky. Herein is mystery, and we must patiently await the great explaining day.

III. The unconquerableness of a Christ-like love. Mark it--

1. In Pauls remaining at Ephesus until the uproar ceased. He did not abandon the vessel in the storm, but, like a brave captain, remained until it was secure in the haven.

2. In the spirit with which he withdrew--not with the fire of indignation. He calls the disciples together and embraced them. No amount of trial could cause Paul to relinquish his blessed mission. The love of Christ constraineth him. (D. Thomas, D. D.)

From Ephesus to Troas

Among the many things to be learned from Pauls journeys, not the least are the intimations respecting the methods and usages of the apostolic Church. Look at the more prominent of these which appear in this narrative.

I. Evangelistic work was prosecuted by a number, who were associated for the service (verse 4). After Churches were organised, regular pastors were placed over them; but the preparatory work called for special effort, and in this a number were wisely enjoyed. Thus early was recognised the distinction between evangelists and pastors; and no doubt the Churches which became centres of Christian influence in Asia were the result of Gods blessing, not alone on Pauls preaching, but also on the labours of the believers who with Paul carried the gospel unto the regions beyond.

II. The Christian Sabbath.

1. Was the first day of the week (verse 7). This mention of the day is significant because it is casual, and the inference is that they habitually assembled then; and the instance becomes authority when the great apostle gave his sanction to this transfer of holy time from the Sabbath to the Lords Day. It is sometimes said that had God purposed such a change He would have distinctly commanded it. Yet an oft-repeated statement that the Church did observe the first in place of the seventh day may be taken as evidence that they were instructed so to do; and the sanction of the change by the inspired apostles, who had been in personal conference with the Lord, confirms and continues the usage. The argument is the same as that which establishes the unity of the Church, the substitution of baptism for circumcision, the membership of women in the Church, or any other accepted feature of the Christian dispensation which had become so universal and so undisputed that no doubt was suggested concerning it.

2. Was observed chiefly as a day of worship. A number of hours were spent in devotional exercises. There was no complaint because the meeting was protracted, nor did any present consult their watches to learn how much more than half an hour Paul was preaching. Notice of this has special value to us because of the disposition manifested to devote it largely to work rather than to worship. Other days may give opportunity for this, but the Lords Day is appointed especially for that renewal of strength which is gained by those who wait on the Lord. Experience makes known the wisdom of the early Christians in this particular, and it is possible that the most constant work may make us feeble, that the most ardent zeal may become religious dissipation.

III. The purpose of the Eucharist. In the first place, the occasion was one--

1. Of high spiritual enjoyment. The visit of Paul must have awakened delight, and excited gratitude.

2. Of special Christian communion.

3. Of special stimulus and cheer. In these circumstances we find them celebrating the Eucharist; and for us it should be a time of spiritual joy, not of depression; of inspiring, whole-souled communion; of cheer and confidence which will make us certain of success.

IV. The manner of conducting public worship. The assembly does not seem to have been governed by any special habits beyond those which would secure comfort and decorum. The room was probably in some private house. The preaching of Paul was not according to any prescribed standard, but was probably simple and expository and adapted to the audience. The necessity that he should care for Eutychus did not so much disturb the apostles sense of propriety that he was unable to go on with his discourse, and it is likely that the incident added to the interest and practical character of his remarks. An upper room, an all-night service, the simplest observance of the Lords Supper, the possible disturbances which would drive away all sanctity from some modern, more aesthetic Christian assemblies--all these were features of worship led by the most prominent of the apostles.

V. The predominance of the missionary spirit in all the Churches (verse 4). Here we have the secret of the success of the gospel in those days. Those who accepted it considered themselves as trustees of the blessed treasure for those who had it not. As soon as a Church was established, it assumed obligation respecting the outlying region, and thus other centres of evangelising power were formed. And so it should be today. (J. E. Ells, D. D.)

From Ephesus to Troas

Diligent service of Christ--

I. Exerts wide and varied influences. Not all noble lives become famous, but any determined man, fully possessed by great truths, may move the world. No purpose was ever so sublimely conceived or more nobly realised than the one which Paul was carrying out by this journey. In accomplishing his task Paul--

1. Shrunk from no physical exertion. The Divine enthusiasm possessed his body as well as his soul.

2. Delivered his message constantly and confidently (verse 2). He could not help it. Once, at least, he talked all night. To speak interestingly men must be filled with great themes. The most trying talkers about religion are those whose thoughts cling mainly about their own experiences.

3. Studied as faithfully as he preached, Men who make progress in teaching must grow in knowledge. No books give evidence of more close and masterful mental toil than the letters written during this tour (2 Corinthians, Romans, Galatians). It is a common mistake to suppose that scholarship is confined to the seclusion of the study. Preaching and teaching and a wide acquaintance with men are as essential as the study of books in attaining the scholarship which leads to a clear and profound comprehension of Divine truths.

II. Develops special gifts and graces of character in the Churches. Among those cultivated by Paul we notice--

1. Systematic giving. It is comparatively easy now to raise money to carry the gospel to the heathen. But we find Paul exciting the practical interest of the new Churches on missionary ground in the needs of the Christians in the home field. He sent forth the choicest men, such as Titus and Timothy, to be collecting agents; and, so far from regarding them as beggars, he called them the glory of Christ. He sought by this to bring about unity between bodies of Christians separated by distance, race, language, and prejudice.

2. Christian love (verse 7). Through the love of one man, begetting love in all the rest, the Churches of Achaia, Thessaly and Judaea joined as one Church in acts of mutual affection in efforts to spread the gospel through the world.

III. Establishes permanent institutions. Wherever Paul journeyed he established Churches. Then he revisited and strengthened them. He also encouraged the institutions which would give the Churches permanence. He observed the Lords Supper, and taught by example the observance of the first day of the week as the Christian Sabbath.

IV. Forms and confirms its own character in likeness to Christ. Paul was ripening himself as he was building up the Churches. (A. E. Dunning.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 20:1. After the uproar, Paul called unto him the disciples — To comfort and encourage them; and departed — From Ephesus, after the long abode he had made there; to go into Macedonia — To visit the churches at Philippi, Thessalonica, and Berea. This, however, does not necessarily imply his immediate departure: he may have remained in Ephesus and its neighbourhood some months after the riot, to comfort the disciples, and establish the churches of Asia, whose salutation he sent in the conclusion of his first letter to the Corinthians. Besides, from Paul’s own account, it appears that he remained in the neighbourhood of Ephesus, waiting for the coming of Titus from Corinth. But Titus not arriving within the time appointed him, the apostle became impatient, and went forward to Troas, in the hope of meeting with him there. But being disappointed in that expectation also, he passed over into Macedonia, where at length Titus came to him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3. Paul’s Departure for Southern Greece, and Return through Macedonia and Troas, Act_20:1-12.

1. Uproar was ceased—With the close of this tumult closed Paul’s memorable ministry of three years (with perhaps some full vacations) in Ephesus. He had made preparations for departure before the disturbance, (Act_19:22,) and he had fixed (1Co_16:8) the Pentecost of A.D. 57 as the limit of his stay. Assuming that this was the point of his departure, as he returned to Jerusalem to the Pentecost of 58, this his third missionary circuit, measured from Ephesus, filled a precise year.

Departed—As his route of departure is over old travelled ground, Luke dismisses it with few words; but the return route from Corinth is so pregnant with interest as to occupy a chapter and a half.

Into Macedonia—As he promised to the Corinthians, (1Co_16:5.) After writing his first epistle to the Corinthians he was so anxious as to its effect upon that Church that he sent Titus to Corinth to ascertain and report. Titus and his report he expected to receive at Troas, on his way to Macedonia. No Titus appeared, and in deep distress the apostle crossed over the Hellespont, and visited the Philippian Church. There he would meet Luke, whom he had left in Philippi six years before. And there too, to his joy, Titus came with a joyful report (2Co_7:6-7) from the Corinthian Church. That Church had expelled the immoral, and returned to its allegiance to Paul. Yet the Judaizers were at work, headed by a bold and talented, and yet to us unknown, leader, and this, in addition to the business of the collections for the poor saints at Jerusalem, called out

Paul’s Fourth Letter—THE SECOND EPISTLE TO THE CORINTHIANS, from Macedonia, autumn, A.D. 57.

This epistle was sent by Titus, and a “brother” mentioned but not named in 2Co_8:18. whom we identify with Luke. For, 1. Luke was at this time at Philippi; 2. The words “whose praise in the Gospel is in all the Churches,” well describes one whose Gospel (probably published during his long residence in Antioch) was already in circulation among the Pauline Churches; 3. A few months afterward Paul, at Corinth, writing his epistle to Rome, named Luke (Lucius) as being at Corinth; 4. In this agree the ancient superscription at the end of the epistle, Origen, Jerome, Wetstein, Whitby, Wordsworth; and other high authorities. (See note on Act_16:10.)

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

CRITICAL REMARKS

Act_20:1. After the uproar was ceased.—Soon after, but not necessarily because of the uproar. The best authorities insert and exhorted, παρακαλέσας, before and embraced or took leave of them—i.e., the disciples; the word ἀσπασάμενος referring to the farewell blessing and the farewell kiss (compare Act_21:6). Departed for to go into Macedonia, viâ Troas (see 2Co_2:12-13), where be awaited for some time the coming of Titus, whom, however, he did not meet till be reached Macedonia (2Co_7:6).

Act_20:2. The word for Greece, Ελλάς, stands for Achaia as distinguished from Macedonia (Act_18:12, Act_19:21).

Act_20:3. And there abode three months.—Lit., having acted or worked there—viz. in Corinth (1Co_16:6), three months, a plot having been laid against him by the Jews, etc. ποιήσας, an anakolouthon, instead of ποιήσαντι. During this stay in Corinth the Epistle to the Romans was written (see Rom_16:22-23). He purposed to return through Macedonia.—Lit., there was to him an opinion, or intention—i.e., it was not by accident, but in accordance with deliberate counsel and determination that he, when on the eve of embarking for Syria, changed his route and proceeded northwards through Macedonia.

Act_20:4. As far as Asia is omitted by many ancient authorities, possibly because Trophimus, in spite of 2Ti_4:20, appears in Paul’s company in Jerusalem (Act_21:29), and Aristarchus sails with Paul from Cæsarea (Act_27:2). The retention of the clause, however, does not necessarily imply that the persons here named proceeded with the Apostle no farther than to Asia The best MSS. also add to Sopater of Berœa the words “the son of Pyrrhus,” probably to distinguish him from Sosipater, Paul’s kinsman (Rom_16:21).

Act_20:5. These (the seven) going before.—Rather, having gone before, most likely by ship from Corinth (Lewin), though some suppose by land through Macedonia and ship from Philippi (Alford, Hackett), tarried for us at Troas (see Act_16:8). Why Paul stayed behind at Corinth or at Philippi is not recorded. Either he had work to do in Philippi or Corinth (Alford), or he may have wished to keep the days of unleavened bread (Meyer). The use of us (Act_20:5) and we (Act_20:6) shows that Luke rejoined the Apostle’s company at Philippi. Holtzmann thinks that Paul, accompanied by the seven, may have reached Troas by the land route, crossing over the Hellespont, and that Luke with some others followed after by sea from Philippi.

Act_20:6. The days of unleavened bread meant the Passover week (compare Act_12:3, Act_27:9). The voyage from Philippi to Troas was accomplished in five days instead of three (Act_16:11-12). The sojourn in the city extended over seven days, as afterwards at Tyre (Act_21:4).HOMILETICAL ANALYSIS.—Act_20:1-6

A Second Visit to Europe; or, Across the Archipelago and Back

I. The point of departure.—Ephesus (see Act_19:1).

1. When he left it. “After the uproar had ceased.” Not necessarily immediately, but soon after the disturbance recorded in the preceding chapter. If he stayed till Pentecost (1Co_16:8), then he probably left the city in the spring or summer of A.D. 57 or 58,

2. Why he left it. Not because of the just-mentioned disturbance, at least not wholly on its account, but in pursuance of a plan, already formed, to visit Macedonia (Act_19:21).

3. How he left it. Neither hastily nor secretly, as he had formerly left Berœa (Act_17:14) and Damascus (Act_9:25), but deliberately and openly, after having convened, exhorted, and embraced, or saluted (with a farewell kiss) the disciples. “At the same time he was greatly dispirited by the strong opposition which had driven him prematurely from the city” (2Co_1:8 ff.) (Ramsay).

II. The place of destination.—Macedonia (see Act_19:21, Act_16:9-10).

1. How he reached it. By way of Troas (2Co_12:13), where he expected to meet Titus, whom he had sent to Corinth with or soon after his First Epistle to the Corinthians, where he stayed some considerable time—long enough to lay the foundations of a Christian Church (2Co_2:12)—and from which he broke up only because of the non-arrival of Titus 2. Who accompanied him. Luke omits to mention the companions of his voyage, but these most probably were Tychicus and Trophimus (Act_20:4), since these again returned with him from Macedonia to Asia.

3. What he did there. He went through those parts, visited the Churches which had been established in them—the Churches of Philippi, Thessalonica, and Berœa, with perhaps others—and gave them much exhortation. Here also he wrote his Second Epistle to the Corinthians (2Co_9:2; 2Co_9:4), and sent it by the hands of Titus (2Co_8:18).

III. The course of travel.—This led him into Greece—i.e., into Achaia (see Act_19:21), and more particularly to Corinth (1Co_16:6).

1. The route by which Corinth was approached. Most likely “round about by Illyricum” (Rom_15:19). At least this appears the only place in Luke’s narrative where Paul’s evangelising tour in those parts can be inserted. On his first visit to Macedonia “he moved along the eastern side of the peninsula, and was kept at a distance from Illyricum. When he passed through Macedonia next (Act_20:3) he had already written the Epistle to the Romans” (Hackett).

2. The time spent in Corinth. “Three months,” which probably carried him through the winter of A.D. 57 or 58 (see 1Co_16:6).

3. The work done in Corinth.

(1) The gospel was preached as before, and probably, as before, in the house of Justus, if by this time another place of meeting had not been obtained.

(2) The disorders of the Corinthian Church were composed. “He was returning to converts who had cast off the morality of the gospel, to friends who had forgotten his love, to enemies who disputed his Divine commission” (Conybeare and Howson), and with all these he doubtless had special dealings (see 2Co_10:2; 2Co_10:4; 2Co_10:6; 2Co_10:8; 2Co_13:2).

(3) The Epistle to the Galatians was written in consequence of bad news having come from Galatia, and the Epistle to the Romans “to pave the way for his” contemplated visit.

4. The date of leaving Corinth. When his Jewish adversaries had formed another plot against him. There is no reason to suppose that Paul’s departure was hastened by the discovery of this conspiracy, yet the machinations of the Jews were apparently the cause of his changing his route, and instead of sailing direct for Syria, journeying northwards through Macedonia, and embarking at Neapolis. “The style of this plot,” says Ramsay, (St. Paul, etc., p. 287) “can be easily imagined. Paul’s intention must have been to take a pilgrim ship carrying Achaian and Asian Jews to the Passover. With a ship load of hostile Jews it would be easy to find opportunity to murder Paul. He therefore abandoned the proposed voyage and sailed for Macedonia,”—rather as already suggested travelling to Macedonia by land.

IV. The journey towards home.—

1. The companions of the Apostle. Seven in number.

(1) Sopater of Berœa, the son of Pyrrhus—perhaps characterised so to distinguish him from Sosipater (Rom_16:21), and named first because Paul, in travelling viâ Macedonia, would pick him up first at Berœa.

(2) Aristarchus of Thessalonica, who was with Paul in Ephesus (see Act_19:29), afterwards accompanied him to Rome (Act_27:2), and shared his imprisonment in that city (Col_4:10; Phm_1:24).

(3) Secundus, also of Thessalonica, but otherwise unknown.

(4) Gaius of Derbe, not the Gaius who attended Paul in Ephesus (Act_19:29), but probably the individual of this name to whom John wrote his Third Epistle (3Jn_1:1).

(5) Timothy, whose birthplace, Lystra (Act_16:1), is passed over, presumably as well known.

(6) Tychicus of Asia, one of Paul’s most trusted associates (Eph_6:21; Col_4:7; Tit_3:12) and the bearer of Paul’s Epistle to the Asiatic Churches (2Ti_4:12; Tit_3:12).

(7) Trophimus, a native of Ephesus (Act_21:29), whom Paul left behind at Miletus sick (2Ti_4:20), but who subsequently followed the apostle to Jerusalem, where his presence in the temple led to the apostle’s apprehension. That they were seven in number has (but without reason) suggested the idea that they were intended to represent at Jerusalem the converted Gentile world (Baumgarten), or the seven deacons of chapter 6 (Plumptre).

2. The course they pursued. Leaving Corinth they travelled northwards through Macedonia to Berœa, Thessalonica, and Philippi, at the last of which towns they picked up Luke, the beloved physician (Act_20:6). From Philippi the seven above named proceeded in advance to Troas, where they announced the coming and awaited the arrival of Paul and Luke, who did not leave Philippi till after the days of unleavened bread—i.e., the passover of A.D. 58 or 59—and, after a stormy passage of five days—i.e., two days longer than the voyage westward (Act_16:11-12)—anchored in Troas, where they tarried seven days, obviously waiting for another vessel in which to prosecute their voyage, or, if the same vessel proceeded southwards, passing the time while it discharged and took in cargo.

Learn.—

1. That Christ’s servants should never flee from the post of duty simply on account of danger.

2. That faithful pastors should bestow much care on the edification and consolidation of the Church. 3. That so long as earnest ministers preach the gospel, they may lay their accounts with plots to hinder their work, if not to injure their persons.

4. That those who are engaged in the Lord’s service should keep themselves in life as long as they Song of Solomon 5. That six or seven pious people with a Paul to lead them are “a formidable enemy to the devil” (Lindhammer, quoted by Besser).

HINTS AND SUGGESTIONS

Act_20:2. How often did Paul visit Corinth? Twice, or thrice?

I. Twice.—In favour of this view is commonly urged:

1. That the Acts speak of only two visits (Act_18:1; Act_20:2-3).

2. That between Paul’s first visit and his first imprisonment at Rome his time is sufficiently accounted for.

3. That 2Co_13:1 does not necessarily imply that he had already been twice in Corinth, while 2Co_13:2 seems to say that his then contemplated visit would be his second.

4. That in 1Co_1:15 he distinctly speaks of his then contemplated visit as his second.

5. That 2Co_12:14 proves the sense of 2Co_13:1 to be that then was the third time Paul had been in readiness to visit them.

6. That the Alexandrian MS. in 2Co_13:1 reads, “This is the third time I am ready to come to you” (see Paley, Horæ Paulinæ, iv. 12).

II. Thrice.—This view is based on the following considerations:

1. That 2Co_13:1, according to the best texts, refers, not to a third intention, but to a third visit.

2. That 2Co_1:15-16 speaks, not of the benefit of a second visit, but of the advantage of being visited twice on the same tour.

3. That as Paul had been three times shipwrecked when he wrote the Second Epistle to the Corinthians (Act_11:25), and as the only recorded voyages on which he could have been wrecked were those from Cæsarea to Tarsus (Act_9:30) and from Ephesus to Macedonia (Act_20:1), of both of which absolutely no account is given, in order to make the number three he must have undertaken another voyage, which most probably was from Ephesus to Corinth.

4. There were urgent reasons why he should have visited the Corinthian Church while residing at Ephesus.

5. Communication between the two cities was easy to obtain at any time.

6. Its omission by Luke is susceptible of explanation by remembering that occasionally long journeys are dismissed in a few words (see Act_15:41; Act_16:6; Act_18:23; Act_19:1; Act_20:2-3), while several important events, such as the founding of the Syrian and Cilician Churches (Gal_1:21), and the journey to Arabia (Gal_1:17), are not mentioned at all, and by supposing that nothing remarkable occurred during this second visit to the commercial capital of Achaia.

Act_20:1-6. The routine of a missionary’s life, as exemplified in that of Paul.

I. Bidding farewell to friends (Act_20:1).—Earthly ties and gracious bonds have often to be broken by those who would follow the cross.

II. Exhorting the people of God (Act_20:2).—Almost as hard a task as that of winning men to, is that of keeping men in the faith.

III. Evading the plots of enemies (Act_20:3).—They that will live godly, and much more they that will propagate the cause of Christ, must lay their account with persecution.

IV. Enjoying the society of fellow-Christians (Act_20:4).—Communion of kindred souls with each other forms one of the Christian’s sweetest solaces.

V. Unfurling the banner of the cross (Act_20:6).—This the favourite occupation of a true minister or missionary.

Act_20:4. Paul’s friends; or, the Sacred Circle of Seven.

I. Trophies of Paul’s gospel.

II. Companions on Paul’s Journey.

III. Helpers in Paul’s work.

IV. Sharers in Paul’s renown. Having found with him a place in the Inspired Record.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

B.—SECOND PART (OF THE THIRD JOURNEY); SUMMARY REPORT OF THE JOURNEY THROUGH MACEDONIA AND GREECE, AND THENCE BACK TO MILETUS

Act_20:1-16

1And [But] after the uproar was [had] ceased, Paul called unto him the disciples1 , and embraced them [saluted them on parting], and departed for to go into [went out of the city (ἐξῆλθε) in order to travel to] Macedonia. 2And when he had gone over [through] those parts [regions], and had given them much exhortation [exhorted them with many words], he came into Greece, 3And there abode three months. And when [And after he had abode there three months, and] the Jews laid wait for him, as [when] he was about to sail into Syria, he purposed [resolved] to return through Macedonia. 4And there accompanied him into [as far as, ἄχρι,] Asia Sopater [the son of Pyrrhus2 ], of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and [but] of Asia, Tychicus and Trophimus. 5These going before [went before and] tarried for us at Troas. 6And [But] we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days [by the fifth day]; where we abode seven days. 7And [But] upon the first day of the week, when the disciples [when we3] came together to break bread, Paul preached unto [discoursed with] them, ready [intending] to depart on the morrow [following day]; and continued his speech [prolonged the discourse, τὸν λόγον] until midnight. 8And [δὲ] there were many lights [lamps] in the upper chamber, where they [we4 ] were gathered together. 9And [But] there sat in a window a certain young man [a youth] named Eutychus, being fallen into a deep sleep: and as Paul was long preaching [long continued to speak], he sunk down with [was overcome by] sleep, and fell down from the third loft [story], and was taken [lifted] up dead. 10And [But] Paul went down, and fell on him, and embracing him said, Trouble not yourselves [Be not distressed]; for his life [soul, ψυχὴ] is in him. 11When he therefore was come up again [Then (δὲ καὶ) he went up], and had broken [broke the5] bread, and eaten [ate something], and talked a long while [talked much with them], even till break of day, so he [and thus (οὕτως) he] departed. 12And [But] they brought the young man [lad, παῖδα] alive, and were not a little comforted. 13And [But] we went before to ship [in advance to the (τὸ) vessel], and sailed unto Assos, there [thence] intending to take in [up] Paul; for so had he appointed, minding [intending] himself to go afoot [by land]. 14And [But] when he met with us at Assos, we took him in [up], and came to Mitylene. 15And we sailed thence, and came the next day over against [opposite to] Chios; and the next day we arrived at [approached] Samos, and tarried at Trogyllium6 ; and the next day [on the following day] we came to Miletus. 16For Paul had determined [resolved]7 to sail by [past] Ephesus, because he would not spend the time [in order that it might not be necessary for him to delay] in Asia; for he hasted, if it were possible for him, to be at [come to] Jerusalem [by] the day of Pentecost.

EXEGETICAL AND CRITICAL

Act_20:1. And after the uproar was ceased.—The departure of the apostle was not, (as Hug, Ewald and others suppose), occasioned or hastened by the tumult which had occurred, as if he fled because his life was still endangered. On the contrary, the first words of this chapter specify only the time, but not the motive, of his departure; they simply inform us that he waited until quiet was restored, and then commenced the journey which he had previously (Act_19:21-22) resolved to make. [“Notices of this journey may be found 2Co_2:12-13; 2Co_7:5-6.” (Alf.).—Tr.]

Act_20:2-3. And when he had gone over those parts.—Αὐτούς refers to the Christians in Macedonia, as the words μέρη ἐκεῖνα and Μακεδ. show. Ἑλλάς is not to be understood of Greece, exclusive of Achaia, and particularly of the Peloponnesus (Bengel); it here denotes the whole of Greece, to which Luke elsewhere applies the official name of Achaia, but which he now designates by the older and the popular name of Hellas. The participle ποιήσας is anacoluthic [comp. ἐπιγόντες, note 5 appended to text of Act_19:21-41.—Tr.]; the very construction of the sentence exhibits the haste with which Luke, on this occasion, passes over the labors of the apostle in Europe. The insidious attempt of the Jews on the life of Paul was doubtless made at Corinth, from which point he had intended to proceed by water to Syria; it induced him to proceed thither by land. This route conducted him through Macedonia, but occupied so much more time than the other, that he was ultimately compelled to proceed with very great haste (Act_20:16), if he desired to reach Jerusalem at the appointed time.

Act_20:4-5. And there accompanied him.—Luke now refers to the attendants of the apostle, of whom he names not less than seven, while he himself, according to Act_20:5 ff; Acts 13 ff., also belonged to the company. Three were natives of Macedonia, the other four, of Asia Minor. Sopater of Berea, who is otherwise unknown, is first named, as the apostle on his return passed through Berea, which lay further to the south, before he reached Thessalonica, to which city the two friends belonged, who are next mentioned. Of the latter, Secundus is not introduced elsewhere, whereas Aristarchus had already been in the company of the apostle at Ephesus, (Act_19:29), at a later period attended him during his voyage to Rome (Act_27:2), and also shared his imprisonment in that city (Col_4:10; Phm_1:24). As Gaius was of Derbe, he was a different person from the Macedonian Gaius mentioned in Act_19:29. The name of Timotheus occurs without any additional remark, as previous statements (Act_16:1, etc.), had already made him sufficiently known. Tychicus was also with Paul in Rome at a later period. (Col_4:7-8; Eph_6:21), and carried letters of the apostle to congregations in Asia Minor; comp. 2Ti_4:12; Tit_3:12. Trophimus, as we are specially informed in the next chapter (Act_21:29), was an Ephesian by birth. As a Gentile-Christian, he was the innocent cause of the tumult which occurred in Jerusalem, and of the arrest of the apostle. The words ἄχρι τ. Ἀσ. specify Asia proconsularis as the destination of the company, without, however, denying that any of the number, e. g., Aristarchus and Timotheus [Act_21:29; Act_27:2] remained with the apostle until he reached Jerusalem. All proceeded with the latter as far as Asia, but not further. The conjecture of Baumgarten that all the men accompanied Paul to Jerusalem, in order to be there presented not only to the believers, but also to all Israel as the seven representatives of the converted Gentile world, is not satisfactorily sustained by the considerations which have been advanced in its favor.

Act_20:6. a. And we sailed away.—After the seven attendants had departed from Philippi, they were followed by Paul and Luke; for the latter again refers to himself in the word ἡμᾶς, Act_20:5. The distinction between οὖτοι, Act_20:5, (which also includes Timotheus, Act_20:4) and ἡμεῖς, Act_20:6, forbids us to assume [with several recent German authors.—Tr.] that Timotheus was the writer of those passages in which the pronoun “we” occurs. Luke had remained at Philippi, during Paul’s second missionary journey, Act_16:14 [see Exeg. note on Act_16:35-40. b. ult.—Tr.]; he now rejoins the apostle in the same city, Act_20:6, on the return of the latter from his third missionary journey. At this point, accordingly, precise specifications of the time begin, as if a journal had been kept, in which the incidents of the journey were recorded.

b. After the days of unleavened bread, and of the Passover, Paul sailed with Luke from Philippi; the vessel did not, however, arrive at Troas, until the fifth day, whereas, according to Act_16:11-12, the voyage from Troas to Philippi, on that occasion, required scarcely three days.

Act_20:7-8. a. And upon the first day of the week.—Luke here relates, Act_20:7-12, an event which occurred in Troas—the restoration to life of a youth, whose death had been occasioned by a fall, at the time when Paul was conducting religious services on the eve of his departure, namely, upon the first day of the week. According to the Hebraistic usus loquendi, peculiar both to the Gospels and the Acts [see Winer: Gram. § 37. 1.—Tr.], and also to the epistles of Paul (1Co_16:2), μία is used for πρώτη. Now, the first day of the week was our Sunday; and we here observe the first trace of the observance of Sunday, which the history of the church exhibits. It cannot be denied, it is true, that this assembly of the Christians for the purpose of breaking bread, i.e., for partaking of the bread in connection with the holy religious services—the Lord’s Supper,—and for hearing the word of God, might have accidentally occurred on the first day of the week, since Paul’s departure was to take place on the following day (Meyer). But this interpretation, at the same time, fails to explain Luke’s motive for mentioning this day in such express terms. His language plainly indicates that this day was precisely one that was kept holy and one on which assemblies for religious services were customarily held. With this view the circumstance most happily agrees, that the first mention of the observance of Sunday is made in connection with a Gentile-Christian congregation, since, according to the nature of the case, this custom was introduced at an earlier period and with more ease in Gentile-Christian, than in Judæo-Christian congregations. [See Conyb. and H., Life, etc., of St. Paul. Ch. 20. Vol. II. 212.—Tr.]

b. When they [we] were gathered together.—[For ἦμεν, Act_20:8, instead of ἦσαν, see above, note 3, appended to the text, as well as for ἡμῶν, Act_20:7, instead of τ. μαθ—Tr.]. The historian indicates by ἡμῶν, that he himself was present at this assembly; he appends, immediately afterwards, the words διελέγετο αὑτοῖς, as the discourse of the apostle was essentially a farewell sermon (μέλλων ἐξιέναι), addressed to those from whom he was parting, and not to his travelling companions, among whom was the historian. This circumstance was overlooked by many persons, particularly by transcribers, who, consequently, supposed that they ought to write τῶν μαθητῶν, instead of ἡμων. The lamps were many in number, on account of the solemnity of the occasion (not torches (Luther), but hand-lamps.). [“Lights, literally, lamps, but in a wider sense than that which we attach to it, including torches, candles, lanterns, etc., and therefore, both in etymology and usage, corresponding very nearly to the word used in the English version.” (Alex.).—Tr.]

Act_20:9. There sat in a window a certain young man.—Eutychus was sitting on the window, i.e., on the ledge or bench of the opening, which, according to the ancient custom, was not furnished with glass, nor even, in this particular case, with a screen or with shutters; it was, literally, an open window. From this place, which was in the third story of the house, he fell down in his sleep. The construction with the four participles is the following: a young man sitting on the window, and falling into a deep sleep, while Paul long continued to speak, fell down, being overcome by sleep, etc. The article is prefixed when ὕπνος occurs the second time, as the latter had already been mentioned. Ἤρθη νεκρός simply means: he was dead when lifted up, i.e., not carried into the house, but found to be dead when the people attempted to raise him up. Neither this expression, nor the context in general, furnishes any reason for taking νεκρός in the sense of ὡς νεκρός (as de Wette, Olshausen and others do), as if the young man had been only apparently dead, or had fainted, etc.

Act_20:10-12. And Paul … fell on him, etc.—The procedure of the apostle, who laid himself on the dead body, resembled that of Elisha in the case of the deceased son of the Shunammite (2Ki_4:34), and that of Elijah in the case of the son of the widow of Zarephath [Sarepta, Luk_4:26] (1Ki_17:21); it was his object to reanimate the lifeless body through the medium of bodily contact and vital warmth. After this act had been performed, Paul said to those who surrounded him, that they should not be disquieted nor distressed (θορυβεῖσθαι, in the middle voice, consternor, not merely: to cry aloud, as Luther and de Wette interpret the word, as this sense seems less suited to the context, than the other.). [“Do not lament, which, according to the Oriental habit and the import of the word, they were doing with loud and passionate outcry; comp. Mat_9:23; Mar_5:39.” (Hackett).—Tr.]. “His soul is in him,” said Paul, not: “is again in him,” but as little: “is yet in him.” Paul could not say the latter, for the young man had been actually killed by the fall, and the former he would not say, as he did not desire to make an ostentatious display of himself and his miraculous power. Still, the whole statement is of such a nature as to show conclusively that the restoration of the deceased was effected by the miraculous operation of the apostle. Indeed, the words ἤγαγον—ζῶντα, Act_20:12, as contradistinguished from ἤρθη νεκρός, Act_20:9, plainly exhibit the meaning which Luke intended to convey. The statement that, after this incident, Paul broke the bread and ate (that is, performed the act which he had originally in view, according to Act_20:11 compared with Act_20:7), that he resumed his discourse, and that he continued even till break of day, implies that the design and the continuance of the meeting had not been seriously affected by an occurrence, the consequences of which might have been very painful. Κλᾷν ἄρτον, Act_20:11, cannot be otherwise understood than as in Act_20:7, although Grotius and Kuinoel allege that the expression refers in Act_20:7 to a religious meal, but in Act_20:11 merely to an early meal, of which the traveller partook when he departed.—Οὕτως before ἐξῆλθεν, implies that Paul commenced his journey without having found any repose during that whole night.

Act_20:13-15. And sailed unto Assos.—Luke furnishes in these verses a detailed account of the journey from Troas to Miletus. The companions of Paul at first sailed without him, and proceeded along the coast from Troas to Assos in Mysia, opposite to the northern angle of Lesbos, while Paul went by land to the same point, the distance being nine [German] miles [twenty English miles, or, according to Sir C. Fellows, thirty miles (Conyb. and H. Vol. II. 213, 214).—Tr.]. Luke does not explain the motive of Paul for making this arrangement (ἧν διατεταγμένος, middle voice), and the various conjectures of commentators are alike unsupported by known facts, e. g., a regard for his health (Calvin); caution, in view of hostile movements on the part of the Jews (Michaelis); official labors in the intermediate region (Meyer); the desire to be alone (Baumgarten; Ewald).—From Assos, where the apostle embarked, the company proceeded in a southerly direction, so near to the coast, that they sailed between the islands of Lesbos (on the east side of which Mitylene was beautifully situated), Chios, Samos, and the western coast of Asia Minor.—Παραβάλλειν here may mean to touch at, rather than to pass over to, which the word undoubtedly also means.—They sailed, however, from Samos to the opposite coast of Ionia, and landed at the promontory and city of Trogyllium, at the foot of mount Mycale; the distance from Samos was forty stadia. They had already passed Ephesus before they touched at Samos. Luke informs us in Act_20:16, of Paul’s motive for not landing at Ephesus. He apprehended, that if he visited the city, he would be unavoidably detained there; on the other hand, the time admitted of no delay, if he wished to reach Jerusalem at or before the festival of Pentecost. Hence he did not land until he reached Miletus, which was situated about nine [German] miles to the south [about 30 miles (“fifty,” Alf.) distant from Ephesus.—Tr.]; here he arrived on Saturday. [See Conyb. and H. Life, etc., of St. Paul, II. 220.—Tr.].

DOCTRINAL AND ETHICAL

1. The observance of Sunday is, according to scriptural history and doctrine, not legal, but evangelical, in its character. It is here mentioned in a very unpretending manner; it might even seem to be accidental that the religious services of the assembly at Troas occurred precisely on a Sunday. The apostolical sanctification of the Sunday was a custom, not a precept, and corresponded to the Spirit of Jesus, as well as to the character of the apostle Paul. The Augsburg Confession accordingly testifies that Sunday is an ordinance which shall be observed for the sake of peace and love, but that it is not absolutely necessary to salvation [Augs. Conf. art. XVIII.].

2. In the procedure of the Christians at Troas, religious services are combined in an intimate and holy manner with the requisitions of Christian social life. The apostle Paul takes leave of those brethren; but his farewell discourse is, at the same time, founded on the word of God, and, conversely, his instructions concerning divine things also assume the form of an easy and social conversation (ὁμιλεῖν, διαλέγεσθαι). All had assembled for the purpose of breaking the bread; it was, on the one hand, a holy and sacramental Supper of the Lord, but also, on the other, a meal of brotherly fellowship. The Spirit, of Christ sanctifies the natural elements, and imparts to the bond which unites man to man, all its real strength, its lofty meaning, and its genuine and affectionate character. And the grace of God in Christ, the God-Man, is communicated to believers in visible signs and corporeal pledges. Thus the Human and the Divine, the Corporeal and the Spiritual, nature and grace, join hand to hand in Christianity.

3. The restoration of the young man to life was effected by means of the contact and embrace of the apostle. Paul placed his vital warmth in direct communication with the corpse which had scarcely become cold. The power to impart life to the dead, unquestionably did not depend on that personal contact; such an act can be performed solely by the almighty power of God. But when that power is exercised through the medium of a man filled with faith and the Spirit, it operates through corporeal and natural means. Such was usually the case with the miracles which Jesus wrought, or when the sick were healed by the imposition of hands, and here, too, when an individual was restored to life, whose death had been occasioned by a fall. But the unostentatious manner in which the apostle speaks of the act, is an evidence that, in a higher order of things, even the Supernatural becomes natural, and hence does not claim a striking or unusual character.

HOMILETICAL AND PRACTICAL

Act_20:1. And after the uproar was ceased, Paul … embraced them.—Paul does not flee like a hireling who seeth the wolf coming [Joh_10:12], but takes leave after the battle is fought and peace is restored. (Rieger).—Even though the servants of God depart, they leave a blessing behind them—not only the blessing of the seed which they scattered, but also the blessing of their prayers, the blessing of their tears which God has seen, and the blessing of the promises which the Saviour has given them. It is truly a rich blessing which the servants of God bequeath. (Ap. Past.).

Act_20:2. And when he had gone over, etc.—As a prudent householder is not only diligent in seeking large gains, but also careful in securing them, so, too, should the pastor not only seek to gain souls for Christ, but also diligently labor to retain them in His service. (Starke).—Paul always exhibits the same characteristic features. In prisons, in tumults, among the disciples, in the world, in journeys—in short, under all circumstances, he remained a servant of God, and never forgot, even when he walked in paths that were painful, to exhort, to comfort and to strengthen believers, wherever they could be found. How his example puts all those to shame, who lay aside their ecclesiastical character with the official robe, leaving it behind them at the church door, and who are least of all disposed to consecrate their journeys to the service of Jesus! (Ap. Past.).

Act_20:3. And when the Jews laid wait for him … he purposed to return, etc.—Paul well knew that he could not much longer escape the snares of his enemies; still, he did not wish to avoid them until the hour of the Lord had come, Joh_7:30. (Williger).—He who said: “Fear not them which kill the body,” [Mat_10:28], also said: “Beware of men” [Mat_10:17]. (Rieger).

Act_20:4. And there accompanied him, etc.—From what different points of view men behold the Christian! Some of them seek after his life; others, who love him, are willing to sacrifice their lives for him. (Rieger).—Our faithful God beheld, as it seems, with special favor the fellowship of these believers with the sufferings of Paul, for He has caused the names of all those who accompanied the apostle in his exile, to be carefully recorded. He thus declares that the trial of their faith and love deserves to be perpetually remembered. (Ap. Past.).—Six or seven devout persons, who are united together, are an army which Satan dreads, especially if a Paul is their leader. O Lord! Send thou such missionaries to the heathen! (Quesnel).

Act_20:6. After the days of unleavened bread.—Paul paused in his labors during the holy Easter-week. Journeys, which admit of delay, should not be performed on festivals. (Lindheim).

Act_20:7. And upon the first day of the week … came together to break bread, Paul preached unto them.—There is a happy correspondence between the bread of the divine word and the Lord’s Supper. The former is intended to prepare men for the latter—the latter creates an increased hunger for the former. (Starke).—And continued his speech until midnight.—The remark made in Act_20:2, that Paul gave “much exhortation,” and the fact that he here prolonged his discourse till midnight, beautifully illustrate the fulness of grace and the ardor of spirit which distinguished him, even at the period when the end of his life was near at hand. Still, the example of Paul affords no excuse for sermons which are of immoderate length. Not every preacher is a Paul, whose word overflows with the Spirit, and whose heart overflows with grace. Neither is every sermon a farewell sermon, as in the present case, when Paul intended to depart on the next day. (Ap. Past.).

Act_20:8. And there were many lights in the upper chamber.—The Gospel has consecrated all the hours of the day, and also those of the night, to its service. The evening hours, which devout assemblies of believers sanctify, are precisely those which exercise the greatest influence on the soul, as they so strikingly exhibit the Lord’s victory over all the powers of darkness. It is, at the same time, true, that the Adversary has already attempted, and not always without success, to introduce insidiously his own darkness into the evening assemblies of the children of light. (Williger).—The circumstance that there were many lights in the upper chamber, shows that believers were, at that time, very careful to avoid giving offence. (Rieger).

Act_20:9. And there sat in a window a certain young man.—If this sleep at midnight exposed the young man to such danger, how can those be excused who sleep during the sermon in the day-time? And if bodily sleep exposes to danger, what is the situation of him whose soul is asleep in spiritual security? (Starke).—And how can those be excused, who never sleep in church, because they never enter it, but who, yielding to the deep sleep of security, do not indeed fall down from the third loft, but fall from God and heaven, into the abyss of sin and hell, and are entirely dead? (Gossner).—An accident which occurs during the performance of a lawful and holy act, is no evidence of divine displeasure. (Starke).

Act_20:10. And Paul went down, and fell on him.—The act of extending the body over a corpse was performed, it is true, by Elijah and Elisha, but never by our blessed Saviour, and least of all by Peter, when he restored Tabitha to life [Act_9:36 ff.]. There is a certain propriety which should characterize every act (Rieger).—Trouble not yourselves.—Loud demonstrations should always be avoided, when tokens of the presence of God are observed; this principle specially applies to cases in which a death occurs. We should, at such times, direct the attention of those who are present to the invisible world and to the ministry of the angels, as far as the Scriptures enable us to form conjectures on such subjects. (Rieger).

Act_20:11. When he was … come up again, and had broken bread.—No other interruption occurred—a beautiful illustration of the calm and thoughtful spirit which pervaded the assembly. (Williger).

Act_20:12. They brought the young man alive, and were not a little comforted.—God can speak to us through the dead, as well as through those who live. (Starke).—The apostle restored him to the disciples alive, as a precious farewell gift. (Besser).

Act_20:13. Minding himself to go afoot.—Without doubt Paul journeyed by land, and withdrew from the society of his beloved brethren, for the purpose of seeking a close and perfect communion with God. This witness, who was rapidly approaching the scene of his sufferings, probably felt the necessity more deeply than ever, of approaching the very presence of God by prayer, and of consecrating himself as a willing sacrifice to the holy and righteous will of God. Like Jesus, who withdrew even from his chosen disciples in Gethsemane, we separate, at such times, from all our brethren, in order to be alone with God. (Ap. Past.).

Act_20:16. For he hasted, etc.—A teacher must have the same mind which was in his Lord and Master. Even as He voluntarily went forward and encountered sufferings and death, so Paul here hastens to be at Jerusalem on the day of Pentecost, although he knew that bonds and afflictions awaited him there, Act_20:23. (Starke).

ON THE WHOLE SECTION, Act_20:1-16.

Act_20:1.—The Lord bless you! We pray, I. That God may watch over your bodies and souls; II. That he may grant you grace, by the remission of sins, and adoption as his children; III. That he may give you peace—in the church and the state, in every family and every heart. (Lisco).

Act_20:1-6. When they persecute you in one city, flee ye into another [Mat_10:28]: I. Paul’s manner of following this counsel; II. The lessons which we thence learn, (id.).—Trials and persecutions, viewed as blessings to the servants of God: I. They are more perfectly fitted by these for performing their work; II. They are more closely united to one another in love. (id.).

Act_20:7-17. The communion of saints in love: I. Manifested, by the feast of love and by the word which is willingly preached, and willingly heard; II. Tried by an alarming event, which, by the help of God, terminated in holy joy; III. Abounding in fruits—in united action, and patient endurance of common sufferings. (From Lisco).—Preaching, and the Lord’s Supper (Act_20:7): I. Their nature; II. The relation in which they stand to each other; III. The blessings which they diffuse. (From Lisco).—Paul’s last missionary labors, or, “I must work while it is day, before the night cometh, wherein no man can work.” [Joh_9:4]. The evening of the apostle’s day is approaching; the end of his pilgrimage is at hand. But he unweariedly continues his labors: I. Blessing the brethren in love, Act_20:1; II. Enduring persecution in humility, Act_20:3; III. Preaching the Gospel in power, Act_20:7; IV. Working miracles in faith, Act_20:9-12; V. Pressing toward the mark [Php_3:14] in steadfast obedience.—The memorable evening service at Troas: I. An admonitory example of Christian zeal for the word of God; neither is the apostle weary of preaching, nor the congregation of listening, even until midnight, Act_20:7. II. A warning example of human weakness and sloth; the sleep and fall of Eutychus, Act_20:9. “Watch and pray, etc.” [Mat_26:41]. III. A consolatory example of divine grace and faithfulness; the restoration of the young man, and the comfort of the disciples, Act_20:10-12. “He that is our God, etc.” [Psa_68:20].—Trouble not yourselves!—an affectionate admonition, addressed to every house of mourning, (Act_20:10): I. Profane not the silent chamber of death, (a) by wild complaints against God; (b) by utter despair; (c) by an ostentatious funeral; (d) by unbrotherly contentions respecting the inheritance. II. Humbly submit to the Lord; (a) yield to his will with a patient spirit; (b) gratefully accept the consolations of his word; (c) confide with childlike faith in his gracious presence; (d) perform the offices of love with tenderness.—Paul alone, on the road to Assos, or, The value of the hours of solitude which a diligent servant of God finds; Act_20:13-14. They are devoted, I. To self-examination; II. To holy communion with the Lord;. III. To happy repose, amid the tumult of the world; IV. To careful preparation for new conflicts.—[Act_20:9; Pro_27:1. On sudden deaths: I. The causes: (a) immediate, b) remote; II. Divine purpose in permitting them: (a) partially hidden; (b) partially revealed; III. Effect which they produce: (a) often a deep and permanent impression; (b) often speedily forgotten; IV. Lessons which they teach: (a) respecting man’s true condition on earth; (b) respecting his duties to his own soul.—Tr.]

Footnotes:

[1]Act_20:1. Lachmann inserts the words καὶ παρακαλέσας after ἀσπασἀμενος, in accordance with some manuscripts [viz., A. B. D. E.]; this reading, [omitted in text. rec. and by G. H.], like some others which are connected with it, seems to be spurious, and is cancelled by Tischendorf. [Alford, like Lach., inserts the two words with a comma after them. They are found also in Cod. Sin. Meyer supposes that they were a marginal gloss on ἀσπασ. borrowed from Act_20:2, since no plausible reason can be assigned for the omission, if they are genuine; de Wette concurs with him.—Tr.]

[2]Act_20:4. IIύῤῥου, after Σωπ. is omitted in text. rec., but is sustained by four uncial manuscripts [A. B. D. E., and also by Cod. Sin.], by thirty minuscules, and by several ancient versions; it is omitted only in the two latest uncial manuscripts [G. H., also Syr. The printed text of the Vulg. omits the name, but Pyri occurs in Cod. Amiatinus; the Sixtine edition exhibited Sosipater.—Tr.]. The name was perhaps dropped on account of the similarity of sound, as it resembles Bεροιαῖος [IIυρ-, Bερ] which immediately follows. Lach. and Tisch. [also Alf. and later editors generally] have with great propriety, inserted this name.

[3]Act_20:7. The text. rec., which is followed by Griesbach and Scholz, exhibits τῶν μαθητῶν [after συνηγμένων, instead of ἡμῶν], in accordance with G. H.; but this reading is undoubtedly a later alteration [by copyists], in order to suit αὐτοῖς. [See below, Exeg. note on Act_20:7-8. b.—Tr.]. The manuscripts A. B. D. E. [also Cod. Sin.], twenty minuscules, and most of the versions [Vulg.], read ἡμῶν.—Further, in Act_20:8, only a few minuscules exhibit ῆ̓σαν [with text. rec., before (συνηγ, instead of which all the uncial manuscripts [A. B. D. E. G. H. also Cod. Sin., many minuscules, Vulg. etc.] sustain ἦμεν [Recent editors generally, depart here from the text. rec.—τοῦ before κλάσι. (Act_20:7), of text. rec. from D., is omitted by recent editors in accordance with A. B. E. G. H. Cod. Sin.—Tr.]

[4]Act_20:8. [See the foregoing note for ̓̔͂ημεν.—Tr.]

[5]Act_20:11. τὸν before ἅρτον [omitted in text. rec.], is found in A. B. C. D (original), but is omitted in D (corrected). E. G. H. It was inconsiderately dropped [by copyists] to suit ἅρτον [without the article] in Act_20:7. [Inserted by Lach., Tisch., Born., and Alf.—τὸν is found in Cod. Sin. (original), but Tisch. remarks concerning a later hand: “C improbavit.”—Tr.]

[6]Act_20:15. Lachmann cancels the words καὶ μείναντες ἐν Tρωγ. [and inserts δὲ before ἐχομ., all in accordance with A. B. C. E. and Cod. Sin., some minuscules, and Vulg.]. He then continues: τῆ δἐ ἐχ. But those words are found in D. G. H., and most of the minuscules, several versions, and fathers. They were probably omitted [by copyists] only because the context was not understood, which seemed [at first sight (Alf.)] to imply that Trogyllium was in Samos, whereas it was well known that this town was situated elsewhere [namely, on the Ionian coast. Meyer regards the clause as genuine, since nothing could have suggested the insertion of it at a later period.—Tr.]

[7]Act_20:16. The text. rec. [followed by Scholz] has ἕκρινε; but this reading is found only in the two latest uncial manuscripts [G. H.], and some fathers. Kεκρίκει, however, is far more strongly attested [viz., by A. B. C (orig.). D. E. Cod. Sin. Vulg.], was recommended by Griesbach, and has been adopted by Lach. and Tisch., [also by Born. and Alf. As an ecclesiastical portion or reading lesson began at Act_20:16, the pluperfect was altered into the independent historic aorist. (Meyer; de Wette; Alf.).—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

CHAPTER 20

1. Paul in Macedonia (Act 20:1-2).

2. His abode in Greece, the visit to Troas and what transpired there (Act 20:3-12).

3. The journey from Troas to Miletus (Act 20:13-16).

4. The farewell to the Ephesian Elders (Act 20:17-38).

The record before us is very brief. Some have thought the reason is the fact that the Apostle had turned aside from His given ministry, and therefore the Holy Spirit had nothing to report. We believe that this is correct. The object of the Spirit of God is now to lead us rapidly forward to the last visit of the Apostle to Jerusalem, therefore much is passed over in the untiring service and labors of the great Man of God. After the uproar was over in Ephesus Paul embraced the disciples and departed to go into Macedonia. It is the first farewell scene on this memorable journey. He must have visited Philippi, Thessalonica, Beroea and perhaps other cities. Besides giving them much exhortation. he received their fellowship for the poor saints in Jerusalem.

Then there is the record of the blessed scene on the first day of the week in Troas. They remembered the Lord in the breaking of bread (1Co 11:23-26).

The company then took ship to sail to Assos, but Paul made the journey of over twenty miles on foot. He wanted to be alone like Elijah as well as others. What thoughts must have passed through his mind! What burdens must have been upon his heart! what anxieties in connection with that coming visit to Jerusalem!

From Miletus Paul sent to Ephesus and called the elders of the church. The remaining part of this chapter contains his great farewell address to the Ephesian elders and through them to the church located there. Two great speeches by the Apostle have so far been reported in this book. The first was addressed to the Jews in Antioch of Pisidia (Act 13:16-41). The second was addressed to the Gentiles in Athens (chapter 17). The address here in our chapter is to the church. It is of very great and unusual interest and importance. He speaks of himself, his own integrity and recalls to them his ministry. He declares his own coming sufferings and his determination not to count his life dear, but to finish his course with joy. He warns the church concerning the future apostasy and the appearance in their midst of false teachers.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Chapter 16

ST. PAUL AND THE CHRISTIAN MINISTRY.

Act_20:1; Act_20:7; Act_20:17-19; Act_20:28

THE period of St. Pauls career at which we have now arrived was full of life, vigour, activity. He was in the very height of his powers, was surrounded with responsibilities, was pressed with cares and anxieties; and yet the character of the sacred narrative is very peculiar. From the passover of the year 57, soon after which the Apostle had to leave Ephesus, till the passover of the next year, we learn but very little of St. Pauls work from the narrative of St. Luke. The five verses with which the twentieth chapter begins tell us all that St. Luke apparently knew about the Apostles actions during that time. He gives us the story of a mere outsider, who knew next to nothing of the work St. Paul was doing. The Apostle left Ephesus and went into Macedonia, whence he departed into Greece. Three months were occupied in teaching at Corinth, and then, intending to sail from Cenchreae to Ephesus, he suddenly changed his mind upon the discovery of a Jewish plot, altered his route, disappointed his foes, and paid a second visit to Macedonia. In this narrative, which is all St. Luke gives, we have the account, brief and concise, of one who was acquainted merely with the bare outlines of the Apostles work, and knew nothing of his inner life and trials. St. Luke, in fact, was so much taken up with his own duties at Philippi, where he had been labouring for the previous five years, that he had no time to think of what was going on elsewhere. At any rate his friend and pupil Theophilus had simply asked him for a narrative so far as he knew it of the progress of the gospel. He had no idea that he was writing anything more than a story for the private use of Theophilus, and he therefore put down what he knew and had experienced, without troubling himself concerning other matters. I have read criticisms of the Acts-proceeding principally, I must confess, from German sources-which seem to proceed on the supposition that St. Luke was consciously writing an ecclesiastical history of the whole early Church which he knew and felt was destined to serve for ages. But this was evidently not the case. St. Luke was consciously writing a story merely for a friends study, and dreamt not of the wider fame and use destined for his. book. This accounts in a simple and natural way, not only for what St. Luke inserts, but also for what he leaves out, and he manifestly left out a great deal. We may take this passage at which we have now arrived as an illustration of his methods of writing sacred history. This period of ten months, from the time St. Paul left Ephesus till he returned to Philippi at the following Easter season, was filled with most important labours which have borne fruit unto all ages of the Church, yet St. Luke dismisses them in a few words. Just let us realise what happened in these eventful months. St. Paul wrote First Corinthians in April A.D. 57. In May he passed to Troas, where, as we learn from Second Corinthians, he laboured for a short time with much success. He then passed into Macedonia, urged on by his restless anxiety concerning the Corinthian Church. In Macedonia. he laboured during the following five or six months. How intense and absorbing must have been his work during that time! It was then that he preached the gospel with signs and wonders round about even unto Illyricum, as he notes in Rom_16:19, an epistle written this very year from Corinth. The last time that he had been in Macedonia he was a hunted fugitive fleeing from place to place. Now he seems to have lived in comparative peace, so far at least as the Jewish synagogues were concerned. He penetrated, therefore, into the mountainous districts west of Beroea, bearing the gospel tidings into cities and villages which had as yet heard nothing of them. But preaching was not his only work in Macedonia. He had written his first Epistle to Corinth from Ephesus a few months before. In Macedonia he received from Titus, his messenger, an account of the manner in which that epistle had been received, and so from Macedonia he despatched his second Corinthian Epistle, which must be carefully studied if we desire to get an adequate idea of the labours and anxieties amid which the Apostle was then immersed. {see 2Co_2:13, and 2Co_7:5-6} And then he passed into Greece, where he spent three months at Corinth, settling the affairs of that very celebrated but very disorderly Christian community. The three months spent there must have been a period of overwhelming business. Let us recount the subjects which must have taken up every moment of St. Pauls time. First there were the affairs of the Corinthian Church itself. He had to reprove, comfort, direct, set in order. The whole moral, spiritual, social, intellectual conceptions of Corinth had gone wrong. There was not a question, from the most elementary topic of morals and the social considerations connected with female dress and activities, to the most solemn points of doctrine and worship, the Resurrection and the Holy Communion, concerning which difficulties, disorders, and dissensions had not been raised. All these had to be investigated and decided by the Apostle. Then, again, the Jewish controversy, anti the oppositions to himself personally which the Judaising party had excited, demanded his careful attention. This controversy was a troublesome one in Corinth just then, but it was a still more troublesome one in Galatia, and was fast raising its head in Rome. The affairs of both these great and important churches, the one in the East, the other in the West, were pressing upon St. Paul at this very time. While he was immersed in all the local troubles of Corinth, he had to find time at Corinth to write the Epistle to the Galatians and the Epistle to the Romans. How hard it must have been for the Apostle to concentrate his attention on the affairs of Corinth when his heart and brain were torn with anxieties about the schisms, divisions, and false doctrines which were flourishing among his Galatian converts, or threatening to invade the Church at Rome, where as yet he had not been able to set forth his own conception of gospel truth, and thus fortify the disciples against the attacks of those subtle foes of Christ who were doing their best to turn the Catholic Church into a mere narrow Jewish sect, devoid of all spiritual power and life.

But this was not all, or nearly all. St. Paul was at the same time engaged in organising a great collection throughout all the churches where he had ministered on behalf of the poor Christians at Jerusalem, and he was compelled to walk most warily and carefully in this matter. Every step he took was watched by foes ready to interpret it unfavourably; every appointment he made, every arrangement, no matter how wise or prudent, was the subject of keenest scrutiny and criticism. With all these various matters accumulating upon him it is no wonder that St. Paul should have written of himself at this very period in words which vividly describe his distractions: "Beside those things that are without, there is that which presseth upon me daily, the care of all the churches." And yet St. Paul gives us a glimpse of the greatness of his soul as we read the epistles which were the outcome of this period of intense but fruitful labour. He carried a mighty load, but yet he carried it lightly. His present anxieties were numerous, but they did not shut out all thoughts upon other topics. The busiest man then was just the same as the busiest man still. He was the man who had the most time and leisure to bestow thought upon the future. The anxieties and worries of the present were numerous and exacting, but St. Paul did not allow his mind to be so swallowed up in them as to shut out all care about other questions equally important. While he was engaged in the manifold cares which present controversies brought, he was all the while meditating a mission to Rome, and contemplating a journey still farther to Spain and Gaul and the bounds of the Western ocean. And then, finally, there was the care of St. Pauls own soul, the sustenance and development of his spirit by prayer and meditation and worship and reading, which he never neglected under any circumstances. All these things combined must have rendered this period of close upon twelve months one of the Apostles busiest and in-tensest times, and yet St. Luke disposes of it in a few brief verses of this twentieth chapter.

After St. Pauls stay at Corinth, he determined to proceed to Jerusalem according to his predetermined plan, bringing with him the proceeds of the collection which he had made. He wished to go by sea, as he had done some three years before, sailing from Cenchreae direct to Syria. The Jews of Corinth, however, were as hostile as ever, and so they hatched a plot to murder him before his embarkation. St. Paul, however, having learned their designs, suddenly changed his route, and took his journey by land through Macedonia, visiting once more his former converts and tarrying to keep the passover at Philippi with the little company of Christian Jews who there resided. This circumstance throws light upon verses 4 and 5 of this twentieth chapter, which run thus: "There accompanied him as far as Asia Sopater of Beroea, the son of Pyrrhus; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophimus. But these had gone before, and were waiting for us at Troas." St. Paul came to Philippi, found St. Luke there, celebrated the passover, and then sailed away with St. Luke to join the company who had gone before. And they had gone before for a very good reason. They were all, except Timothy, Gentile Christians, persons therefore who, unlike St. Paul, had nothing to do with the national rites and customs of born Jews, and who might be much more profitably exercised in working among the Gentile converts at Troas, free from any danger of either giving or taking offence in connection with the passover, a lively instance of which danger Trophimus, one of their number, subsequently afforded in Jerusalem, when his presence alone in St. Pauls company caused the spread of a rumour which raised the riot so fatal to St. Pauls liberty: "For they had seen with him in the city. Trophimus the Ephesian, whom they supposed that Paul had brought into the temple." {Act_21:29} This incident, together with St. Pauls conduct at Jerusalem, as told in the twenty-sixth verse of the twenty-first chapter, illustrates vividly St. Pauls view of the Jewish law and Jewish rites and ceremonies. They were for Jews national ceremonies. They had a meaning for them. They commemorated certain national deliverances, and as such might be lawfully used. St. Paul himself could eat the passover and cherish the feelings of a Jew, heartily thankful to God for the deliverance from Egypt wrought out through Moses centuries ago for his ancestors, and his mind could then go on and rejoice over a greater deliverance still wrought out at this same paschal season by a greater than Moses. St. Paul openly proclaimed the, lawfulness of the Jewish rites for Jews, but opposed their imposition upon the Gentiles. He regarded them as tolerabiles ineptiae, and therefore observed them to please his weaker brethren; but sent his Gentile converts on before, lest perhaps the sight of his own example might weaken their faith and lead them to a compliance with that Judaising party who were ever ready to avail themselves of any opportunity to weaken St. Pauls teaching and authority. St. Paul always strove to unite wisdom and prudence with faithfulness to principle lest by any means his labour should be in vain.

St. Luke now joined St. Paul at Philippi, and henceforth gives his own account of what happened on this eventful journey. From Philippi they crossed to Troas. It was the spring-time, and the weather was more boisterous than later in the year, and so the voyage took five days to accomplish, while two days had sufficed on a previous occasion. They came to Troas, and there remained for a week, owing doubtless to the exigencies of the ship and its cargo. On the first day of the week St. Paul assembled the Church for worship. The meeting was held on what we should call Saturday evening; but we must remember that the Jewish first day began from sundown on Saturday or the Sabbath. This is the first notice in the Acts of the observance of the Lords Day as the time of special Christian worship. We have, however, earlier notices of the-first day in connection with Christian observances. The apostles, for instance, met together on the first day, as we are told in Joh_20:19, and again eight days after, as the twenty-sixth verse of the same chapter tells. St. Pauls first Epistle to Corinth was written twelve months earlier than this visit to Troas, and it expressly mentions {1Co_16:2} the first day of the week as the time ordered by St. Paul for the setting apart of the Galatian contribution to the collection for the poor saints at Jerusalem; and so here again at Troas we see that the Asiastic Christians observed the same solemn time for worship and the celebration of the Eucharist. Such glimpses-chance notices, we might call them, were there not a higher Providence watching over the unconscious writer-show us how little we can conclude from mere silence about the ritual, worship, and government of the Apostolic Church, and illustrate the vast importance of studying carefully the extant records of the Christian Church in the second century if we wish to gain fresh light upon the history and customs of the apostolic age. If three or four brief texts were blotted out of the New Testament, it would be quite possible to argue from Silence merely that the apostles and their immediate followers did not observe the Lords Day in any way whatsoever, and that the custom of stated worship and solemn eucharistic celebrations on that day were a corruption introduced in post-apostolic times. The best interpreters of the New Testament are, as John Wesley long ago well pointed out in his preface to his celebrated but now almost unknown Christian Library, the apostolic fathers and the writers of the age next following the apostles. We may take it for a certain rule of interpretation that, whenever we find a widely established practice or custom mentioned in the writings of a Christian author of the second century, it originated in apostolic times. It was only natural that this should have been the case. We are all inclined to venerate the past, and to cry it up as the golden age. Now this tendency must have been intensified tenfold in the case of the Christians of the second century. The first century was the time of our Lord and the age of the apostles. Sacred memories clustered thick round it, and every ceremony and rite which came from that time must have been profoundly reverenced, while every new ceremony or custom must have been rudely challenged, and its author keenly scrutinised as one who presumptuously thought he could improve upon the wisdom of men respired by the Holy Ghost and miraculously gifted by God. It is for this reason we regard the second-century doctors and apologists as the best commentary upon the sacred writers, because in them we see the Church of the apostolic age living, acting, displaying itself amid the circumstances and scenes of actual life.

Just let us take as an illustration the case of this observance of the first day of the week. The Acts of the Apostles tells us but very little about it, simply because there is but little occasion to mention what must have seemed to St. Luke one of the commonest and best-known facts. But Justin Martyr some eighty years later was describing Christianity for the Roman Emperor. He was defending it against the outrageous and immoral charges brought against it, and depicting the purity, the innocency, and simplicity of its sacred rites. Among other subjects dealt with, he touches upon the time when Christians offered up formal and stated worship. It was absolutely necessary therefore for him to treat of the subject of the Lords Day. In the sixty-seventh chapter of Justins First "Apology," we find him describing the Christian weekly festival in words which throw back an interesting light upon the language of St. Luke touching the Lords Day which St. Paul passed at Troas. Justin writes thus on this topic: "Upon the day called Sunday all who live in cities or in the country gather together unto one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And those who are well to do and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows, and those who through sickness or any other cause are in want, and those who are in bonds, and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead." This passage gives us a full account of Christian customs in the first half of the second century, when thousands must have been still alive who remembered the times of the apostles, enabling us to realise what must have been the character of the assembly and of the worship in which St. Paul played a leading part at Troas.

There was, however, a difference between the celebration at Troas and the celebrations of which Justin Martyr speaks, though we learn not of this difference from Justin himself, but from Plinys letter to Trajan, concerning which we have often spoken. St. Paul met the Christians of Troas in the evening, and celebrated the Holy Communion with them about midnight. It was the first day of the week according to Jewish computation, though it was what we should call Saturday evening. The ship in which the apostolic company was travelling was about to sail on the morrow, and so St. Paul gladly joined the local church in its weekly breaking of bread. It was exactly the same here at Troas as reported by St. Luke, as it was at Corinth, where the evening celebrations were turned into occasions of gluttony and ostentation, as St. Paul tells us in the eleventh of First Corinthians. The Christians evidently met at this time in the evening to celebrate the Lords Supper. It has been often thought that St. Paul, having referred just twelve months before in the First Corinthian Epistle to the gross abuses connected with the evening celebrations at Corinth, and having promised to set the abuses of Corinth in order when he visited that church, did actually change the time of the celebration of Holy Communion from the evening to the morning, when he spent the three months there of which this chapter speaks. Perhaps he did make the change, but we have no information on the point; and if he did make the change for Corinth, it is evident that he did not intend to impose it as a rule upon the whole Christian Church, when a few weeks after leaving Corinth he celebrated the Lords Supper at Troas in the evening. By the second century, however, the change had been made. Justin Martyr indeed does not give a hint as to the time when Holy Communion was administered in the passages to which we have referred. He tells us that none but baptised persons were-admitted to partake of it, but gives us no minor details. Pliny, however, writing of the state of affairs in Bithynia, -and it bordered upon the province where Troas was situated, -tells us from the confession extracted out of apostate Christians that "the whole of their fault lay in this, that they were wont to meet together on a stated day, before it was light, and sing among themselves alternately a hymn to Christ as God, and to bind themselves by a sacrament (or oath) not to the commission of any wickedness, but not to be guilty of theft or robbery or adultery." After this early service they then separated, and assembled again in the evening to partake of a common meal. The Agape or Love-Feast was united with the Holy Communion in St. Pauls day. Experience, however, showed that Such a union must lead to grave abuses, and so in that final consolidation which the Church received during the last quarter of the first century, when the Lords Second Coming was seen to be not so immediate as some at first expected, the two institutions were divided; the Holy Communion being appointed as the early morning service of the Lords Day, while the Agape was left in its original position as an evening meal. And so have matters continued ever since. The Agape indeed has almost died out. A trace of it perhaps remains in the blessed bread distributed in Roman Catholic Churches on the Continent; while again the love feasts instituted by John Wesley and continued among his followers were an avowed imitation of this primitive institution. The Agape continued indeed in vigorous existence for centuries, but it was almost always found associated with grave abuses. It might have been innocent and useful so long as Christian love continued to burn with the fervour of apostolic days, though even then, as Corinth showed, there were lurking dangers in it; but when we reach the fourth and fifth centuries we find council after council denouncing the evils of the Agape, and restricting its celebration with such effect that during the Middle Ages it ceased to exist as a distinctive Christian ordinance. The change of the Holy Communion to the earlier portion of the day took almost Universal effect, and that from the earliest times. Tertullian ("De Corona," 3.) testifies that in his time the Eucharist was received before daybreak, though Christ had instituted it at a mealtime. Cyprian witnesses to the same usage in his sixty-third Epistle, where he speaks of Christ as instituting the Sacrament in the evening, that "the very hour of the sacrifice might intimate the evening of the world," but then describes himself as "celebrating the resurrection of the Lord in the morning." St. Augustine, as quoted above, writing about 400, speaks of fasting communion as the general rule; so general, indeed, that he regards it as having come down from apostolic appointment. At the same time St. Augustine recognises the time of its original institution, and mentions the custom of the African Church which once a year had an evening communion on Thursday before Easter in remembrance of the Last Supper and of our Lords action in connection with it. My own feeling on the matter is, that early fasting communion, when there are health and strength, is far the most edifying. There is an element of self-denial about it, and the more real self-denial there is about our worship the more blessed will that worship be. A worship that costs nothing in mind, body, or estate is but a very poor thing to offer unto the Lord of the universe. But there is no ground either in Holy Scripture or the history of the primitive Church justifying an attempt to put a yoke on the neck of the disciples which they cannot bear and to teach that fasting communion is binding upon all Christians. St. Augustine speaks most strongly in a passage we have already referred to (Epist. 118., "Ad Januar.") about the benefit of fasting communion; but he admits the lawfulness of non-fasting participation, as does also that great Greek divine St. Chrysostom, who quotes the examples of St. Paul and of our Lord Himself in justification of such a course.

The celebration of the Eucharist was not the only subject which engaged St. Pauls attention at Troas. He preached unto the people as well; and following his example we find from Justin Martyrs narrative that preaching was an essential part of the communion office in the days immediately following the apostles age; and then, descending to lower times still, we know that preaching is an equally essential portion of the eucharistic service in the Western Church, the only formal provision for a sermon according to the English liturgy being the rubric in the service for the Holy Communion, which lays down that after the Nicene Creed, "Then shall follow the sermon or one of the Homilies already set forth, or hereafter to be set forth, by authority." St. Pauls discourse was no mere mechanical homily, however. He was not what man regarded as a powerful, but he was a ready speaker, and one who carried his hearers away by the rapt, intense earnestness of his manner. His whole soul was full of his subject. He was convinced that this was his last visit to the churches of Asia. He foresaw, too, a thousand dangers to which they would be exposed after his departure, and he therefore prolonged his sermon far into the night, so far indeed that human nature asserted its claims upon a young man named Eutychus, who sat in a window of a room Where they were assembled. Human nature indeed was never for a moment absent from these primitive Church assemblies. If it was absent in one shape, it was present in another, just as really as in our modern congregations, and so Eutychus fell fast asleep under the heart-searching exhortations of an inspired apostle, even as men fall asleep. under less powerful sermons of smaller men; and as the natural result, sitting in a window left open for the sake of ventilation, he fell down into the courtyard, and was taken up apparently lifeless. St. Paul was not put out, however. He took interruptions in his work as the Master took them. He was not upset by them, but he seized them, utilised them, and then, having extracted the sweetness and blessedness which they brought with them, he returned from them back to his interrupted work. St. Paul descended to Eutychus, found him in a lifeless state, and then restored him. Men have disputed whether the Apostle worked a miracle on this occasion, or merely perceived that the young man was in a temporary faint. I do not see that it makes any matter which opinion we form. St. Pauls supernatural and miraculous powers stand on quite an independent ground, no matter what way we decide this particular case. It seems to me indeed from the language of St. Paul-"Make ye no ado; for his life is in him"-that the young man had merely fainted, and that St. Paul recognised this fact as soon as he touched him. But if any one has strong opinions on the opposite side I should be sorry to spend time disputing a question which has absolutely no evidential bearing. The great point is, that Eutychus was restored, that St. Pauls long sermon was attended by no fatal consequences, and that the Apostle has left us a striking example showing how that, with pastors and people alike, intense enthusiasm, high-strung interest in the affairs of the spiritual world, can enable human nature to rise superior to all human wants, and prove itself master even of the conquering powers of sleep: "And when he was gone up, and had broken the bread, and eaten, and had talked with them a tong while, even till break of day, so he departed."

We know nothing of what the particular topics were which engaged St. Pauls attention at Troas, but we may guess them from the subject-matter of the address to the elders of Ephesus, which takes up the latter half of this twentieth chapter. Troas and Ephesus, in fact, were so near and so similarly circumstanced that the dangers and trials of both must have been much alike. He next passed from Troas to Miletus. This is a considerable journey along the western shore of Asia Minor. St. Paul was eagerly striving to get to Jerusalem by Pentecost, or by Whitsuntide, as we should say. He had left Philippi after Easter, and now there had elapsed more than a fortnight of the seven weeks which remained available for the journey to Jerusalem. How often St. Paul must have chafed against the manifold delays of the trading vessel in which he sailed; how frequently he must have counted the days to see if sufficient time remained to execute his purpose! St. Paul, however, was a rigid economist of time. He saved every fragment of it as carefully as possible. It was thus with him at Troas. The ship in which he was travelling left Troas early in the morning. It had to round a promontory in its way to the port of Assos, which could be reached direct by St. Paul in half the time. The Apostle therefore took the shorter route, while St. Luke and his companions embarked on board the vessel. St. Paul evidently chose the land route because it gave him a time of solitary communion with God and with himself. He felt, in fact, that the perpetual strain upon his spiritual nature demanded special spiritual support and refreshment, which could only be obtained in the case of one who led such a busy life by seizing upon every such occasion as then offered for meditation and prayer. St. Paul left Troas some time on Sunday morning. He joined the ship at Assos, and after three days coasting voyage landed at Miletus on Wednesday, whence he despatched a messenger summoning the elders of the Church of Ephesus to meet him. The ship was evidently to make a delay of several days at Miletus. We conclude this from the following reason. Miletus is a town separated by a distance of thirty miles from Ephesus. A space therefore of at least two days would be required in order to secure the presence of the Ephesian elders. If a messenger-St. Luke, for instance-started immediately on St. Pauls arrival at Miletus, no matter how quickly he travelled, he could not arrive at Miletus sooner than Thursday at midday. The work of collecting the elders and making known to them the apostolic summons would take up the afternoon at least, and then the journey to Ephesus, either by land or water, must have occupied the whole of Friday. It is very possible that the sermon recorded in this twentieth of Acts was delivered, on the Sabbath, which, as we have noted above, was as yet kept sacred by Christians as well as by Jews, or else upon the Lords Day, when, as upon that day week at Troas, the elders of Ephesus had assembled with the Christians of Miletus in order to commemorate the Lords resurrection.

We have already pointed out that we know not the subject of St. Pauls sermon at Troas, but we do know the topics upon which he enlarged at Miletus, and we may conclude that, considering the circumstances of the time, they must have been much the same as those upon which he dwelt at Troas. Some critics have found fault with St. Pauls sermon as being quite too much taken up with himself and his own vindication. But they forget the peculiar position in which St. Paul was placed, and the manner in which the truth of the gospel was then associated in the closest manner with St. Pauls own personal character and teaching. The Apostle was just then assailed all over the Christian world wherever he had laboured, and even sometimes where he was only known by name, with the most frightful charges; ambition, pride, covetousness, deceit, lying, all these things and much more were imputed to him by his opponents, who wished to seduce the Gentiles from that simplicity and liberty in Christ into which he had led them. Corinth had been desolated by such teachers; Galatia had succumbed to them; Asia was in great peril. St. Paul therefore, foreseeing future dangers, warned the shepherds of the flock at Ephesus against the machinations of his enemies, who always began their preliminary operations by making attacks upon St. Pauls character. This sufficiently explains the apologetic tone of St. Pauls address, of which we have doubtless merely a brief and condensed abstract indicating the subjects of a prolonged conversation with the elders of Ephesus, Miletus, and such neighbouring churches as could be gathered together. We conclude that St. Pauls conference on this occasion must have been a long one for this reason. If St. Paul could find matter sufficient to engage his attention for a whole night, from sundown till sunrise, in a place like Troas, where he had laboured but a very short time, how much more must he have found to say to the presbyters of the numerous congregations which must have been flourishing at Ephesus, where he had laboured for years with such success as to make Christianity a prominent feature in the social and religious life of that idolatrous city!

Let us now notice some of the topics of this address. It may be divided into four portions. The first part is retrospective, and autobiographical; the second is prospective, and sets forth his conception of his future course; the third is hortatory, expounding the dangers threatening the Ephesian Church; and the fourth is valedictory.

I We have the biographical portion. He begins his discourse by recalling to the minds of his hearers his own manner of life, -"Ye yourselves know, from the first day that I set foot in Asia, after what manner I was with you all the time, serving the Lord with all lowliness of mind, and with tears, and with trials which befell me by the plots of the Jews"; words which show us that from the earliest portion of his ministry at Ephesus, and as soon as they realised the meaning of his message, the Jews had become as hostile to the Apostle at Ephesus as they had repeatedly shown themselves at Corinth, again and again making attempts upon his life. The foundations indeed of the Ephesian Church were laid in the synagogue during the first three months of his work, as we are expressly told in Act_19:8; but the Ephesian Church must have been predominantly Gentile in its composition, or else the language of Demetrius must have been exaggerated and the riot raised by him meaningless. How could Demetrius have said, "Ye see that at Ephesus this Paul hath persuaded and turned away much people, saying that they be no gods which are made with hands," unless the vast majority of his converts were drawn from the ranks of those pagans who worshipped Diana? These words also show us that during his extended ministry at Ephesus he was left at peace by the heathen. St. Paul here makes no mention of trials experienced from pagan plots. He speaks of the Jews alone as making assaults upon his work or his person, incidentally confirming the statement of Act_19:23, that it was only when he was purposing to retire from Ephesus, and during the celebration of the Artemisian games which marked his last days there, that the opposition of the pagans developed itself in a violent shape.

St. Paul begins his address by fixing upon Jewish opposition outside the Church as his great trial at Ephesus, just as the same kind of opposition inside the Church had been his great trial at Corinth, and was yet destined to be a source of trial to him in the Ephesian Church itself, as we can see from the Pastoral Epistles. He then proceeds to speak of the doctrines he had taught and how he had taught them; reminding them "how that I shrank not from declaring unto you anything that was profitable, and teaching you publicly, and from house to house, testifying both to Jews and Greeks repentance toward God, and faith toward our Lord Jesus Christ." St. Paul sets forth his manner of teaching. He taught publicly, and public teaching was most effective in his case, because he came armed with a double power, the powers of spiritual and of intellectual preparation. St. Paul was not a man who thought that prayer and spiritual life could dispense with thought and mental culture. Or again, he would be the last to tolerate the idea that diligent visitation from house to house would make up for the neglect of that public teaching which he so constantly and so profitably practised. Public preaching and teaching, pastoral visitation and work, are two distinct branches of labour, which at various periods of the Churchs history have been regarded in very different lights. St. Paul evidently viewed them as equally important; the tendency in the present age is, however, to decry and neglect preaching and to exalt pastoral work-including under that head Church services-out of its due position. This is, indeed, a great and lamentable mistake. The "teaching publicly" to which St. Paul refers is the only opportunity which the majority of men possess of hearing the authorised ministers of religion, and if the latter neglect the office of public preaching, and think the fag end of a week devoted to external and secular labours and devoid of any mental study and preparation stirring the soul and refreshing the spirit, to be quite sufficient for pulpit preparation, they cannot be surprised if men come to despise the religion that is presented in such a miserable light and by such inefficient ambassadors.

St. Paul insists in this passage on the publicity and boldness of his teaching. There was no secrecy about him, no hypocrisy; he did not come pretending one view or one line of doctrine, and then, having stolen in secretly, teaching a distinct system. In this passage, which may seem laudatory of his own methods, St. Paul is, in fact, warning against the underhand and hypocritical methods adopted by the Judaising party, whether at Antioch, Galatia, or Corinth. In this division of his sermon St. Paul then sets forth the doctrines which were the sum and substance of the teaching which he had given both publicly and from house to house. They were repentance towards God, and faith towards our Lord Jesus Christ, and that not only in the case of the Jews, but also of the Greeks. Now here we shall miss the implied reference of St. Paul unless we emphasise the words "I shrank not from declaring unto you anything that was profitable." His Judaising opponents thought there were many other things profitable for men besides these two points round which St. Pauls teaching turned. They regarded circumcision and Jewish festivals, washings and sacrifices, as very necessary and very profitable for the Gentiles; while, as far as the Jews were concerned, they thought that the doctrines on which St. Paul insisted might possibly be profitable, but were not at all necessary. St. Paul impresses by his words the great characteristic differences between the Ebionite view of Christ and of Christianity and that catholic view which has regenerated society and become a source of life and light to the human race.

II. We have, then, the prospective portion of his discourse. St. Paul announces his journey to Jerusalem, and professes his ignorance of his fate there. He was warned merely by the testimony of the Holy Spirit that bonds and afflictions were his portion in every city. He was prepared for them, however, and for death itself, so that he might accomplish the ministry with which the Lord Jesus Christ had put him in trust. He concluded this part of his address by expressing his belief that he would never see them again. His work among them was done, and he called them to witness that he was pure from the blood of all men, seeing that he had declared unto them the whole counsel of God. This passage has given rise to much debate, because of St. Pauls statement that he knew that he should never see them again, while the Epistles to Timothy and that to Titus prove that after St. Pauls first imprisonment, with the notice of which this book of the Acts ends, he laboured for several years in the neighbourhood of Asia Minor, and paid lengthened visits to Ephesus.

We cannot now bestow space in proving this point, which will be found fully discussed in the various Lives of St. Paul which we have so often quoted: as, for instance, in Lewin, vol. 2; Pg 94, and in Conybeare and Howson, vol. 2. P. 547. We shall now merely indicate the line of proof for this. In the Epistle to Phm_1:22, written during his first Roman imprisonment, and therefore years subsequent to this address, he indicates his expectation of a speedy deliverance from his bonds, and his determination to travel eastward to Colossae, where Philemon lived. {cf. Php_1:25; Php_2:24} He then visited Ephesus, where he left Timothy, who had been his companion in the latter portion of his Roman imprisonment, {cf. Phm_1:1 and 1Ti_1:3} expecting soon to return to him in the same city; {1Ti_3:14} while again in 2Ti_1:18 he speaks of Onesiphorus having ministered to himself in Ephesus, and then in the same Epistle, {Eph_4:26} written during his second Roman imprisonment, he speaks of having just left Trophimus at Miletus sick. This brief outline, which can be followed up in the volumes to which we have referred, and especially in Appendix II in Conybeare and Howson on the date of the Pastoral Epistles, must suffice to prove that St. Paul was expressing a mere human expectation when he told the Ephesian elders that he should see their faces no more. St. Luke, in fact, thus shows us that St. Paul was not omniscient in his knowledge, and that the inspiration which he possessed did not remove him, as some persons think, out of the category of ordinary men or free him from their infirmities. The Apostle was, in fact, supernaturally inspired upon occasions. The Holy Ghost now and again illuminated the darkness of the future when such illumination was necessary for the Churchs guidance; but on other occasions St; Paul and his brother apostles were left to the guidance of their own understandings and to the conclusions and expectations of common sense, else why did not St. Peter and St. John read the character of Ananias and Sapphira or of Simon Magus before their sins were committed? why did St. Peter know nothing of his deliverance from Herods prison-house before the angel appeared, when his undissembled surprise is sufficient evidence that he had no expectation of any such rescue? These instances, which might be multiplied abundantly out of St. Pauls career and writings, show us that St. Pauls confident statement in this passage was a mere human anticipation which was disappointed by the course of events. The supernatural knowledge of the apostles ran on precisely the same lines as their supernatural power. God bestowed them both for use according as He saw fit and beneficial, but not for common ordinary everyday purposes, else why did St. Paul leave Trophimus at Miletus sick, or endure the tortures of his own ophthalmia, or exhort Timothy to take a little wine on account of his bodily weakness, if he could have healed them all by his miraculous power? Before we leave this point we may notice that here we have an incidental proof of the early date of the composition of the Acts. St. Luke, as we have often maintained, wrote this book about the close of St. Pauls first imprisonment. Assuredly if he had written it at a later period, and above all, if he wrote it twenty years later, he would have either modified the words of his synopsis of St. Pauls speech, or else given us a hint that subsequent events had shown that the Apostle was mistaken in his expectations, a thing which he could easily have done, because he cherished none of these extreme notions about St. Pauls office and dignity which have led some to assume that it was impossible for him ever to make a mistake about the smallest matters.

III. This discourse, again, is hortatory, and its exhortations contain very important doctrinal statements. St. Paul begins this third division with an exhortation like that which our Lord gave to His Apostles under the same circumstances, "Take heed unto yourselves." The Apostle never forgot that an effective ministry of souls must be based on deep personal knowledge of the things of God. He knew, too, from his own experience that it is very easy to be so completely taken up with the care of other mens souls and the external work of the Church, as to forget that inner life which can only be kept alive by close communion with God. Then, having based his exhortations on their own spiritual life, he exhorts the elders to diligence in the pastoral office: "Take heed unto yourselves, and to all the flock, in which the Holy Ghost hath made you bishops, to feed the Church of God, which He purchased with His own blood." St. Paul in these words shows us his estimate of the ministerial office. The elders of Ephesus had been all ordained by St. Paul himself with the imposition of hands, a rite that has ever been esteemed essential to ordination. It was derived from the Jewish Church, and was perpetuated into the Christian Church by that same spirit of conservatism, that law of continuity which in every department of life enacts that everything shall continue as it was unless there be some circumstance to cause an alteration. Now there was no cause for alteration in this case; nay, rather, there was every reason to bring about a continuance of this custom, because imposition of hands indicates for the people the persons ordained, and assures the ordained themselves that they have been individually chosen and set apart. But St.. Paul by these words teaches us a higher and nobler view of the ministry. He teaches us that he was himself but the instrument of a higher power, and that the imposition of hands was the sign and symbol to the ordained that the Holy Ghost had chosen them and appointed them to feed the flock of God. St. Paul here shows that in ordination, as in the sacraments, we should by faith look away beyond and behind the human instrument, and view the actions of the Church of Christ as the very operations and manifestations in the world of time and sense of the Holy Ghost Himself, the Lord and Giver of life. He teaches the Ephesian elders, in fact, exactly what he taught the Corinthian Church some few months earlier, "We have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves"; {2Co_4:7} the treasure and the power were everything, the only things, in fact, worth naming, the earthen vessels which contained them for a little time were nothing at all. How awful, solemn, heart-searching a view of the ministerial office this was! How sustaining a view when its holders are called upon to discharge functions for which they feel themselves all inadequate in their natural strength! Is it any wonder that the Church, taking the same view as St. Paul did, has ever held and taught that the ministerial office thus conferred by supernatural power is no mere human function to be taken up or laid down at mans pleasure, but is a life-long office to be discharged at the holders peril, -a savour of life unto life for the worthy recipient, a savour of death unto death for the unworthy and the careless.

In connection with this statement made by St. Paul concerning the source of the ministry we find a title given to the Ephesian presbyters round which much controversy has centred. St. Paul says, "Take heed unto the flock, over which the Holy Ghost has made you Bishops." I do not, however, propose to spend much time over this topic, as all parties are now agreed that in the New Testament the term presbyter and bishop are interchangeable and applied to the same persons. The question to be decided is not about a name, but an office, whether, in fact, any persons succeeded in apostolic times to the office of rule and government exercised by St. Paul and the rest of the apostles, as Well as by Timothy, Titus, and the other delegates of the Apostle, and whether the term bishop, as used in the second century, was applied to such successors of the apostles. This, however, is not a question which comes directly within the purview of an expositor of the Acts of the Apostles, as the appointment of Timothy and Titus to manage the affairs of the Church in Ephesus and in Crete lies beyond the period covered by the text of the Acts, and properly belongs to the commentary on the Pastoral Epistles. St. Pauls words in this connection have, however, an important bearing on fundamental doctrinal questions connected with the person of the Lord Jesus Christ. St. Paul speaks of the presbyters as called "to feed the Church of God, which He hath purchased with His own blood." These words are very strong, so strong indeed that various readings have been put forward to mitigate their force. Some have read "Lord" instead of "God," others have substituted Christ for it; but the Revised Version, following the text of Westcott and Hort, have accepted the strongest form of the verse on purely critical ground, and translates it as "the Church of God, which He hath purchased with His own blood." This passage, then, is decisive as to the Christological views of St. Luke and the Pauline circle generally. They believed so strongly in the deity of Jesus Christ and His essential unity with the Father that they hesitated not to speak of His sacrifice on Calvary as a shedding of the blood of God, an expression which some fifty years afterwards we find in the Epistle of Ignatius to the Ephesians, where St. Ignatius speaks of them as "kindled into living fire by the blood of God," and a hundred years later still, in Tertullian, "Ad Uxor.," 2:3. This passage has been used in scientific theology as the basis of a principle or theory called the "Communicatio Idiomatum," a theory which finds an illustration in two other notable passages of Scripture, Joh_3:13 and 1Co_2:8. In the former passage our Lord says of Himself, "No man hath ascended into heaven, but He that descended out of heaven, even the Son of man which is in heaven," where the Son of man is spoken of as in heaven as well as upon earth at the same time, though the Son of man, according to His humanity, could only be in one place at a time. In the second passage St. Paul says, "Which none of the rulers of this world knew: for had they known it, they would not have crucified the Lord of Glory," where crucifixion is attributed to the Lord of Glory, a title derived from His Divine nature. Now the term "Communicatio Idiomature," or "transference of peculiar properties," is given to this usage because in all these texts the properties of the nature pertaining either to God or to man are spoken of as if they belonged to the other; or, to put it far better in the stately language of Hooker, 5, 53., where he speaks of "those cross and circulatory speeches wherein there are attributed to God such things as belong to manhood, and to man such as properly concern the deity of Jesus Christ, the cause whereof is the association of natures in one subject. A kind of mutual commutation there is, whereby those concrete names, God and man, when we speak of Christ, do take interchangeably one anothers room, so that for truth of speech it skilleth not whether we say that the Son of God hath created the world and the Son of man by His death hath saved it, or else that the Son of man did create and the Son of God did die to save the world." This is a subject of profound speculative and doctrinal interest, not only in connection with the apostolic view of our Lords Person, but also in reference to the whole round of methodised and scientific theology. We cannot, however, afford further space for this subject. We must be content to have pointed it out as an interesting topic of inquiry, and, merely referring the reader to Hooker and to Liddons Bampton Lectures (Lect. 5.) for more information, must hurry on to a conclusion. St. Paul terminates this part of his discourse with expressing his belief in the rapid development of false doctrines and false guides as soon as his repressive influence shall have been removed; a belief which the devout student of the New Testament will find to have been realised when 1Ti_1:20, in 2Ti_1:15, and 2Ti_2:17-18 he finds the Apostle warning the youthful Bishop of Ephesus against Phygelus and Hermogenes, who had turned all Asia away from St. Paul, and against Hymenaeus, Philetus, and Alexander, who had imbibed the Gnostic error concerning matter, which had already led the Corinthians to deny the future character of the Resurrection. St. Paul then terminates his discourse with a solemn commendation of the Ephesian elders to that Divine grace which is as necessary for an apostle as for the humblest Christian. He exhorts them to self-sacrifice and self-denial, reminding them of his own example, having supported himself and his companions by his labour as a tentmaker at Ephesus, and above all of the words of the Lord Jesus, which they apparently knew from some source which has not come down to us, "It is more blessed to give than to receive."

When the Apostle had thus terminated his address, which doubtless was a very lengthened one, he knelt down, probably on the shore, as we shall find him kneeling in the next chapter {Act_21:5-6} on the shore at Tyre. He then commended them in solemn prayer to God, and they all parted in deep sorrow on account of the final separation which St. Pauls words indicated as imminent; for though the primitive Christians believed in the reality of the next life with an intensity of faith of which we have no conception, and longed for its peace and rest, yet they gave free scope to those natural affections which bind men one to another according to the flesh and were sanctified by the Master Himself when He wept by the grave of Lazarus. Christianity is not a religion of stoical apathy, but of sanctified human affections.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

20:1-2 Paul traveled to Macedonia, where he encouraged the believers in all the towns, including Thessalonica, Philippi, and Berea. He also continued to gather the offering for the needy in Jerusalem (see Rom 15:25-28; 2 Cor 8:1–9:15). Titus met Paul in Macedonia with a report from Corinth, which prompted Paul to write 2 Corinthians and send Titus back carrying it (2 Cor 7:5-7; 8:6).

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

Act 20:1. Μετὰ ταῦτα) Demetrius did not succeed in his attempt. Paul remained until all was quiet.

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

Act_20:1-3. Μετὰ δὲ τὸ παύσ. τ. θόρυβ.] is simply a statement of time, not, as Michaelis, Eichhorn, Bertholdt, and Hug hold, the motive of departure, for which there is no hint in the text (see on the contrary, Act_19:21), and against which the resultless character of the tumult testifies.

ἀσπασάμενος] here of the farewell salutation (combined with kissing and embracing), vale dicere, as Xen. Anab. vii. 1. 8, 40; Hell. iv. 1. 3; Cyrop. ii. 1. 1.

αὐτούς] the Macedonian Christians.

Ἑλλάδα] i.e. Ἀχαΐαν, Act_19:21. Luke alternates in his use of the appellations well known as synonymous, which, after Act_19:21, could occasion no misunderstanding. This against Schrader, who understands Ἑλλ. here of the districts lying between the Peloponnesus and Thessaly and Epirus, especially of Attica, and would have the journey to Corinth only inferred from Act_19:31.

ποιήσας τε μῆνας τρεῖς] certainly for the most part in Corinth. The anakoluthic nominative, as in Act_19:34. That Luke, moreover, gives us no information of the foundation of the church at Corinth, and of the apostles labours there, is just one of the many points of incompleteness in his book.

τοῦ ὑποστρ.] namely, to Asia (Act_20:4), from which he had come. The genitive depends directly on γνώμη, as in Act_14:9, Act_27:20. Comp. 1Co_9:5.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 20:1 . μετὰ δὲ τὸ παύσ .: the words may indicate not only the fact of the cessation of the tumult, but that Paul felt that the time for departure had come. θόρ ., cf. Mat 26:5 ; Mat 27:24 , Mar 14:2 ; three times in Act 21:34 ; Act 24:18 , and several times in LXX. In Act 21:34 it is used more as in classics of the confused noise of an assembly ( cf. Mar 5:38 ), but in the text it seems to cover the whole riot, and may be translated “riot”. ἀσπασάμενος : “non solum salutabant osculo advenientes verum etiam discessuri,” Wetstein, and references; so in classical Greek, cf. also Act 21:6-7 ; Act 21:19 .

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

Act 20:1-6. PAUL JOURNEYS THROUGH MACEDONIA AND GREECE, AND RETURNS AS FAR AS TROAS

1. μεταπεμψάμενος after θόρυβον with אBE, and παρακαλέσας before ἀσπασάμενος with AB. The Vulg. has ‘vocatis Paulus discipulis et exhortatus eos valedixit.’

1. μετὰ δὲ τὸ παύσασθαι τὸν θόρυβον, and after the uproar was ceased. We may suppose some little time to have passed, and public feeling to have become calm. Then once more there could be a gathering of the Christian congregation.

μεταπεμψάμενος ὁ Παῦλος τοὺς μαθητάς, Paul having sent for the disciples. Perhaps to some place where he had been staying in private. He would hardly deem it wise to leave Ephesus till he had seen the Church in quiet again.

ἀσπασάμενος ἐξῆλθεν πορεύεσθαι εἰς Μακεδονίαν, having taken leave of them, departed to go into Macedonia. For ἀσπάζομαι see below Act 21:6. Paul sets out to Macedonia in fulfilment of his intention mentioned in Act 19:21. We see from 2Co 2:13 that he went first to Troas, expecting to meet Titus there. He did not find him till he reached Macedonia, from which country he wrote the second letter to Corinth. We may supply what is omitted here by comparing 1Co 16:17, 2Co 1:16-17; 2Co 2:12-13; 2Co 8:18-19, and we may learn something of St Paul’s own feelings during this time from 2Co 1:8; 2Co 4:10-11; 2Co 10:10; 2Co 12:7.

For the seeming redundancy of verbs, cf. Gen 12:5, καὶ ἐξήλθοσαν πορευθῆναι εἰς γῆν Χαναάν.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Chap.

20:1-21:16.] Journey of Paul to Macedonia and Greece, and thence to Jerusalem.

1.] παρακαλέσας has probably been omitted on account of the two participles coming together: or perhaps on account of the same word occurring again in ver. 2.

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

Paul departed from Ephesus by the consent of the Church, not to be idle or at rest, but to take pains in another place.

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

CHAPTER XX.

Paul retires to Macedonia, 1.

He goes into Greece, where he tarries three months and,

purposing to sail to Syria, he returns through Macedonia, 2, 3.

Several persons accompany him into Asia, and then go before and

tarry for him at Troas, 4, 5.

Paul and Luke sail from Philippi, and in five days reach Troas,

where they meet their brethren from Asia, and abide there seven

days, 6.

On the first day of the week, the disciples coming together to

break bread, Paul preaching to them, and continuing his speech

till midnight, a young man of the name of Eutychus, being in a

deep sleep, fell from the third loft and was killed, 7-9.

Paul restores him to life, resumes his discourse, and

continuing it till daybreak, then departs, 10-12.

Luke and his companions come to Assos, whither Paul comes by

land, 13.

He embarks with them at Assos, comes to Mitylene, 14.

Sails thence, and passes by Chios, arrives at Samos, tarries

at Trogyllium, and comes to Miletus, 15.

Purposing to get as soon as possible to Jerusalem, he sends

from Miletus, and calls the elders of the Church of Ephesus,

to whom he preaches a most directing sermon, gives them the

most solemn exhortations, kneels down and prays with them,

takes a very affecting leave of them, and sets sail for

Caesarea, in order to go to Jerusalem, 16-38.

NOTES ON CHAP. XX.

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

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

1. Luke declareth in this chapter how Paul, loosing from Asia, did again cross the seas to go to Jerusalem. And though whatsoever is written in this narration be worthy of most diligent meditation and marking, yet doth it need no long exposition. It appeareth that the Church was preserved in safety by the wonderful power of God amidst those troublesome tumults. The church of Ephesus was as yet slender and weak: the faithful having had experience of a sudden motion [commotion] once, might for just causes fear, lest like storms should ever now and then arise. We need not doubt that Paul did with much ado depart from them; yet because greater necessity doth draw him unto another place, he is enforced to leave his sons who were lately begotten, and had as yet scarce escaped shipwreck in the midst of the raging sea. As for them, though they be very loath to forego Paul, yet, lest they do injury to other churches, they do not keep him back nor stay him. So that we see that they were not wedded to themselves, but that they were careful for the kingdom of Christ, that they might provide as well for their brethren as for themselves. We must diligently note these examples, that one of us may study to help another in this miserable dispersing; but if it so fall out at any time that we be bereft of profitable helps, let us not doubt nor waver, knowing that God doth hold the helm of our ship. And we must also note this, that Paul doth not depart until he have saluted the brethren, but doth rather strengthen them at his departure. As Luke saith straightway of the Macedonians, that Paul exhorted them with many words, that is, not overfields, as if it were sufficient to put them only in mind of their duty; but as he commandeth elsewhere that others should do, he urged importunately, and beat in [inculcated] thoroughly things which were needful to be known, that they might never be forgotten (2 Timothy 4:2).

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

XX.

(1) Paul called unto him the disciples, and embraced them . . .—The latter verb implies a farewell salutation.

Departed for to go into Macedonia.—We are able from the Epistles to the Corinthians to fill up the gap left in the narrative of the Acts. Having sent Timotheus and Erastus to see after the discipline of the Church of Corinth (Act_19:17), the Apostle was cheered by the coming of Stephanas and his two companions (1Co_16:17), and apparently wrote by them what is now the First Epistle to the Corinthians. A previous Epistle had been sent, probably by Timothy, to which he refers in 1Co_4:17. When he wrote that Epistle he intended to press on quickly and complete in person the work which it was to begin (1Co_4:18-19). He was led, however, to change his purpose, and to take the land journey through Macedonia instead of going by sea to Corinth (2Co_1:16-17), and so from Corinth to Macedonia, as he had at first intended. He was anxious to know the effect of his letter before he took any further action, and Titus, who probably accompanied the bearers of that letter, was charged to hasten back to Troas with his report. On coming to Troas, however, he did not find him, and after waiting for some time in vain (2Co_2:12), the anxiety told upon his health. He despaired of life and felt as if the sentence of death was passed on him (2Co_1:8; 2Co_4:10-11). The mysterious thorn in the flesh “buffeted” him with more severity than ever (2Co_12:7). He pressed on, however, to Macedonia (2Co_2:13), probably to Philippi, as being the first of the churches he had planted, where he would find loving friends and the “beloved physician,” whose services he now needed more than ever. There, or elsewhere in Macedonia, Titus joined him, and brought tidings that partly cheered him, partly roused his indignation. There had been repentance and reformation where he most wished to see them, on the one hand (2Co_6:6-12); on the other, his enemies said bitter things of him, sneered at his bodily infirmities (2Co_10:10), and compared, to his disparagement, the credentials which Apollos had presented (2Co_3:1) with his lack of them. The result was that Titus was sent back with the Second Epistle to the Corinthians, accompanied by some other disciple (probably St. Luke, but see Notes on 2Co_8:18-19), the Apostle resolving to wait till they had brought matters into better order and had collected what had been laid up in store for the Church of Jerusalem, so that it might be ready for him on his arrival (2Co_9:5). At or about this time also, to judge from the numerous parallelisms of thought and language between it and the Epistles to the Corinthians on the one hand, and that to the Romans on the other, we must place the date of the Epistle to the Galatians. (See Introduction to that Epistle.) Probably after Titus and Luke had left, and before Timotheus had returned—when he was alone, with no one to share the labour of writing, or to give help and counsel—tidings came that the Judaising teachers had been there also, and had been only too successful. How the tidings reached him we do not know, but if the purple-seller of Thyatira was still at Philippi, she might naturally be in receipt of communications from that city, and it was near enough to Galatia to know what was passing there.

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

1 And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.

Ver. 1. Into Macedonia] Great Alexander’s country, called at this day Albany, and is subject to the Turk.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The uproar - The tumult excited, by Demetrius and the workmen. After it had been quieted by the town-clerk, Act 19:40-41.

Embraced them - Saluted them; gave them parting expressions of kindness. Compare the Luk 7:45 note; Rom 16:16 note; 1Co 16:20 note; 2Co 13:12 note; 1Th 5:26 note; 1Pe 5:14 note. The Syriac translates this, “Paul caned the disciples, and consoled them, and kissed them.”

To go into Macedonia - On his way to Jerusalem, agreeably to his purpose, as recorded in Act 19:21.

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

Embraced them; took his farewell of them, and, as the manner of those countries was in meeting and parting with friends, he kissed them: as Luk 7:45, and far more anciently, Gen 31:55. And this was the true ground of that kiss of peace, or the holy kiss, recommended Rom 16:16; 1Co 16:20; 2Co 13:12, and elsewhere, which was only a civility then in use.

Departed for to go into Macedonia; yielding to the present fury of Demetrius; not so much for his own safety, as for the good of the church, that it might not be further persecuted for his sake; and that elsewhere it might by his ministry be enlarged and built up.

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

Third Missionary Journey (continued)

1-6. Paul in Macedonia and Greece. St. Paul waited at Ephesus until the return of Timothy and Erastus, and left Ephesus shortly after Pentecost, 55 a.d. (1Co_16:8-12). We learn from Rom_15:19 that he spent some time in Macedonia, and extended his missionary labours (which were marked by signal miracles) as far as Illyricum. From Macedonia he wrote the second Corinthian Epistle, and (according to a widely held opinion) the Epistle to the Galatians. In Corinth he spent the three winter months of 55, 56 a.d., and there he wrote the Epistle to the Romans.

3. The plot was to kill Paul on board the Jewish pilgrim ship in which he had taken his passage.

4, 5. The men mentioned here were delegates bearing the contributions of St. Paul's Gentile churches to the afflicted mother church of Jerusalem. Gaius] to be distinguished from Gaius the Macedonian of Act_19:29, and the Gaius of 3 Jn. He was a neighbour, and, perhaps, a friend of Timothy, and had probably been converted, like Timothy, during St. Paul's first missionary journey. Tychicus] He was with St. Paul at Rome during his first imprisonment, and was the bearer of Ephesians (Eph_6:21-22) and Colossians (Col_4:7-8). He is mentioned again 2Ti_4:12; Tit_3:12. Trophimus] a Gentile convert of Ephesus, whom St. Paul was accused of introducing into the Temple at Jerusalem (21 :28f). He is mentioned again 2Ti_4:12. These] i.e. probably Tychicus and Trophimus only, not the whole party.

6. We] St. Paul found St. Luke at Philippi, where he had left him in charge of the Church (c.16), and, after celebrating the Passover with the local Christians, took him with him to Troas.

7-12. Troas.

7. The first clear reference to the keeping of the Lord's Day, with which may be compared 1Co_16:2. The expression 'Lord's Day' first occurs Rev_1:10. The disciples] RV 'we,' indicating the presence of St. Luke. To break bread] i.e. to celebrate the Lord's Supper. This was now clearly the stated Christian service on the Lord's Day. As the Jewish days began at sunset, probably the Christians assembled on Saturday evening, as we should call it: see further on Act_2:46, Act_2:47.

10. His life is in him] It has been argued both here and at Mat_9:24 that the death was only apparent; but St. Luke, who was a medical man, and was present, says expressly that Eutychus was dead. We have here, therefore, probably a miracle of resurrection.

11. Broken bread] RV 'broken the bread,' viz. of the Eucharist. And eaten] probably of the agapé, which here apparently followed the Communion: see Act_2:46, Act_2:47.

13. Assos] A Greek (Æolic) colony on the S. coast of the Troad. By walking thither St. Paul avoided the tedious voyage round Cape Lectum.

14. Mitylene] the capital of the isle of Lesbos.

15. Chios] A large island forming part of the province of Asia. Trogyl-lium] is opposite Samos. Miletus] the most famous and important of the Ionian colonies. It was a seaport situated on the Carian coast.

18-35. St Paul's Speech to the Elders of Ephesus. He reminds them of his ministry among them (Act_20:18-21). And now that the Spirit draws him to Jerusalem, to face the unknown future, he entrusts the Ephesian church to the charge of the elders to guard her against the heresies and enemies which he foresees (Act_20:22-31). He concludes by recommending them in touching words to the protection of the Almighty (Act_20:32-35).

19. Temptations] trials or misfortunes.

Lying in wait] RV 'plots.'

25. Shall see my face no more] St. Paul is not here speaking as a prophet, but is merely giving utterance to an overpowering presentiment that the time of his death is near. As a matter of fact, his life was preserved many years, and he subsequently revisited Miletus (2Ti_4:20), Ephesus (1Ti_1:3; 1Ti_3:14), and other places in Asia.

28. We have here a very decided testimony that though Christian ministers may be elected by the people, their authority comes from God, whose ambassadors they are. Overseers] a literal translation of the Gk. word episcopos (Lat. episcopus, E. 'bishop'). At this time the title 'bishop' (i.e. overseer) was freely applied to the Christian presbyters ('elders') (Php_1:1). By the beginning of the second cent, (perhaps already in the Pastoral Epistles) the term was generally restricted, as now, to the chief ruler of a church.

His own blood] The blood of Christ is here called 'God's blood,' a striking expression afftrniing with great emphasis the Deity of Christ. There is an inferior reading,' Feed the Church of the Lord' (RM), which probably originated in a desire to eliminate the unusual expression' the blood of God.' Westcott and Hort think that the original reading may have been 'the blood of His own Son.'

30. The heretics, Hymenæus and Alexander (1Ti_1:20), also Diotrephes (3Jn_1:9), were presbyters of Ephesus. From the Epistles of St. John, which were written at Ephesus, we learn that the Ephesian heresies were of the Gnostic and Docetic types. St. John's chief opponent at Ephesus was Cerinthus, who taught a Jewish form of Gnosticism.

34. Cp. Act_18:3; 1Co_4:12; 1Th_2:9; 2Th_3:8.

35. Ye ought to support the weak] 'The weak' are here, probably, the poor and the sick. The presbyters are exhorted to work with their hands (like St. Paul), that with their earnings they may support the sick and the poor. It is more blessed, etc.] It is strange that this beautiful saying is found in no Gospel. Similarly Aristotle says, 4 It belongs to virtue rather to confer than to receive a benefit.' On the contrary, Athenæus says, 'A giver is foolish: a receiver is fortunate.'

36-38. A striking example of the intense affection which the apostle's converts felt for him. If he had bitter enemies, he had also staunch friends.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

Having sent for... and exhorted for called unto him, A.V. and T.R.; took leave of them, and departed for and embraced them, and departed, A.V. Departed for to go into Macedonia. This was St. Paul"s purpose, as he had written to the Corinthians (1Co_16:5) from Ephesus. He judged it wise, not only with a view to his own safety and that of his companions, but also for the rest and quiet of the Ephesian Church, to take advantage of the lull in the popular storm, and withdraw into quiet waters before any fresh outbreak occurred. Aquila and Priscilla seem to have left Ephesus about the same time, or soon after, since the Epistle to the Romans found them again at Rome; (Rom_16:3, Rom_16:4) and, if the view mentioned in the note to Act_19:40 is true that in the riot they had saved St. Paul"s life at the risk of their own there were probably the same prudential motives for their leaving Ephesus as there were in the case of the apostle.

HOMILETICS Vers. 1-12. In labors more abundant.

The rapid succession and the unbroken continuance of St. Paul"s labors is truly marvelous. Rest or recreation seem to be things unknown to him. The tension of spirit caused by imminent and pressing danger seems not to have produced in him, as it does in most men, the need of breathing-time to recover their usual tone. His one idea of the use of life, and of the various faculties of mind and body with which his life was equipped, was apparently to preach Jesus Christ to those who knew him not, and to confirm and establish those who knew him in the faith of the gospel. His energy never flagged and his courage never quailed. Most men"s nerves would have been shaken by the terrible riot at Ephesus, when he had been "pressed out of measure, above strength," and had despaired of life. But no sooner was the uproar ceased than St. Paul started upon a new course of labor and danger. He went back to Philippi, where he had been before shamefully entreated, stripped, scourged, cast into a dungeon, and made fast in the stocks; to the other cities of Macedonia, from whence he had been forced to escape by night for fear of the violence of the Jews; to Corinth, where he had been dragged before the judgment-seat of Gallio, and where the bigotry of the Jews was ready to commence fresh plots against his life. And wherever he went, heart and mind, tongue and pen, were kept at full stretch in preaching and teaching the things concerning Jesus Christ. Such activity of mind and body is indeed wonderful. We see the same untiring spirit, the same inexhaustible love for souls, in the midnight preaching at Troas. Other men, on the eve of a long journey, would have sought repose. Not so St. Paul. The comfort and stability of the Church at Troas, the growth in grace and knowledge of the disciples there, were his one consideration, Here was an opportunity of preaching Christ to them, of advancing their spiritual life, of imparting to them more of the fullness of the blessing of the gospel of Christ an opportunity that might never recur, anti so he would make the most of it. Hence the whole night given to prayer and preaching and breaking of bread, to communion with God and fellowship with his saints. Such an example ought to be studied by every minister of the Word of God, with a view to following the apostle as he followed Christ. Indolence, self-indulgence, and indifference to the growth of the Church of God, must surely be put to shame in the presence of such abundance of labor. And every man"s faith must be strengthened, and his love for Christ and for souls kindled into a flame, as he catches the warmth of the glowing love of this mighty worker in the kingdom of God.

HOMILIES BY W. CLARKSON. Vers. 1-12. Human life: lights and shadows.

In these verses we are reminded of

I THE SCANTY RECORD OF HUMAN LIFE. We have six verses of this valuable chronicle given to the unimportant incident of the accident which befell Eutychus (vers. 7-12), and only three to Paul"s visit to Macedonia and Greece. We do not understand why Luke should thus apportion his space, but the fact that he did so reminds us how often most interesting and instructive scenes, or even precious and influential periods, of our life are left unreported. We should have liked to read a full description, in copious detail, of the apostle"s visit to the Churches of Macedonia, and especially of his interview with the Church at Corinth. But we are not gratified. Doubtless some of the most heroic deeds have been wrought in secret, and no tongue has told the story; doubtless some of the most saintly sufferings have been endured unseen by mortal eye, and no pen has described the scene.

If singing breath or echoing chord To every hidden pang were given, What endless melodies were poured, As sad as earth, as sweet as heaven!

Let it be enough that one eye sees and one heart enters into our struggles and our sorrows, and that "our record is on high.

II THE PRICELESSNESS OF CHRISTIAN FELLOWSHIP. "After the uproar was ceased, Paul called unto him the disciples, and embraced them

(ver. 1). After the storm was over, it was an intense relief to pour out their agitated hearts in mutual sympathy, congratulation, devotion. We know (2Co_2:13) that Paul found no rest in his spirit because he found not Titus his brother at Tress, and accordingly went on to Macedonia to seek him, and that he was greatly comforted by finding him. (2Co_7:6, 2Co_7:7) We read of the friends who "accompanied him into Asia" (ver. 4), and throughout we feel how precious beyond all reckoning was the sympathy and succor which came to the wearied and buffeted apostle from true human hearts. Loyal Christian fellowship is one of those beneficent gifts from God which we should count among our chief treasures, for which we should render heartiest thanksgiving; it is also one of those ways in which we can render invaluable service to faithful men, and thus an appreciated service to Christ, the Lord.

III THE PENALTY OF UNFLINCHING FAITHFULNESS. When Paul was about to return to Syria, he found the enmity of his countrymen ready to waylay him. "The Jews laid wait for him" (ver. 3). He could not but speak as Christ, by his Spirit, taught him; and his preaching became more clear and distinct as to the non-necessity of the Law of Moses; his doctrine became less exclusive, more liberal, i.e. increasingly repugnant to the narrow-minded Jews; and the fierceness of their hostility found vent in plots against his life. Whoso will follow Christ in "bearing witness to the truth" must be ready to "take up his cross and follow him" along the path of the persecuted. To be quite true to our convictions, to be fearlessly faithful to the Lord who reveals to us his will, is to bear the penalty of the dislike, the hatred, the intrigues of men.

IV THE OVERRULING PROVIDENCE OF GOD. His enemies schemed, but God thwarted their schemes; he "turned aside," and their murderous designs were defeated. Christ had more work for him to do, and the uplifted hand of the enemy must be arrested.

Though destruction walk around us, Though the arrows past us fly, Angel-guards from thee surround us, We are safe, if thou art nigh.

V THE OVERFLOW OF SACRED ZEAL. Paul desired to use his opportunity at Troas, and "on the first day of the week" he preached, "ready to depart on the morrow" (ver. 7). In the" multitude of his thoughts within him," or conscious that he was soon to leave and feeling that he might never return to them, disregarding the lateness of the hour and the condition of the chamber, he still preached on. He "continued his speech until midnight." That which would be unwise as a rule is allowable as an exception. If "anger hath a privilege," much more so has zeal. We admire the man whose fullness of soul makes him oblivious of all attendant circumstances. It is well to have a capacity for devotedness which will sometimes lift us far above the level of ordinary moods, and make us forget everything but our subject and our cause, or rather everything but the truth of God and the cause and kingdom of Jesus Christ. C.

HOMILIES BY E. JOHNSON Vers. 1-16. Scenes by the way.

I FUGITIVE SERVICE. "When they persecute you in one city, flee into another," had said the Lord. But not as a hireling who sees the wolf coming; rather as a brave warrior who retreats fighting. The brave retreat may reflect more honor than the hopeless prolongation of warfare. We must know when to give way. There is a "wise passiveness" and a "masterly inactivity." If we can but gain our Christian point, we should suffer no scruple of vanity to stand in our way. And how much good may be done in this furtive way! The runner drops the seed as he goes. The greatest works have been done for God and the world by sufferers and in the midst of suffering. In the world the faithful apostle has tribulation, but peace in his heart; and it distils from his lips upon his brethren as he goes. Perfect ease is not to be coveted by the true servant of Christ. The pulpit is not an easy-chair. Men are goaded to their best by pain. They are perfected for teaching in the school of suffering. Sympathy and love are deepened by common experiences. Courage is truly learned; they that kill the body are not feared, but only they that injure the soul.

II LOVING FELLOWSHIP OF THE SAINTS. (Vers. 7-16.)

1. Exhibited in the feast of love and the common hearing of the Word. The one prepares for the other; together they explain each other and enrich each other. Here is the first trace of the Sunday observance in the history of the Church. Christian associations are engrafted upon old customs.

2. As disturbed by grief, and restored. Eutychus sleeps during the preaching, and falls down. He was taken up dead, or "for dead," as some expositors would interpret. Paul falls upon him, like Elisha in the case of the Shunammite"s son, (2Ki_4:34) and Elijah with the widow"s son at Sarepta; (1Ki_17:21) so that by vital warmth he may restore him to life. This striking coincidence of death in the midst of life, of life in the midst of death, must have powerfully reminded the disciples of him who is the Resurrection and the Life, of his promise; and so must have strengthened faith, and drawn the bonds of love closer together. "He that brought him back is here." Not small was the consolation of the brethren as the young man was restored.

III AN IMPRESSIVE SCENE.

1. The apostle. He is on his last mission journey. He "works while it is day;" preaching the Word with power; sealing his testimony with miracle, pursuing with constancy the end set before him.

2. The sleeper. A warning against weakness and idleness. I say unto all, Watch!" The spirit is willing, the flesh is weak.

3. The unsleeping Divine watchfulness and providence. "We have a God who helps, and the Lord God who saves from death.

4. The energy of the apostolic personality. He goes down in compassionate pity, falls upon Eutychus with earnest prayer, embraces him with urgent love.

5. The hush of the Divine presence. "Make no noise!" A lesson here for the chamber of the dead. God is here; his "finger touched him and he slept." Bow before his power and decree; collect the heart from distraction, in recollection of its consolations. "They are not dead, but sleep," may be said of our Christian friends. Amidst such humble and resigned silence angels pass through the house, with errands of ministry. J.

HOMILIES BY R.A. REDFORD

Vers. 1-6. Apostolic supervision of Church life.

From Ephesus through Macedonia, to Greece, returning through Macedonia by way of Philippi to Troas.

I The cautious vigilance of Paul in superintending THE RISING SPIRITUAL LIFE of the infant Churches; a lesson in faithfulness and devotion to the interests of fellow-Christians, as well as in allegiance to Christ. It was not enough that the Churches had the truth. It was endangered by many difficulties and surrounding obstructive influences, both from Jews and heathen.

II THE SELF-SACRIFICE involved in such journeys, not only in the great toil, but in danger to life.

III THE INCREASING INFLUENCE of the apostle seen in his gathering so many round him as his fellow-travelers and fellow-laborers, a testimony to the hold which his teaching had upon the Churches, showing that the view of Christianity given in the Pauline Epistles, written about this time, was a fair representation of the current belief of the early Gentile Church. Nor could it have been widely different from that taught by the Jewish leaders; otherwise Paul could not have declared that he taught "the whole counsel of God. R.

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

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

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Journey to Macedonia and Back to Miletus.

The second visit to Macedonia and Greece:

v. 1. And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.

v. 2. And when he had gone over those parts, and had given them much exhortation, he came into Greece,

v. 3. 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.

v. 4. And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.

v. 5. These going before tarried for us at Troas.

Paul had intended to make a trip to Macedonia and Achaia, chap, 19:21. That the riot in the city materially hastened his departure, or that the work of the Lord in Ephesus had come to a standstill or even received a severe setback, is not included in the text, 1Co 16:8-9. Not one of the disciples had been harmed in the tumult, and the speech of the secretary of the city must certainly be considered favorable, although in a negative way, rather than anything else. After the uproar had ceased, after the last excitement attending the riot had died down, which may have taken days and even weeks, Paul decided that the time for departure had come. So he called a special meeting of all the disciples of Ephesus, for there must have been other house congregations besides that of Aquila and Priscilla, 1Co 16:19. At this last service he gave them a farewell address of admonition and encouragement; he then took leave of them with the usual form of salutation and started on his trip to Macedonia. Sailing up the Aegean Sea, he landed at Troas, where he had expected to meet Titus, 2Co 2:12-13. But since he did not find him, he lost no time in pushing on to Macedonia. Here he made his missionary journeys in the accustomed way, visiting all the districts where congregations had been established, Philippi, Thessalonica, Berea. in all these cities his words of encouragement and admonition, of which he was not sparing, tended to establish the brethren in the faith and in sound Christianity. He even extended his journey over into the borders of Illyricum, west of Macedonia, Rom 15:19. But then he turned southward into Greece, or Achaia, where his principal errand was to the congregation at Corinth, some trouble there requiring his attention. He made a stay of fully three months here, intending after that to make the voyage directly to Syria. It was most likely at this time that he wrote the letter to the Galatians and also that to the Romans. But his plans were crossed by the enmity of the Jews, who plotted against his life, either by waiting for him at Cenchreae or by hiring assassins to murder him aboard the vessel. Paul therefore quickly changed his mind and his plans and traveled overland through Macedonia, in order to embark in one of those harbors. He was not alone on this trip, but had a number of companions, six of whom, with Luke as the seventh in Philippi, traveled with him all the way, while two went ahead to await his coming in Troas. There was Sopater, or Sopater Pyrrus, of Berea, there were Aristarchus and Secundus of Thessalonica, there were Gaius of Derbe and Timothy of Lystra, there was Luke of Philippi; and finally, there were Tychicas and Trophimus, both of them probably from Ephesus. As one commentator explains, the discovery of the Jewish plot altered Paul’s plan, and that at the last moment, when delegates from the various congregations had already assembled. The European delegates had intended to sail from Corinth, with Paul, and the Asian from Ephesus, but the latter, having received word of the change of plans, went as far as Troas to meet the others, and accompanied them the rest of the way. Note: In all these accounts the loving intimacy between Paul and the Christian congregations is evident, a splendid example in these days of indifference and selfishness.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Act 20:24

I. Look, first, at the fact that a man was able to say of all the afflictions of life, "None of these things move me." There are three thoughts that stand out conspicuously in these words. (1) Calmness. Self-possession is a great secret of life; and I know no road to real self-possession but true religion. (2) Elevation. He looks down on "these things," and says "None of them move me." They are little things; they are down beneath me. Elevation—getting nearer to the grandnesses of eternity—makes the things of this little world seem what they really are. (3) Independence. The man who wishes to be independent of external circumstances must be dependent upon God. Depend somewhere this leaning heart of man must; and if you wish not to depend upon the creature, you must depend upon the Creator.

II. "Neither count I my life dear unto myself." To the natural man the external joys and sorrows of life are all, for he knows no other. But when, by union with the Lord Jesus Christ, the Holy Spirit enters into a man’s breast, and he begins another life, that life of Jesus within him becomes to his perception so predominant—it becomes so all-important to him—that the other gradually sinks away and away into a distant insignificance. He stands, as it were, on the margin of a river, and he rejoices to see it flowing out; he rejoices that that which separates him from the land beyond shall cease to be, because he looks for the time when he shall take his wing and fly away and be at rest; and when he contemplates all the affections and fellowships—the rest, the services, the pure, unsullied joys of that life—that which was once to him exceeding precious becomes a thing of little worth, and he can say, "None of these things move me, neither count I my life dear unto myself."

J. Vaughan, Sermons, 1865, p. 1.

References: Act 20:24.—Spurgeon, Sermons, vol. xxix., No. 1734; J. S. Pearsall, Christian World Pulpit, vol. i., p. 251; Ibid., vol. v., p. 254; Preacher’s Monthly, vol. vi., p. 14; G. Brooks, Five Hundred Outlines, p. 3; Homilist, 2nd series, vol. ii., p. 29. Act 20:27.—W. Gresley, Practical Sermons, p. 1. Act 20:26, Act 20:27.—Spurgeon, Sermons, vol. vi., No. 289.

Act 20:28

I. The flock is the true Church, the spiritual living family of God, and the charge given us concerning them is, "Feed that flock over the which the Holy Ghost hath made you overseers." Then there is food provided? Most undoubtedly—abundant food, provision to meet all your requirements, all your possible wants and desires. The provision is absolutely and exclusively in the word of God. All the blessings that faith appropriates wherever the soul is sustained and fed are to be found in the word of God. It is all apprehended by faith, and there is no legitimate object on which faith is fixed but those that are presented to us by the teaching of the Spirit of God on the pages of God’s holy word. It is exactly in proportion as the precious things of the word of the living God are brought forth and dealt out in all their richness and profusion in the ministrations of God’s ambassadors that souls are fed and nourished and sustained and built up in faith.

II. Consider, next, wherein the qualification of ministers consists for feeding the flock. The qualification is a knowledge of the counsel of God. That was Paul’s qualification, and by virtue of his teaching, and the communication by his instrumentality of such qualifications to the elders of the church at Ephesus, they were competent. What is wanted is plain, downright, dogmatical teaching of the word of God—the great and glorious doctrines put forth distinctly and positively, no attempting to reconcile what God does not reconcile, but the grand fundamental truths beginning with God’s everlasting purpose and man’s responsibility in connection therewith; a free, full, finished, present, and everlasting salvation proposed to every child of man willing to receive it; the certainty that God will keep His own and bring them to the haven where they would be; that there is food for every spiritual necessity and requirement,—these are things that are wanted in the pulpit. Then will our people be edified and built up, and become trees of God’s own planting, bearing abundant fruit to His glory.

III. Look at the motive here assigned for feeding the flock. God hath bought the Church with His own blood. This shows us the value of the Church. It is one of the strongest conceivable motives why the elders of the Church and ministers should devote themselves to the work of the Lord.

C. Molyneux, Penny Pulpit, No. 390.

References: Act 20:28.—Christian World Pulpit, vol. viii., p. 95 Preacher’s Monthly, vol. ii., pp. 100, 140, 243, 244. Act 20:31.—J. H. Hitchens, Christian World Pulpit, vol. v., p. 20; B. Gregory, Ibid., vol. xviii., p. 81; J. Edmunds, Fifteen Sermons, p. 343. Act 20:32.—A. Barry. Cheltenham College Sermons, p. 216; J. J. S. Perowne, Sermons, p. 120.

Act 20:35

I. These words are often interpreted in a very narrow spirit. They are supposed generally to be merely a reference to the giving of alms; so it is said that as an apostle Paul ministered unto his own necessities and to those that were with him—showed them all things—how he had to support the weak, and to remember the words of the Lord Jesus, "It is more blessed to give than to receive." I think the Apostle himself is using this as a great general principle, and not a special application of it. I am not quite sure that it is always more blessed to give than to receive, if it is only a question of giving charitable dole. Sometimes giving blesses neither him that gives nor him that receives. But the point of the text is that the Christian man is to remember that what he does is not for himself, but for others. From him ever is to flow out a holy stream of influence, whereby he, denying himself and sacrificing himself, becomes good and does good to those who are around. The Church will only be strong as you exhibit this spirit. You will find it more blessed to give than to receive, for it will take you out of yourselves. Every member should remember that he is not for himself, but for the Church.

II. This principle is the grand bond of social union too. If everybody in the Church would be looking out for himself, I should very soon hear of a root of bitterness springing up to trouble him. God is ever giving, giving to all, giving without much gratitude. How many of us are guided constantly in our thoughts of giving by what we are to receive in return! We are always seeding, expecting the harvest. God is always seeding, and leaving the harvest for those who wish to gather it. You remember that old legend, which is told in some ancient rabbinical story, very touching and very beautiful, concerning Abraham. He was sitting at the door of his tent one day waiting to receive strangers; and there came up to him an old man a hundred years old, bowed with age and travel, who asked for refreshment and hospitality; and Abraham arose and welcomed the stranger to his tent, and set meat and bread before him, and waited upon the aged man; but he was surprised when he observed that the aged man began to eat without first giving God thanks. Abraham said, "Sir, you have taken your food without blessing God first: why is this?" And the man answered, "I do not believe in God. I worship the host of heaven." Whereupon, saith the story, Abraham grew zealously angry, and drove the man out, and would not receive him into his tent. Then God called Abraham and said, "I have borne with that man these hundred years or more, and he never regarded Me, and canst thou not bear with him a few minutes when he gives thee no trouble?" Whereupon Abraham rose, went out and fetched the stranger in, washed his feet, gave him food once more and good counsel. Abraham’s God is our God, and the spirit of the Eternal One only receives fullest, completest illustration when we learn fully this blessed principle, "It is more blessed to give than to receive."

L. D. Bevan, Penny Pulpit, No. 905.

Act 20:35

I. In the one word "blessed" the whole force of this sentence lies, What does "more blessed" mean? Is there any reference in it to enjoyment. Because if there is, all enjoyment being a reception of pleasure, the blessing will thus seem to mean, that he who gives shall receive more pleasure than he who merely receives, and so we shall have set before us the unworthy motive—giving for receiving’s sake. Does our Lord mean this? Undoubtedly He does mean this; undoubtedly He does set before us as a motive, to give, for receiving’s sake. There can be no blessing, in order to receive in this world. But when a man ardently desires to receive more of the joys of the future state he necessarily desires also to grow in grace and in the knowledge and obedience of Christ, to become free from sin in every form, and from every unworthy and degrading motive and act. An ardent longing for the joys of the next world is not greediness, is not selfishness, but leads a man in fact to the mortification of these very vices by their being incompatible with the object of his earnest endeavours. And this kind of happiness is evidently that contemplated by our Saviour in the text.

II. Why is it more blessed to give than to receive? (1) First, because the act itself is more salutary. The act and habit of giving reminds us ever why we were sent into the world; disperses our regard from self on others; keeps up a tender spirit, a wakeful conscience, an onward look of hope for more opportunity of good, an earnest endeavour to better society, to promoted happiness, to become a blessing to the world in the largest sense. (2) To give is more blessed than to receive, because it is more Christian—more the calling of the follower and imitator of Christ. (3) To give is more blessed, as being more in accordance with the teaching of the Holy Spirit. He is the Spirit of Love. (4) Again, it is more blessed as being more like the Father Himself, who giveth us all things freely to enjoy; who gave us His own Son, and through Him His unspeakable gift of the Holy Spirit. It is likeness to Him, partaking of the Divine nature by being lifted into the likeness of all His glorious attributes, that is the utmost perfection of created being.

H. Alford, Quebec Chapel Sermons, vol. ii., p. 1.

References: Act 20:35.—C. Girdlestone, Twenty Parochial Sermons, p. 103; L. Campbell, Some Aspects of the Christian Ideal, p. 40; J. Keble, Sermons on Various Occasions, p. 298. Act 20:36-38.—Church of England Pulpit, vol. xx., p. 25. Act 20:38.—J. Ker, Three Hundred Outlines on the New Testament, p. 118. Act 21:3.—Homiletic Quarterly, vol. ii., p. 204. Act 21:6.—J. Edmunds, Fifteen Sermons, p. 46. Act 21:12-14.—Preacher’s Monthly, vol. viii., p. 54. Act 21:13.—Homiletic Quarterly, vol. ii., p. 265; G. Brooks, Five Hundred Outlines, p. 355.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

The foregoing chapter acquaints us with a very great and imminent danger which the apostle escaped at Ephesus, where he had like to have been torn in pieces by those heathenish idolaters; which gave him occasion to say, That after the manner of men he had fought with beasts at Ephesus. 1Co 15:32

In this chapter we find, that the apostle, yielding to the fury of his persecutors, prudently withdraws from Ephesus into Macedonia: yet not so much for his own safety, (for he was willing to die Christ’s sacrifice, if he might live no longer Christ’s servant,) as for the church’s future advantage, that the disciples in Ephesus might be no farther persecuted upon his account.

Hence learn, That the ministers of the gospel may depart from a place and people, where their ministry has been very successful, when driven from thence by the fury of persecution. Thus St. Paul here obeyed the command of Christ elsewhere: When they persecute you in one city, flee to another, Mat 10:23.

Observe, 2. Though St. Paul withdrew from Ephesus, to allay the fury of persecution there; yet he left Timothy behind, to confirm and comfort the disciples as his substitute, and to strengthen them in the faith of the gospel, I besought thee to abide still at Ephesus, when I went into Macedonia, &c. 1Ti 1:3

Observe, 3. The apostle no sooner escapes the fury of the Heathens at Ephesus, but he is in danger of his life at Macedonia, by his own countrymen the Jews, ver.3. The Jesus laid wait for him.

Well might the apostle say, he was in deaths often, in perils of robbers, in perils in the city, in perils by my own countrymen, in perils among false brethern, 2Co 11:26.

The wicked Jews, when they could not prevail against St. Paul by open force, contrive his ruin by secret treachery; but God gave him knowledge of their designs, and he avoided them, by turning another way.

Thence learn, That it is high presumption, and a bold tempting of God, to run headlong upon evident and imminent dangers; and not to improve all lawful means we can to prevent and decline them. To trust to means, is to neglect God; but to neglect the means for our own preservation, is to tempt God. St. Paul would not tempt God by running into dangers, though his cause was never so good.

Observe, 4. The persons are mentioned by name who accompanied the apostle, and administered unto him; to wit, Sopater, Arisarchus and Secundus, Gaius and Timotheus, Tychicus and Trophimus; these accompanied the apostle, not out of state, but for necessary service: to which may be added St. Luke; but, being the penman of this book, he declines mentioning of himself by name, though his praise will for ever be in the gospel, and ecclesiastical story.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

PAUL GOES TO EUROPE THE SECOND TIME

1. We learn (1Co 1:8) that Paul remained in Ephesus at this time, A. D. 57, till after Pentecost, which was early in June, fifty days after April 14, having written the first Corinthian letter and sent it on to them by Stephanas, Fortunatus and Achaicus. After this memorable uproar, calling together the disciples, exhorting and bidding them a loving adieu, he sails away to Macedonia.

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

XX: 1. (1) “ After the tumult had ceased, Paul called to him the disciples, and bade them farewell, and departed to go into Macedonia.” Thus ended the long-continued labors of the apostle in Ephesus. The “great and effectual door,” which he saw open before him but a few weeks previous, had now been suddenly closed; and the “many adversaries,” for the noble purpose of resisting whom he had resolved to remain in Ephesus till Pentecost, had prevailed against him. He had accomplished much in the city and province, but there seemed now a terrible reaction among the people in favor of their time-honored idolatry, threatening to crush out the results of his long and arduous labors. When the disciples, whom he had taught and warned with tears, both publicly and from house to house, for the space of three years, were gathered around him for the last time, and he was about to leave them in a great furnace of affliction, no tongue can tell the bitterness of the final farewell. All was dark behind him, and all forbidding before him; for he turns his face toward the shore across the Ægean, where he had been welcomed before with stripes and imprisonment. No attempt is made, either by Luke or himself, to describe his feelings, until he reached Troas, where he was to embark for Macedonia, and where he expected to meet Titus returning from Corinth. At this point, a remark of his own gives us a clear insight to the pent-up sorrows of his heart. He writes to the Corinthians: “When I came to Troas for the gospel of Christ, and a door was opened to me by the Lord, I had no rest in my spirit, because I found not my brother Titus; but took leave of them, and came away into Macedonia.” We have followed this suffering apostle through many disheartening scenes, and will yet follow him through many more; but only on this occasion do we find his heart so sink within him that he can not preach the gospel, though the door is opened to him by the Lord. He had hoped that the weight of sorrow which was pressing him down above his strength to bear, would be relieved by the sympathy of the beloved Titus, and the good news that he might bring from Corinth; but the pang of disappointment added the last ounce to the weight which crushed his spirit, and he rushed on, blinded with tears, in the course by which Titus was coming. A heart so strong to endure, when once crushed, can not readily resume its wonted buoyancy. Even after the sea was between him and Ephesus, and he was once more among the disciples of Macedonia, he is still constrained to confess, “When we had come into Macedonia, our flesh had no rest, but we were afflicted on every side; without were fightings; within were fears.” Finally, however, the long-expected Titus arrived with good news from Corinth, and thus the Lord, who never forgets his servants in affliction, brought comfort to the overburdened heart of Paul, and enabled him to change the tone of the second letter to the Corinthians, and express himself in these words: “Nevertheless, God, who is the comforter of those who are lowly, comforted us by the coming of Titus, and not by his coming only, but by the consolation with which he was comforted in you, telling us your earnest desire, your mourning, your fervent mind toward me, so that I rejoiced the more.”

But the news brought by Titus was not all of a cheering kind. He told of the good effects of the former epistle; that the majority of the Church had repented of their evil practices; that they had excluded the incestuous man; and that they were forward in their preparation for a large contribution to the poor saints in Judea. But he also brought word that Paul had some bitter personal enemies in the Church, who were endeavoring to injure his reputation, and subvert his apostolic authority. For the purpose of counteracting the influence of these ministers of Satan, encouraging the faithful brethren in their renewed zeal, and presenting to them many solemn and touching reflections suggested by his own afflictions, he addressed them the epistle known as the Second to the Corinthians, and dispatched it by the hand of Titus and two other brethren, whose names are not mentioned.

That we are right in assuming this as the date of this epistle, is easily established. For First, He refers, in the epistle, to having recently come from Asia into Macedonia, which he had now done according to the history. Second, He wrote from Macedonia, when about to start from that province to Corinth. But he was never in Macedonia previous to this, except when there was as yet no Church in Corinth, and he was never here afterward on his way from Asia to Corinth.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Acts Chapter 20

But let us return to the history of Paul.

After the uproar has ceased he sends for the disciples, embraces them, and departs for Macedonia; he visits that whole country, and comes into Greece. The beginning of the Second Epistle to the Corinthians gives the details of this part of his history. In Greece he remains three months; and when the Jews lay wait for him, he goes round by Macedonia, instead of sailing straight to Syria. At Troas (where a door had been opened to him on his way into Greece, but where his affection for the Corinthians had not allowed him to remain) he spends his Sunday, and even the whole week, in order to see the brethren. We perceive the usual object of their assembly: they “came together to break bread”; and the ordinary occasion of holding it-”the first day of the week.” Paul avails himself of this to speak to them all night; but it was an extraordinary occasion. The presence and the exhortations of an apostle failed in keeping them all awake. It was not however an assembly held in secret or in the dark. There were many lamps to light the upper chamber in which they met. By the place in which they came together we see that the assemblies were not composed of very many persons. The upper room in Jerusalem received, perhaps, one hundred and twenty. It appears by different salutations, that they met in private houses-probably in several, if the number of believers required it; but there was only one assembly.

Eutychus pays the penalty of his inattention; but God bears testimony to His own goodness, and to the power with which He had endued the apostle, by raising him from a state of death. Paul says that his soul was yet in him: he had only to renew the connection between it and his physical organism. In other cases the soul had been recalled.

Paul chose to go alone from Troas to Assos. We see all through the history, that he arranged, by the power that the Spirit gave him over them, the willing services of his companions-not, doubtless, as their master, yet more absolutely than if he had been so. He is (under Christ) the centre of the system in which he labours, the centre of energy. Christ alone can be by right the centre of salvation and of faith. It was only as filled with the Spirit of God that Paul was the centre even of that energy; and it was, as we have seen, by not grieving Him, and by exercising himself to have a conscience void of offence both towards God and towards men.

Paul does not stop at Ephesus, because in so central a place he must have stayed some time. It is necessary to avoid that which has a certain moral claim upon us, if we would not and ought not to be detained by the obligation it imposes upon us.

It was no want of affection for the beloved Ephesians, nor any thought of neglecting them. He sends for the elders, and addresses a discourse to them, which we must examine a little, as setting before us the position of the assembly at that time, and the work of the gospel among the nations.

The assemblies were consolidated over a pretty large extent of country, and in divers places at least had taken the form of a regularly ordered institution. Elders were established and recognised. The apostle could send for them to come to him. His authority also was acknowledged on their part. He speaks of his ministry as a past thing-solemn thought! but he takes them to witness not only that he had preached the truth to them, but a truth that spoke to their conscience; setting them before God on the one hand, and on the other presenting to them Him in whom God made Himself known, and in whom He communicated all the fulness of grace on their behalf-Jesus, the object of their faith, the Saviour of their souls. He had done this through trouble and through difficulty, in face of the unprincipled opposition of the Jews who had rejected the Anointed One, but in accordance with the grace that rose above all this evil and declared salvation to the Jews, and going beyond these limits (because it was grace) addressed itself to the Gentiles, to all men, as sinners and responsible to God. Paul had done this, not with the pride of a teacher, but with the humility and the perseverance of love. He desired also to finish his ministry, and to fail in nothing that Jesus had committed to him. And now he was going to Jerusalem, feeling bound in spirit to do so, not knowing what would befall him, but warned by the Holy Ghost that bonds and afflictions awaited him. With regard to themselves, he knew his ministry was ended, and that he should see their face no more. Henceforth responsibility would specially rest upon them.

Thus what the Holy Ghost here sets before us is, that now, when the detail of his work among the Gentiles to plant the gospel is related as one entire scene among Jews and Gentiles, he bids adieu to the work; in order to leave those whom he had gathered together in a new position, and in a certain sense to themselves. [32] It is a discourse which marks the cessation of one phase of the assembly-that of apostolic labours-and the entrance into another-its responsibility to stand fast now that those labours had ceased, the service of the elders whom “the Holy Ghost had made overseers,” and at the same time the dangers and difficulties that would attend the cessation of apostolic labour, and complicate the work of the elders on whom the responsibility would now more especially devolve.

The first remark that flows from the consideration of this discourse is, that apostolic succession is entirely denied by it. Owing to the absence of the apostle various difficulties would arise, and there would be no one in his place to meet or to prevent these difficulties. Successor therefore he had none. In the second place the fact appears that, this energy which bridled the spirit of evil, once away, devouring wolves from without, and teachers of perverse things from within, would lift up their heads and attack the simplicity and the happiness of the assembly, which would be harassed by the efforts of Satan without possessing apostolic energy to withstand them.

This testimony of Paul’s is of the highest importance with regard to the whole ecclesiastical system. The attention of the elders who are left in charge is directed elsewhere than to present apostolical care (as having no longer this resource, or anything that officially replaced it), in order that the assembly might be kept in peace and sheltered from evil. It was their part to care for the assembly in these circumstances. In the next place, that which was principally to be done for the hindrance of evil was to shepherd the flock, and to watch, whether over themselves or over the flock, for that purpose. He reminds them how he had himself exhorted them night and day with tears. Let them therefore watch. He then commends them, neither to Timothy, nor to a bishop, but-in a way that sets aside all official resource-to God, and to the word of His grace which was able to build them up and assure them of the inheritance. This was where he left the assembly; that which it did afterwards is not my subject here. If John came later to work in these parts, it was a great favour from God, but it changed nothing in the position officially. His labours (with the exception of the warnings to the seven assemblies in the Apocalypse, where judgment is in question) regarded the individual life, its character, and that which sustained it.

With deep and touching affection Paul parts from the assembly at Ephesus. Who filled the gap? At the same time he appealed to their consciences for the uprightness of his walk. The free labours of the apostle of the Gentiles were ended. Solemn and affecting thought! He had been the instrument chosen of God to communicate to the world His counsels respecting the assembly, and to establish in the midst of the world this precious object of His affections united to Christ at His right hand. What would become of it down here?

Footnotes for Acts Chapter 20

32: If Paul was ever set free and returned to these parts (not necessarily to Ephesus) as Philippians and Philemon and perhaps 2 Timothy would lead us to suppose, we have no scriptural account of it.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1–6. After the uproar was ceased. It had been his purpose to go into Macedonia (19:21), but to remain at Ephesus until after Pentecost (1 Cor. 16:8), and that time (about the middle of May, a.d. 57 or 58) had probably come. Hence, having exhorted the disciples (Revision), he departed. It was on his way to Greece that the Second Epistle to the Corinthians was written. He speaks in 2 Cor. 12:14 and 13:1, of coming “the third time” to Corinth. Hence, Hackett supposes that during the three years at Ephesus he made a flying visit to Corinth by sea to correct disorders in the church there.

When he had gone over those parts. Visited Philippi, Thessalonica, Berea at least, and possibly other Macedonian churches. He came into Greece. To Corinth. During the three months that he remained in Corinth, he wrote the greatest of all his letters, the Epistle to the Romans.

The Jews laid in wait. We have no further details, but it was, no doubt, a murderous plot. To prevent it, his plans were changed, and instead of sailing to Syria, he again took the route to Macedonia.

There accompanied him to Asia, Sopater. The Revision, based on the oldest MSS, calls him “the son of Pyrrhus.” He is otherwise unknown. Aristarchus. See 19:29. Secundus is not named elsewhere. Gaius of Derbe. So named to distinguish him from another Gaius (19:29). Derbe was in Lycaonia. See 14:6. Timotheus. This celebrated disciple was of Lystra near Derbe. See notes on 16:1–4. Tychicus. Supposed to be an Ephesian. See Col. 4:7, 8; Eph. 6:21; 2 Tim. 4:12. Trophimus. He attended Paul all the way to Jerusalem. See Acts 21:29 and 2 Tim. 4:20.

These going before. Paul evidently tarried with the church at Philippi, while they went on to Troas. Us. Luke was now a companion. When Paul first passed into Europe, six or seven years before, he was with him (16:12), but there are reasons for thinking that he had remained and labored in Philippi until this time. Henceforth he attends the great apostle.

Came to Troas in five days. The winds must have been contrary. Formerly (16:11) the voyage was made in two days. For Troas, see note on 16:8.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul leaves Ephesus and continues his travels.

After the uproar

"After the riot" or "Following the riot"

he said farewell

"he said goodbye"

spoken many words of encouragement to them

"had greatly encouraged the believers" or "had said many things to encourage the believers"

After he had spent three months there

"After he had stayed there three months." This speaks about time as if it were something a person could spend. (See: Metaphor)

a plot was formed against him by the Jews

This can be stated in active form. AT: "the Jews formed a plot against him" or "the Jews formed a secret plan to harm him" (See: Active or Passive)

by the Jews

This means only some of the Jews. AT: "by some of the Jews" (See: Synecdoche)

as he was about to sail for Syria

"as he was ready to sail for Syria"

translationWords

Paul

disciple

courage

Macedonia

believe

Greek

month

Jew

Syria

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Embraced [ασπασαμενος] . Better, as Rev., took leave. The word is used for a salutation either at meeting or parting. See ch. Act 21:6, 7.

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