Acts 20:36

After the parting sermon that Paul preached to the elders of Ephesus, which was very affecting, we have here the parting prayer and tears, which were yet more affecting; we can scarcely read the account here given of them, and meditate upon them with dry eyes.

I. They parted with prayer (Act 20:36): And, when he had thus spoken, he kneeled down, and prayed with them all. And, no doubt, it was a prayer every way suited to the present mournful occasion. He committed them to God in this prayer, prayed that he would not leave them, but continue his presence with them. 1. It was a joint prayer. He not only prayed for them, but prayed with them, prayed with them all; that they might put up the same petitions for themselves and one another that he put up to God for them all, and that they might learn what to ask of God for themselves when he was gone. Public prayers are so far from being intended to supersede our own secret prayers, and make them needless, that they are designed to quicken and encourage them, and to direct us in them. When we are alone we should pray over the prayers that our ministers have put up with us. 2. It was a humble reverent prayer. This was expressed by the posture they used: He kneeled down, and prayed with them, which is the most proper gesture in prayer, and significant both of adoration and of petition, especially petition for the forgiveness of sin. Paul used it much: I bow my knees, Eph 3:14. 3. It was a prayer after sermon; and, we may suppose, he prayed over what he had preached. He had committed the care of the church at Ephesus to those elders, and now he prays that God would enable them faithfully to discharge this great trust reposed in them, and would give them those measures of wisdom and grace which it required; he prayed for the flock, and all that belonged to it, that the great Shepherd of the sheep would take care of them all, and keep them from being a prey to the grievous wolves. Thus he taught these ministers to pray for those they preached to, that they might not labour in vain. 4. It was a parting prayer, which might be likely to leave lasting impressions, as the farewell sermon did. It is good for friends, when they part, to part with prayer, that by praying together just at parting they may be enabled to pray the more feelingly one for another when they are separated, which is one part of our Christian duty, and an improvement of the communion of saints. The Lord watch between us, and watch over us both, when we are absent one from the other, is a good parting prayer (Gen 31:49), as also that our next meeting may be either nearer heaven or in heaven. Paul here followed the example of Christ, who, when he took leave of his disciples, after he had preached to them, prayed with them all, Joh 17:1.

II. They parted with tears, abundance of tears, and most affectionate embraces, Act 20:37, Act 20:38. 1. They all wept sorely. We have reason to think the Paul himself began; though he was determined to go, and saw his call clear to other work, yet he was sorry in his heart to leave them, and many a tear it cost him. He that was so often in tears while he was with them (Act 20:19, Act 20:31), no doubt shed many at parting, so watering what he had sown among them. But the notice is taken of their tears: They all wept sorely; there was not a dry eye among them, and it is probable the affectionate expressions Paul used in prayer set them a-weeping. These were tears of love and mutual endearment, like those of Jonathan and David, when they were forced to part, and wept one with another, until (as if they wept for strife) David exceeded, Sa1 20:41. 2. They fell upon Paul's neck, and kissed him, all, one after another, each bewailing his own loss: "How can I part with this invaluable man, this blessed Paul," says one, "in whom my life is a manner bound up?" - "Farewell, my dear friend," says another, "a thousand thanks to thee, and ten thousand to God for thee, and for all the pains thou hast taken with me for my good." "And must we part?" says another: "must I lose my spiritual father, nurse, and guide?" - "What will become of us now?" says another, "when we shall no more have him to apply to, and receive direction from? What shall I do, if the Lord take away my master from my head? My father, my father, the chariots of Israel, and the horsemen thereof." Note, Those that are most loving are commonly best beloved. Paul, who was a most affectionate friend himself, had friends that were very affectionate to him. These tears at parting with Paul were a grateful return for all the tears he had shed in preaching to them and praying with them. He that watereth shall be watered also himself. 3. That which cut them to the heart thus, and made this place such a Bochim, such a place of weepers, was, that word which Paul spoke, that he was certain they should see his face no more. If he had given them directions to follow him, as he did to those that were his usual companions, or any intimation that he would come hereafter and make them a visit, they could have borne this parting pretty well; but when they are told that they shall see his face no more in this world, that it is a final farewell they are now giving and taking, this makes it a great mourning; it makes farewell just like a funeral, and puts them into this passion of weeping. There were other things for which they sorrowed - that they should lose the benefit of his public performances, and see him no longer presiding in their assemblies, should have none of his personal counsels and comforts; and, we hope, they sorrowed for their own sin, in not profiting more by his labours while they had him among them, and which had provoked God to order his remove. But that which gave the most sensible accent to their grief was that they should see his face no more. When our friends are separated from us by death, this is the consideration with which we raise up our mourning, that we shall see their faces no more; but we complain of this as those that have no hope, for if our friends died in Christ, and we live to him, they are gone to see God's face, to behold his glory, with the reflection of which their faces shine, and we hope to be with them shortly. Though we shall see their faces no more in this world, we hope to see them again in a better world, and to be there together for ever and with the Lord.

III. They accompanied him unto the ship, partly to show their respect for him (they would bring him on his way as far as they could), and partly that they might have a little more of his company and conversation; if it must be the last interview, they will have as much of him as they can, and see the last of him. And we have reason to think that when they came to the water-side, and he was about to go on board, their tears and embraces were repeated; for loth to part bids oft farewell. But this was a comfort to both sides, and soon turned this tide of passion, that the presence of Christ both went with him and staid with them.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act 20:36-38. When he had thus spoken, he kneeled down — The posture generally used by the apostles and first Christians in prayer, as it had been also by our Lord himself, and by holy men of old; see the margin. And it is a posture peculiarly proper, as being expressive of humility before God, of reverence for him, and submission to him. And prayed with them all — Doubtless in the most fervent and affectionate manner. And they all wept sore — The old as well as the young, the men as well as the women. Anciently men, yea, the best and bravest of men, were easily melted into tears; a thousand instances of which might be produced, from profane as well as sacred writers. But now, notwithstanding the effeminacy which almost universally prevails, we leave those tears to women and children. Sorrowing most of all for the words which he spake, that they should see his face no more — In those parts where they had so long enjoyed the benefits of his ministry, inspection, and converse. Think, reader, what sorrow will be in the great day when God shall say to all who are found on the left hand, that they shall see his face no more! And they accompanied him unto the ship — Commending his person to the protection, and his labours to the blessing, of his great Master.

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

Act 20:36. Θεὶς γόνατα, having knelt down) His spirit kindling into a glow, in public, ch. Act 21:5.

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

Act_20:36-38. What a simple, true,[116] tender, and affecting description!

κατεφίλουν] denotes frequent and fervent kissing. Comp. on Mat_26:49; Luk_15:20.

ΘΕΩΡΕῖΝ] to behold, is chosen from the standpoint of the ὀδυνώμενοι. On the other hand, in Act_20:25, ὌΨΕΣΘΕ.

ΠΡΟΈΠΕΜΠ.] of giving a convoy, as in Act_15:3, Act_21:5.

[116] It borders on wantonness to affirm that this impression of the speech is not so much that which the presbyters received from it, as that which the reader of the Book of Acts is meant to receive from the previous narrative, Zeller, p. 274.

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 20:36 . θεὶς τὰ γόν ., see above on p. 203.

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

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

Next: Acts Chapter 21

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

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

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

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.

(36) He kneeled down, and prayed with them all.—The historian who has recorded what we may call the “charge” of St. Paul, shrinks, with a natural reverence, from reporting his prayer. Eph_3:14-21 will enable the thoughtful reader to represent to himself its substance, perhaps even its very thoughts and words.

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

36. The kneeling posture marks the special character and solemnity of the prayer. We find the Apostle doing the same in his parting from the brethren at Tyre (Act_21:5). On the usual custom of standing in prayer, cp. Mar_11:25 and the account of the Pharisee and publican (Luk_18:11-13). It has often been noticed that the historian, who gives the speech with unusual fulness, does not venture to record the prayer.

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.

36 And when he had thus spoken, he kneeled down, and prayed with them all.

Ver. 36. And prayed with them all] O verum valedicendi morem Christianis dignum, saith one. Now it’s no use parting without potting and healthing. Quae turpissima κυκλοσποσια, Principum derisio, a parasitis traxit originem, saith Pasor. Which cursed custom had its beginning from court parasites.

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.

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

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

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

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

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

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

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

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

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

The elders bid their teacher Godspeed:

v. 36. And when he had thus spoken, he kneeled down and prayed with them all.

v. 37. And they all wept sore, and fell on Paul’s neck, and kissed him,

v. 38. sorrowing most of all for the words which he spake that they should see his face no more. And they accompanied him unto the ship.

The touching farewell address of Paul had deeply moved all the elders of Ephesus. And this impression was heightened by the fact that, when he had finished speaking to them, he knelt down, threw himself down on his knees with them, and sent up a fervent supplication to the throne of grace, for himself, for the congregation at Ephesus, for the Church at large, imploring the protection of the Lord upon His own work. The leave-taking, after the manner of the warm-blooded Southern people, was very affectionate. Much bitter weeping of all took place, and, unable to control their feelings, they fell upon Paul’s neck and kissed him again and again; for they had been most deeply affected by the word which he told them that they would not see his face again, would never again behold him expounding to them the wonderful mysteries of God. And then, as a final show of affection and relevance, they brought the apostle on his way to the ship, the harbor being some distance from the place where they met with him. Note: Such tender affection of a congregation for the teacher that has brought them the Word of Life, with similar expressions of this love, is witnessed even in our days; and it is surely well pleasing to the Lord to see the relation take this form’. Nevertheless, it must never be forgotten that the affection should center in the Gospel proclamation rather than in the person of the pastor or teacher. The Gospel and the work of saving souls must stand in the foreground at all times, and for the sake of these the servants of the Lord should be esteemed very highly, 1Th 5:13.

Summary.Paul makes the intended journey to Macedonia and Greece, returning to Asia by way of Philippi and Troas, and meeting the elders of Ephesus at Miletus, where he addresses them in a touching farewell.

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

Observe here, 1. What a solemn and sacred farewell St. Paul and the elders of Ephesus take of each other: They kneeled down and prayed together; instead of a parting cup, here is a parting prayer, and this accompanied with tears: They all wept sore. There is sufficient occasion for sorrow and weeping, when the church loses a faithful pastor; it is a public loss, and many are concerned in it.

Observe, 2. How loth, how very loth, they were to part with the apostle, who had so exceedingly endeared himself unto them, by his holiness, humility, and universal usefulness. Accordingly they accompany him unto the ship, and when gone off to sea, send a long look after him; being more especially grieved at these words, That they should see his face no more.

Learn thence, That a faithful minister of Christ is enjoyed with much love, and finally parted from with much sorrow, by those who believe and obey the gospel.

Parting work is hard work: how hard is it for a husband and wife, for parents and children to part! and perhaps it is as hard sometimes for ministers and people, who have lived in mutual endearments, to the glory of God, and singular comfort of each other, when they are pulled one from another alive by cruel persecutors, or when dying by the king of terrors.

The parting is sad; but, blessed be God, the next meeting will know no parting. When ministers and people meet together at the right hand of God in heaven, they shall never part more, but shall for ever be with the Lord.

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

36. “Saying these things, putting down his knees, he prayed along with them all.” If you would be in the Apostolic succession you must always have an ample supply of kneeling grace. Prayer is the greatest privilege on earth, magnetizing heaven and bringing it into the heart. Without it this world is the ante-room of hell. Available prayer makes you indefatigable on the knee-drill. Lord, burn out of us all of the devil’s starch that keeps us from kneeling.

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

36-38. When these solemn and touching words were concluded, the apostle was ready to re-embark upon the vessel about to weigh anchor in the harbor, and the final farewell must be spoken. (36) " And when he had thus spoken, he kneeled down, and prayed with them all; (37) and they all wept much, and fell upon Paul's neck, and kissed him, (38) sorrowing most of all for the word which he had spoken, that they should see his face no more. " It would be difficult to imagine a more touching scene. The tears of women and of children are sometimes shallow; but when full-grown men, men of gray hairs, who have been hardened to endurance by the bitter struggles of life, are seen to weep like children, and to fall upon one another's necks, we have the deepest expression of grief ever witnessed on earth. Such, however, is not the sorrow of this world. When the strong man of the world is overwhelmed with grief, he seeks for solitude, and his heart grows harder while it is breaking. But the sorrow of the man of faith is softening and purifying. It binds the afflicted in closer sympathy with one another and with God, while it is sanctified by prayer. It is painful, but it is not altogether unwelcome. It is a sorrow which we are willing to feel again, and which we love to remember. The history of the Church is full of scenes like this. When the paths of many pilgrims meet, and they mingle together, for a few days, their prayers, their songs of praise, their counsels, and their tears, the hour of parting is like a repetition of this scene on the sea-shore at Miletus. Tears, and heavings of the breast, which tell of grief and love and hope all struggling together in the soul; the parting hand and fond embrace; the blessing of God invoked, but not expressed; the sad turning away to duties which the soul feels for the moment too weak to perform-these are all familiar to the servants of God, and are remembered as tokens of those hours when, most of all, the joys of heaven seem to triumph over the sorrows of earth.

If Paul had been parting from these brethren under happy anticipations for them both, the sorrow of neither party could have been so great. But, added to the pain of a final parting was the gloom of their own uncertain future, and the terrible and undefined afflictions which certainly awaited him. There is not, in the history of our race, apart from the sufferings of the Son of God, a nobler instance of self-sacrifice than is presented by Paul on this journey. He had already, twelve months before this, recounted a catalogue of sufferings more abundant than had fallen to the lot of any other man. He had been often in prison, and often on the verge of death. From the Jews he had five times received forty stripes save one, and had three times been beaten with rods. Once he was stoned, and left on the ground, supposed to be dead. He had suffered shipwreck three times, and spent a day and a night struggling in the waters of the great deep. In his many journeys, he had been exposed to perils by water, by robbers, by his own countrymen, by the heathen; in the city, in the wilderness, in the sea, and among false brethren. He had suffered from weariness, and painfulness and wakefulness. He had endured hunger and thirst, and had known what it was to be cold for want of sufficient clothing. Besides all these things, which were without, he had been and was still bearing a burden not less painful in the care of all the Churches. And besides even all this, was that thorn in the flesh, the messenger of Satan to buffet him, which was so irritating and humiliating that he had three times prayed the Lord to take it from him. These sufferings we would think enough for the portion of one man; and we would suppose that his scarred and enfeebled frame would be permitted to pass the remainder of its days in quiet. Yet here we find him on his way to Jerusalem, engaged in a mission of mercy, but warned by the voice of prophesy that bonds and afflictions still awaited him. Most men would have said: I have suffered enough. The success of my present enterprise is doubtful, at best, and it is certain to bring me once more into prison, and into untold afflictions. I will, therefore, remain where I am, amid brethren who love me, and strive to end my days in peace. Such may have been the feelings of the Ephesian elders, as they clung tearfully around him; but how grandly the hero lifts himself above all such human weakness, while he exclaims: "None of these things move me, neither do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the favor of God." When parting forever from such a man, they might well weep, and stand mute upon the shore till the white sails of his vessel grew dim in the distance, ere they turned in loneliness to the toils and dangers which they were now to encounter without the presence or counsel of their great teacher. We are not permitted to return with them to Ephesus, and listen to their sorrowful conversation by the way; but must follow that receding vessel, and witness the bonds and afflictions which await its most noted passenger.

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.

36–38. He kneeled down, and prayed. This was the most appropriate parting for these ancient men of God.

Fell on Paul's neck, and kissed him. An Eastern custom of exhibiting great affection.

That they should see his face no more. This thought caused their greatest sorrow, but we have seen that it is probable that they did see him again. It was not, however, until after Acts was written. See note on verse 25.

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 ends his time with the elders of the church of Ephesus by praying with them.

he knelt down and prayed

It was a common custom to kneel down while praying. It was a sign of humility before God. (See: Symbolic Action)

embraced Paul

"hugged him closely" or "put their arms around him"

kissed him

Kissing someone on the cheek is an expression of brotherly or friendly love in the Middle East.

they would never see his face again

The word "face" here represents Paul's physical body. AT: "will not see me anymore on this earth" (See: Synecdoche)

translationWords

pray

Paul

kiss

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

36. θεὶς τὰ γόνατα, having knelt down. The kneeling posture marks the special character and solemnity of the prayer. We find the Apostle doing the same in his parting from the brethren at Tyre (Act 21:5). On the usual custom of standing in prayer, cf. Mar 11:25 and the account of the Pharisee and publican (Luk 18:11-13). It has often been noticed that the historian, who gives the speech with unusual fulness, does not venture to record the prayer.

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.