Acts 20 commentary

Tumults or opposition may constrain a Christian to remove from his station or alter his purpose, but his work and his pleasure will be the same, wherever he goes. Paul thought it worth while to bestow five days in going to Troas, though it was but for seven days' stay there; but he knew, and so should we, how to redeem even journeying time, and to make it turn to some good account.

Though the disciples read, and meditated, and prayed, and sung apart, and thereby kept up communion with God, yet they came together to worship God, and so kept up their communion with one another. They came together on the first day of the week, the Lord's day. It is to be religiously observed by all disciples of Christ. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is remembered, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the early times it was the custom to receive the Lord's supper every Lord's day, thus celebrating the memorial of Christ's death. In this assembly Paul preached. The preaching of the gospel ought to go with the sacraments. They were willing to hear, he saw they were so, and continued his speech till midnight. Sleeping when hearing the word, is an evil thing, a sign of low esteem of the word of God. We must do what we can to prevent being sleepy; not put ourselves to sleep, but get our hearts affected with the word we hear, so as to drive sleep far away. Infirmity requires tenderness; but contempt requires severity. It interrupted the apostle's preaching; but was made to confirm his preaching. Eutychus was brought to life again. And as they knew not when they should have Paul's company again, they made the best use of it they could, and reckoned a night's sleep well lost for that purpose. How seldom are hours of repose broken for the purposes of devotion! but how often for mere amusement or sinful revelry! So hard is it for spiritual life to thrive in the heart of man! so naturally do carnal practices flourish there!

Paul hastened to Jerusalem, but tried to do good by the way, when going from place to place, as every good man should do. In doing God's work, our own wills and those of our friends must often be crossed; we must not spend time with them when duty calls us another way.

The elders knew that Paul was no designing, self-seeking man. Those who would in any office serve the Lord acceptably, and profitably to others, must do it with humility. He was a plain preacher, one that spoke his message so as to be understood. He was a powerful preacher; he preached the gospel as a testimony to them if they received it; but as a testimony against them if they rejected it. He was a profitable preacher; one that aimed to inform their judgments, and reform their hearts and lives. He was a painful preacher, very industrious in his work. He was a faithful preacher; he did not keep back reproofs when necessary, nor keep back the preaching of the cross. He was a truly Christian, evangelical preacher; he did not preach notions or doubtful matters; nor affairs of state or the civil government; but he preached faith and repentance. A better summary of these things, without which there is no salvation, cannot be given: even repentance towards God, and faith towards our Lord Jesus Christ, with their fruits and effects. Without these no sinner can escape, and with these none will come short of eternal life. Let them not think that Paul left Asia for fear of persecution; he was in full expectation of trouble, yet resolved to go on, well assured that it was by Divine direction. Thanks be to God that we know not the things which shall befall us during the year, the week, the day which has begun. It is enough for the child of God to know that his strength shall be equal to his day. He knows not, he would not know, what the day before him shall bring forth. The powerful influences of the Holy Spirit bind the true Christian to his duty. Even when he expects persecution and affliction, the love of Christ constrains him to proceed. None of these things moved Paul from his work; they did not deprive him of his comfort. It is the business of our life to provide for a joyful death. Believing that this was the last time they should see him, he appeals concerning his integrity. He had preached to them the whole counsel of God. As he had preached to them the gospel purely, so he had preached it to them entire; he faithfully did his work, whether men would bear or forbear.

If the Holy Ghost has made ministers overseers of the flock, that is, shepherds, they must be true to their trust. Let them consider their Master's concern for the flock committed to their charge. It is the church He has purchased with his own blood. The blood was his as Man; yet so close is the union between the Divine and human nature, that it is there called the blood of God, for it was the blood of Him who is God. This put such dignity and worth into it, as to ransom believers from all evil, and purchase all good. Paul spake about their souls with affection and concern. They were full of care what would become of them. Paul directs them to look up to God with faith, and commends them to the word of God's grace, not only as the foundation of their hope and the fountain of their joy, but as the rule of their walking. The most advanced Christians are capable of growing, and will find the word of grace help their growth. As those cannot be welcome guests to the holy God who are unsanctified; so heaven would be no heaven to them; but to all who are born again, and on whom the image of God is renewed, it is sure, as almighty power and eternal truth make it so. He recommends himself to them as an example of not caring as to things of the present world; this they would find help forward their comfortable passage through it. It might seem a hard saying, therefore Paul adds to it a saying of their Master's, which he would have them always remember; “It is more blessed to give than to receive:” it seems they were words often used to his disciples. The opinion of the children of this world, is contrary to this; they are afraid of giving, unless in hope of getting. Clear gain, is with them the most blessed thing that can be; but Christ tell us what is more blessed, more excellent. It makes us more like to God, who gives to all, and receives from none; and to the Lord Jesus, who went about doing good. This mind was in Christ Jesus, may it be in us also. It is good for friends, when they part, to part with prayer. Those who exhort and pray for one another, may have many weeping seasons and painful separations, but they will meet before the throne of God, to part no more. It was a comfort to all, that the presence of Christ both went with him and stayed with them.

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, “Defunctorie,” perfunctorily. 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).

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

Acts 20:7-13

7. And upon one day of the Sabbaths, when the disciples were come together to break bread, Paul disputed with them, being about to take his journey on the morrow; and he prolonged his speech until midnight. 8. And there were many lights in an upper chamber, where they were gathered together. 9. And a certain young man named Eutychus, sitting in a window, being fallen into a deep sleep, as Paul disputed long time, being more overcome with sleep, he fell down from the third loft downward, and was taken up dead. 10. And when Paul came down, he fell upon him, and embracing him, said, Be not ye troubled, for his soul is in him. 11. And when he was gone up, and had broken bread, and had, having had long conference until it was day, he departed. 12. And they brought the boy alive, and were not a little comforted. 13. But when he had taken ship, we loosed to Assos, thence to receive Paul, for so had he appointed, being about to go by land;

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

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

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

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

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

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

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

Acts 20:14-21

14. And when we were come together at Assos, having received him we came to him. 15. And sailing thence the day following we came over against Chios; and on the morrow we arrived at Samos, and having tarried at Trogyllum, we came to Miletus. 16. For Paul purposed to sail beyond Ephesus, lest he should spend the time in Asia: for he made haste if it were possible for him to keep the day of Pentecost at Jerusalem. 17. And having sent messengers from Miletus to Ephesus, he called the elders of the church. 18. Who when they were come to him, he said unto them, Ye know from the first day wherein I entered into Asia, how 1 have been with you at all seasons, 19. Serving the Lord with all humility of mind, and with many tears, and temptations, which happened to me by the laying in wait of the Jews; 20. So that I have kept nothing back which might be for your profit, but did show to you and teach you publicly and through every house, 21. Testifying both to the Jews and Grecians the repentance which is towards God, and the faith which is toward our Lord Jesus Christ.

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

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

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

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

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

20. I have kept back nothing. He commendeth his faithfulness and diligence in teaching in three respects, that he instructed his scholars thoroughly and perfectly, so that he omitted nothing which might make for their salvation; that being not content with general preaching, he did also endeavor to do every man good. Thirdly, he reciteth a brief sum of all his whole doctrine, that he exhorted them unto faith in Christ and repentance. Now, forasmuch as he depainteth out unto us a pattern of a faithful and good teacher, whosoever they be who are desirous to prove their industry to the Lord, they must set before their eyes the edifying of the Church, as he commandeth Timotheus in another place, to consider what things be profitable, that he may be instant in delivering those things (1 Timothy 4:7, 8). And surely the Scripture (according to whose rule all manner of teaching must be examined, yea, which is the only method of teaching aright) doth not contain profound “Argutas,” subtle, speculations, to delight men when they have nothing else to do; “Sub umbra et in otio,” when at ease under the shade. but as the same Paul doth testify, it is all profitable to make the man of God perfect.

But Paul prescribeth such a desire to edify, that the pastor must omit nothing, so much as in him lieth, which is profitable to be known. For they be bad masters who do so keep their scholars in the first principles, that they do never come unto the knowledge of the truth (2 Timothy 3:7). And surely the Lord doth not teach us in his word only to [by] halves, (as they say) but he delivereth perfect wisdom, and such as is in all points absolute. Whereby it appeareth how impudently those men boast themselves to be ministers of the word, who do not only cloak and foster the ignorance of the people with their silence, but do also wink at gross errors and wicked superstitions; as at this day in Papistry, many send out some sparks of sound doctrine, but they “Plerique,” the greater part. dare not drive away the darkness of ignorance, and whereas the wicked fear of the flesh doth hinder them, they pretend that the people is not capable of sound “Solidioris,” more solid. doctrine.

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

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

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

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

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

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

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

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

Acts 20:22-27

22. And, behold, I go now bound in the spirit to Jerusalem, not knowing what things shall befall me there: 23. Save only that the Holy Ghost doth witness throughout every city, saying that bonds and afflictions are prepared for me. 24. But I care not, neither is my life dear to me, 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 grace of God. 25. And now, behold, I know that after this ye shall not see my face, all you through whom I have gone preaching the kingdom of God. 26. Wherefore I take you to record this day, that I am clean from the blood of all men. 27. For I have kept nothing back, but have showed you all the counsel of God.

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

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

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

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

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

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

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

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

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

I am clean from the blood. I do not doubt but that he had respect unto the place of Ezekiel, where God denounceth that his prophet shall be guilty of the blood of the wicked unless he exhort them unto repentance (Ezekiel 3:18, 20). For upon this condition doth he appoint pastors over his Church, that if anything perish through their negligence, an account may be required at their hands; yea, that unless they show the way of salvation without guile and crooks, the destruction of those who go astray may be imputed unto them. Those men must needs be wonderful dull whom such a sharp threatening cannot awake. Wherefore the epicurish impiety of the Popish clergy doth the more bewray itself, where, though they craik and brag Make loud boast. of their honorable titles, yet they think no more upon giving of an account for so many souls which perish, than if there sat no Judge in heaven, neither is their ungodliness any whit less filthy before the whole world, in that being given only to devour sheep, “Quod deglutiendis tantum ovibus intenti,” in that being only intent on devouring the sheep. they usurp the name of pastors. Furthermore, the Lord showeth how dear souls be to him, seeing that he doth so sharply punish the pastor’s sluggishness for their destruction; but we see what small account many men make of their own salvation, for which even God himself doth vouchsafe to be careful.

Acts 20:28-32

28. Therefore, take heed to yourselves, and to all the flock, wherein the Holy Ghost hath made you overseers, to govern the Church of God, which he hath purchased with his blood. 29. For I know this, that after my departure grievous wolves will enter in among you, not sparing the flock. 30. And of your own selves shall arise men, speaking perverse things, that they may draw disciples after them. 31. For which cause watch ye, remembering that by the space of three years I ceased not night and day to warn every one of you with tears. 32. And now, brethren, I commend you to God, and to the word of his grace, who is able to build farther, and to give you an inheritance among all those who are sanctified.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Acts 20:33-38

33. I have desired no man’s silver, or gold, or raiment. 34. Yea, ye yourselves know how that these hands have ministered to my necessity, and to those which were with me. 35. I have showed you all things, that so laboring you must receive the weak, and remember the words of the Lord Jesus; because he said, It is a blessed thing rather to give than take. 36. And when he had thus spoken, he kneeled down, and prayed with them all. 37. And there arose great weeping among them all; and, falling upon Paul’s neck, they kissed him, 38. Sorrowing most for the words which he spake, that they should see his face no more. And they brought him to the ship.

33. I have not. As he showed of late what an hurtful plague ambition is; so now he showeth that they must beware of covetousness, [avarice] and he maketh himself an example again, even in this point, that he did covet no man’s goods; but did rather get his living with the work of his hands. Not that it was sufficient to find him without some help, but because in applying his handy-work, he spared the churches, that he might not be too chargeable to them, so much as in him lay. We must note, that he doth not only deny that he did take anything violently, as hungry fellows do importunately wring out preys oftentimes, but also he affirmeth that he was clean from all wicked desire. Whence we gather, that no man can be a good minister of the word, but he must also contemn money. And surely we see that nothing is more common, than that those corrupt the word of God, to win the favor of men, who are altogether filthily given to get gain. Which vice Paul doth sharply condemn in bishops elsewhere, (1 Timothy 3:3).

34. Yea, ye know He doth not, in these words, precisely set down a law which all the ministers of the word must needs keep; for he did not behave himself so loftily and lordlike, that he did take that away which the Lord had granted to his servants, but doth rather in many places maintain their right, which is, that they be maintained with that which is common, Matthew 10:10; 1 Corinthians 9:14; Galatians 6:6; 1 Timothy 5:17; Philippians 4:10, 16; 2 Corinthians 11:8. Whereunto belongeth that, that he suffered many churches to minister unto him food and raiment. Neither did he only freely receive wages for the work which he did in any place of those who were there, but when he was in necessity at Corinth, he saith that he robbed other churches to relieve his poverty. Therefore, he doth not simply command pastors to maintain their life with their handy-work, but immediately after he declareth how far forth he exhorteth them to follow his example. Those men of Corinth did not deny him that which was due to him; “Non negabant illi Corinthii debitam mercedem,” those Corinthians did not deny that hire was due to him. but seeing that the false apostles did boast that they did their work freely, and get thereby praise among the people; Paul would not be behind them in this point, nor give them any occasion to accuse him falsely; as he himself affirmeth (1 Corinthians 9:15, and 2 Corinthians 11:10). Therefore, he warneth that there be no stumbling-block laid in the way of the weak, and that their faith be not overthrown. For to receive the weak, importeth as much as somewhat to bear with their rudeness and simplicity, as it is (Romans 14:1).

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

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 “Fiduciae,” confidence. 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.

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

Chapter 21

Acts 21:1-6

1. And when it came to pass that we had loosed, being pulled away from them, we came with a straight course to Coos, and the next day to the Rhodes, and thence to Patara; 2. And when we had gotten a ship, which sailed over to Phenicia, when we were entered into it, we launched. 3. And when Cyprus began to appear to us, leaving it on the left hand, we sailed into Syria, and came to Tyrus: for here the ship did unlade her burden. 4. And when we had found disciples, we stayed there seven days; who said to Paul by the Spirit, that he should not go up to Jerusalem. 5. And when the days were ended, we departed and went our way; and they all, with their wives and children, accompanied us, until we were out of the city; and when we had kneeled down upon the shore, we prayed. 6. And when we had taken our leave one of another, we went up into the ship; and they returned home.

CHAPTER 20

Ac 20:1-12. Paul Fulfils His Purpose of Proceeding Again to Macedonia and Greece--Returning Thence, on His Route for Jerusalem, He Revisits Philippi and Troas--His Ministrations at Troas.

This section of the apostle's life, though peculiarly rich in material, is related with great brevity in the History. Its details must be culled from his own Epistles.

1-2. departed--after Pentecost (1Co 16:8).

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

It was, no doubt, the city of Philippi that he came to (landing at Nicopolis, its seaport, see on Ac 16:11, 12), as appears by comparing 2Co 11:9, where "Macedonia" is named, with Php 4:15, where it appears that Philippi is meant. Here he found the brethren, whom he had left on his former visit in circumstances of such deep interest, a consolidated and thriving church, generous and warmly attached to their father in Christ; under the superintendence, probably, of our historian, "the beloved physician" (see on Ac 16:40). All that is said by our historian of this Macedonian visit is that "he went over those parts and gave them much exhortation." (5) Titus not having reached Philippi as soon as the apostle, "his flesh had no rest, but he was troubled on every side: without were fightings, within were fears" (2Co 7:5). (6) At length Titus arrived, to the joy of the apostle, the bearer of better tidings from Corinth than he had dared to expect (2Co 7:6, 7, 13), but checkered by painful intelligence of the efforts of a hostile party to undermine his apostolic reputation there (2Co 10:1-18). (7) Under the mixed feelings which this produced, he wrote--from Macedonia, and probably Philippi--his Second Epistle to the Corinthians (see Introduction to Second Corinthians); despatching Titus with it, and along with him two other unnamed deputies, expressly chosen to take up and bring their collection for the poor saints at Jerusalem, and to whom he bears the beautiful testimony, that they were "the glory of Christ" (2Co 8:22, 23). (8) It must have been at this time that he penetrated as far as to the confines of "Illyricum," lying along the shores of the Adriatic (Ro 15:19). He would naturally wish that his second Letter to the Corinthians should have some time to produce its proper effect ere he revisited them, and this would appear a convenient opportunity for a northwestern circuit, which would enable him to pay a passing visit to the churches at Thessalonica and Berea, though of this we have no record. On his way southward to Greece, he would preach the Gospel in the intermediate regions of Epirus, Thessaly, and Boeotia (see Ro 15:19), though of this we have no record.

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

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

4-5. there accompanied him into Asia--the province of Asia.

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

of the Thessalonians, Aristarchus--(See on Ac 19:29).

and Secundus--of whom nothing else is known.

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

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

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

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

Paul preached--discoursed. The tense implies continued action--"kept discoursing."

8. there were many lights in the upper chamber--not a mere piece of graphic detail by an eye-witness [Hackett, Howson], but mentioned, probably, as increasing the heat and contributing to drowsiness [Webster and Wilkinson], as the next clause seems to show.

9. in a--"the."

window--or window seat, or recess.

fell down from the third loft--"story."

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

10-12. Paul ... fell on him--like Elisha (2Ki 4:34).

his life is in him--now restored; compare Mr 5:39.

Ac 20:13-38. Continuing His Route to Jerusalem He Reaches Miletus, Whence He Sends for the Elders of Ephesus--His Farewell Address to Them.

13-14. we ... sailed--from Troas.

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

15-16. came the next day over against Chios--now Scio: one of the most beautiful of those islands between which and the coast the sail is so charming. They appear not to have touched at it.

next day we arrived--"touched" or "put in."

at Samos--another island coming quite close to the mainland, and about as far south of Chios as it is south of Lesbos.

tarried--for the night.

at Trogyllium--an anchorage on the projecting mainland, not more than a mile from the southern extremity of the island of Samos.

next day we came to Miletus--on the mainland; the ancient capital of Ionia, near the mouth of the Meander.

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

18. Ye know ... after what manner I have been with you at all seasons--For the Christian integrity and fidelity of his whole official intercourse with them he appeals to themselves.

19. Serving the Lord--Jesus.

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

20. kept back--timidly withheld from fear of consequences.

nothing that was profitable--edification directing all.

have taught you publicly, and from house to house--Did an apostle, whose functions were of so wide a range, not feel satisfied without private as well as public ministrations? How then must pastors feel? [Bengel].

21. Testifying both to Jews and ... Greeks--laboring under a common malady, and recoverable only by a common treatment.

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

22-23. And now, behold, I--"I" is emphatic here.

bound in the spirit--compare Ac 19:21. This internal pressure, unattended with any knowledge of "what was to befall him there," was the result of that higher guidance which shaped all his movements.

24. But none of these things move me, neither, &c.--In this noble expression of absolute dedication to the service of Christ and preparedness for the worst that could befall him in such a cause, note (1) his jealousy for the peculiar character of his mission, as immediately from Christ Himself on which all the charges against him turned; (2) the burden of that Gospel which he preached--Grace; it was "the Gospel of the Grace of God."

25-27. I know that ye all ... shall see my face no more--not an inspired prediction of what was certainly to be, but what the apostle, in his peculiar circumstances, fully expected. Whether, therefore, he ever did see them again, is a question to be decided purely on its own evidence.

28. Take heed ... unto yourselves--Compare 1Ti 3:2-7; 4:16; 6:11.

and to all the flock--Compare He 13:17. Observe here how the personal is put before the pastoral care.

over ... which the Holy Ghost hath made you--Compare Joh 20:22, 23; Ep 4:8, 11, 12; Re 3:1. (Ac 14:23 shows that the apostle did not mean to exclude human ordination).

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

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

which he hath purchased--"made His own," "acquired."

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

29-30. after my departing shall grievous wolves enter in among you--Two classes of coming enemies are here announced, the one more external to themselves, the other bred in the bosom of their own community; both were to be teachers, but the one, "grievous wolves," not sparing, that is, making a prey of the flock; the other (Ac 20:30), simply sectarian "perverters" of the truth, with the view of drawing a party after them. Perhaps the one pointed to that subtle poison of Oriental Gnosticism which we know to have very early infected the Asiatic churches; the other to such Judaizing tendencies as we know to have troubled nearly all the early churches. See the Epistles to the Ephesians, Colossians, and Timothy, also those to the seven churches of Asia (Re 2:1-3:22). But watchfulness against all that tends to injure and corrupt the Church is the duty of its pastors in every age.

31. by the space of three years--speaking in round numbers; for it was nearer three than two years.

I ceased not to warn every one night and day with tears--What an appeal to be able to make! "And if this was an apostle's part, how much more a pastor's!" [Bengel].

32-35. I commend you to God--the almighty Conservator of His people.

and to the word of his grace--that message of His pure grace (Ac 20:24) by the faith of which He keeps us (1Pe 1:5).

which--that is, God.

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

among all them which are sanctified--Sanctification is here viewed as the final character and condition of the heirs of glory, regarded as one saved company.

36-38. 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!

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, 1Cor 16:8; but it is very probable that he left it sooner.

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

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

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

And there accompanied him - Rather, says Bishop Pearce, there followed him as far as to Asia; for they were not in his company till he set sail from Philippi, and came to them at Troas, in Asia, whither they had gone before, and where they tarried for him, Act 20:5.

Into Asia - Αχρι της Ασιας; These words are wanting in two MSS., Erpen, the Ethiopic, Coptic, and Vulgate. Some think that they embarrass this place; for how these could accompany him into Asia, and go before him, and tarry for him at Troas, Act 20:6, is not so very clear; unless we suppose, what I have glanced at in the table of contents, that they came with him to Asia, but, he tarrying a short time, they proceeded on their journey, and stopped for him at Troas, where he shortly after rejoined them. Mr. Wakefield gets rid of the difficulty by reading the verse thus: Now Sopater of Berea accompanied him; but Aristarchus and Secundus of Thessalonica, Gaius of Derbe, Timothy of Lystra, and Tychicus and Trophimus of Asia, went before, and tarried for us at Troas.

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

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

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

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

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

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

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

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

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

Upon the first day of the week - What was called κυριακη, the Lord's day, the Christian Sabbath, in which they commemorated the resurrection of our Lord; and which, among all Christians, afterwards took the place of the Jewish Sabbath.

To break bread - To break eucaristia, the eucharist, as the Syriac has it; intimating, by this, that they were accustomed to receive the holy sacrament on each Lord's day. It is likely that, besides this, they received a common meal together. Some think the αγαπη, or love feast, is intended.

Continued his speech until midnight - At what time he began to preach we cannot tell, but we hear when he concluded. He preached during the whole night, for he did not leave off till the break of the next day, Act 20:11, though about midnight his discourse was interrupted by the fall of Eutychus. As this was about the time of pentecost, and we may suppose about the beginning of May, as Troas was in about 40 degrees of north latitude, the sun set there at seven p.m. and rose at five a.m., so that the night was about eight hours long; and taking all the interruptions together, and they could not have amounted to more than two hours, and taking no account of the preceding day's work, Paul must have preached a sermon not less than six hours long. But it is likely that a good part of this time was employed in hearing and answering questions; for διελεγετο, and διαλεγομενου, may be thus understood.

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

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

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

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

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

Sailed unto Assos - Assos, according to Pausanias, Eliac. ii. 4, and Pliny, Hist. Nat. xxxvi. 27, was a maritime town of Asia, in the Troad. Strabo and Stephanus place it in Mysia. It was also called Apollonia, according to Pliny, Ib. lib. Act 20:30. The passage by sea to this place was much longer than by land; and therefore St. Paul chose to go by land, while the others went by sea.

Intending to take in Paul - Αναλαμβανειν, To take him in Again; for it appears he had already been aboard that same vessel: probably the same that had carried them from Philippi to Troas, Act 20:6.

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

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

Arrived at Samos - This was another island of the Aegean Sea, or Archipelago. It does not appear that they landed at Samos: they passed close by it, and anchored at Trogyllium. This was a promontory of Ionia, which gave name to some small islands in the vicinity of Samos: Της δε Τρωγιλιου προκειται νησιον ὁμωνυμον: before Trogyllium is situated an island of the same name. Strabo, lib. xiv. p. 635. Pliny also mentions this place, Hist. Nat. lib. v. cap. 31. Near this place was the mouth of the famous river Maeander.

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

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

To be at Jerusalem the day of pentecost - That he might have the opportunity of preaching the kingdom of God to multitudes of Jews from different places, who would come up to Jerusalem at that feast; and then he no doubt expected to see there a renewal of that day of pentecost in which the Spirit was poured out on the disciples, and in consequence of which so many were converted to God.

He sent to Ephesus, and called the elders of the Church - These are called επισκοποι, bishops, Act 20:28. By the πρεσβυτεροι, presbyters or elders, here, we are to understand all that were in authority in the Church, whether they were επισκοποι, bishops or overseers, or seniors in years, knowledge, and experience. The πρεσβυτεροι, or elders, were probably the first order in the Church; an order which was not so properly constituted, but which rose out of the state of things. From these presbuteroi the episcopoi, overseers or superintendents, were selected. Those who were eldest in years, Christian knowledge, and experience, would naturally be preferred to all others, as overseers of the Church of Christ. From the Greek word πρεσβυτερος, comes the Latin presbyterus, the English presbyter, the French prestre, and our own term priest; and all, when traced up to their original, signify merely an elderly or aged person; though it soon became the name of an office, rather than of a state of years. Now, as these elders are called επισκοποι, bishops, in Act 20:28, we may take it for granted that they were the same order; or, rather, that these superintendents of the Church were indifferently called either presbyters or bishops.

As he had not time to call at Ephesus, he thought it best to have a general convocation of the heads of that Church, to meet him at Miletus, that he might give them the instructions mentioned in the succeeding parts of this chapter.

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

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

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

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

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

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

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

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

Finish my course with joy - Τον δρομον μου, My ministerial function. We have already met with this word in application to the same subject, Act 13:25, where see the note. And the apostle here adds, by way of explanation, και την διακονιαν, even that ministry which I have received of the Lord. The words μετα χαρας, with joy, are omitted by ABD, some others; the Syriac, Erpen, Coptic, Sahidic, Ethiopic, Vulgate, and some of the fathers. If we consider them as genuine they may imply thus much: that the apostle wished to fulfill his ministry in such a way as might meet with the Divine approbation; for nothing could give him joy that did not please and glorify God.

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

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

I am pure from the blood of all - If any man, Jew or Gentile, perish in his sins, his blood shall be upon him; he, alone, shall be accessary to his own perdition. I am blameless, because I have fully shown to both the way to escape from every evil.

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

All the counsel of God - All that God has determined and revealed concerning the salvation of man - the whole doctrine of Christ crucified, with repentance towards God, and faith in Jesus as the Messiah and great atoning Priest. In Isa 9:6, Jesus Christ is called the wonderful counsellor, פלא יועץ Pele Poets, which the Septuagint translate μεγαλης βουλης αγγελος· The messenger of the great counsel. To this the apostle may have referred, as we well know that this version was constantly under his eye. Declaring therefore to them the whole counsel of God, πασην την βουλην του Θεου, the whole of that counsel or design of God, was, in effect, declaring the whole that concerned the Lord Jesus, who was the messenger of this counsel.

Made you overseers - Εθετο επισκοπους, Appointed you bishops; for so we translate the original word in most places where it occurs: but overseers, or inspectors, is much more proper, from επι, over, and σκεπτομαι, I look. The persons who examine into the spiritual state of the flock of God, and take care to lead them in and out, and to find them pasture, are termed episcopoi, or superintendents. The office of a bishop is from God; a true pastor only can fulfill this office: it is an office of most awful responsibility; few there are who can fill it; and, of those who occupy this high and awful place, perhaps we may say there are fewer still who discharge the duties of it. There are, however, through the good providence of God, Christian bishops, who, while they are honored by the calling, do credit to the sacred function. And the annals of our Church can boast of at least as many of this class of men, who have served their God and their generation, as of any other order, in the proportion which this order bears to others in the Church of Christ. That bishop and presbyter, or elder, were at this time of the same order, and that the word was indifferently used of both, see noticed on Act 20:17 (note).

Feed the Church of God - This verse has been the subject of much controversy, particularly in reference to the term Θεου, of God, in this place; and concerning it there is great dissension among the MSS. and versions. Three readings exist in them, in reference to which critics and commentators have been much divided; viz. εκκλησιαν του Θεου, the Church of God; του Κυριου, of the Lord; Κυριου και Θεου, of the Lord and God. From the collections of Wetstein and Griesbach, it appears that but few MSS., and none of them very ancient, have the word Θεου, of God; with these only the Vulgate, and the later Syriac in the text, agree. Κυριου, of the Lord, is the reading of ACDE, several others, the Sahidic, Coptic, later Syriac in the margin, Armenian, Ethiopia, and some of the fathers. Κυριου και Θεου, of the Lord and of God, is the reading of the great majority; though the most ancient are for Κυριου, of the Lord: on this ground Griesbach has admitted this reading into the text, and put Κυριου και Θεου in the margin, as being next in authority.

Mr. Wakefield, who was a professed and conscientious Unitarian, decides for του Θεου, of God, as the true reading; but, instead of translating του ιδιου αἱματος, with his own blood, he translates, by his own Son, and brings some passages from the Greek and Roman writers to show that αἱμα and sanguis are used to signify son, or near relative; and, were this the only place where purchasing with his own blood occurred, we might receive this saying; but, as the redemption of man is, throughout the New Testament, attributed to the sacrificial death of Christ, it is not likely that this very unusual meaning should apply here. At all events, we have here a proof that the Church was purchased by the blood of Christ; and, as to his Godhead, it is sufficiently established in many other places. When we grant that the greater evidence appears to be in favor of του Κυριου, feed the Church of the Lord, which he has purchased with his own blood, we must maintain that, had not this Lord been God, his blood could have been no purchase for the souls of a lost world.

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

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

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

To draw away disciples - To make schisms or rents in the Church, in order to get a party to themselves. See, here, the cause of divisions in the Church:

1. The superintendents lose the life of God, neglect the souls of the people, become greedy of gain, and, by secular extortions, oppress the people.

2. The members of the Church, thus neglected, oppressed, and irritated, get their minds alienated from their rapacious pastors.

3. Men of sinister views take advantage of this state of distraction, foment discord, preach up the necessity of division, and thus the people become separated from the great body, and associate with those who profess to care for their souls, and who disclaim all secular views.

In this state of distraction, it is a high proof of God's love to his heritage, if one be found who, possessing the true apostolic doctrine and spirit, rises up to call men back to the primitive truth, and restore the primitive discipline. How soon the grievous wolves and perverse teachers arose in the Churches of Asia Minor, the first chapters of the Apocalypse inform us. The Nicolaitans had nearly ruined the Church of Ephesus, Rev 1:2, Rev 1:6. The same sect, with other false teachers, infested the Church of Pergamos, and preached there the doctrine of Balaam, Rev 2:14, Rev 2:15. A false prophetess seduced the Church of Thyatira, Rev 2:20. All these Churches were in Asia Minor, and probably bishops or ministers from each were present at this convocation.

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

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

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

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

Which is able to build you up - The foundation is Jesus Christ; God is the great master-builder; the doctrine of his grace, or mercy, points out the order and manner, as well as the extent, etc., of this building. Let us observe the order of these things: -

1. The soul of man, which was formerly the habitation of God, is now in a state of ruin.

2. The ruins of this soul must be repaired, that it may again become a habitation of God through the Spirit.

3. Jesus Christ is the only foundation on which this house can be rebuilded.

4. The doctrine of God's grace is the model, or plan, according to which the building can be raised.

5. When re-edified, each is to be a lively temple of the Lord, made inwardly pure and outwardly righteous, and thus prepared for a state of bliss.

6. Being made children of God, by faith in Christ Jesus, and sanctified by his Spirit, they have a right to the heavenly inheritance; for only the children of the family can possess the celestial estate.

Thus we find they must be saved by grace, and be made thereby children of God; be sanctified by his Spirit; and, then, being prepared for, they are removed, in due time, into the heavenly inheritance.

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

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

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

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

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

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

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

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

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

1. If he be sent of God at all, he is sent to feed the flock.

2. But, in order to feed them, he must have the bread of life.

3. This bread he must distribute in its due season, that each may have that portion that is suitable to time, place, and state.

4. While he is feeding others, he should take care to have his own soul fed: it is possible for a minister to be the instrument of feeding others, and yet starve himself.

5. If Jesus Christ intrust to his care the souls he has bought by his own blood, what an awful account will he have to give in the day of judgment, if any of them perish through his neglect! Though the sinner, dying in his sins, has his own blood upon his head, yet, if the watchman has not faithfully warned him, his blood will be required at the watchman's hand. Let him who is concerned read Ezekiel, Eze 33:3-5, and think of the account which he is shortly to give unto God.

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

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

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

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

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

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

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

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

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

Paul fell or him - It is observable, our Lord never used this gesture. But Elijah and Elisha did as well as Paul. His life is in him - He is alive again.

So departed - Without taking any rest at all.

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

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

Mitylene - Was a city and part of the isle of Lesbos, about seven miles distant from the Asiatic coast. `16. For Paul had determined to sail by Ephesus - Which lay on the other side of the bay. He hasted to be at Jerusalem on the day of pentecost - Because then was the greatest concourse of people.

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

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

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

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

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

Bound by the Spirit - Strongly impelled by him.

Save that - Only this I know in general; the Holy Ghost witnesseth - By other persons. Such was God's good pleasure to reveal these things to him, not immediately, but by the ministry of others.

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

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

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

Take heed therefore - I now devolve my care upon you; first to yourselves; then to the flock over which the Holy Ghost hath made you overseers - For no man, or number of men upon earth, can constitute an overseer, bishop, or any other Christian minister. To do this is the peculiar work of the Holy Ghost: to feed the Church of God - That is, the believing, loving, holy children of God; which he hath purchased - How precious is it then in his sight! with his own blood - For it is the blood of the only begotten Son of God, 1John 1:7.

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

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

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

The word of his grace - It is the grand channel of it, to believers as well as unbelievers. Who is able to build you up - To confirm and increase your faith, love, holiness. God can thus build us up, without any instrument. But he does build us up by them. O beware of dreaming that you have less need of human teachers after you know Christ than before! And to give you an inheritance - Of eternal glory, among them that are sanctified - And so made meet for it. A large number of these Paul doubtless knew, and remembered before God.

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

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

I have showed you - Bishops, by my example, all things - And this among the rest; that thus labouring - So far as the labours of your office allow you time; ye ought to help the weak - Those who are disabled by sickness, or any bodily infirmity, from maintaining themselves by their own labour. And to remember - Effectually, so as to follow it; the word which he himself said - Without doubt his disciples remembered many of his words which are not recorded. It is happier to give - To imitate God, and have him, as it were, indebted to us.

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

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

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

Took his Farewel of them (and as the manner of those Countries was in meeting and parting with friends), he kissed them, Luke 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. 1 Cor. 16.20. 2 Cor. 13.12. and esewhere; which was only a civility then in use.

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.

Marginal references: 1 Tim. 1.3[illegible: 1 letter]

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

Which after so great a stir and opposition against them, the Disciples could not but stand in great need of, that they might not be offended at the Cross of Christ; as also mingling consolations with his exhortations; as the word indifferently signifies, as the case would well bear; there being a special blessing promised unto such as are persecuted for righteousness sake, Matth. 5.10. 1 Pet. 3.14▪

Attica; in which Province Athens was: Otherwise Macedonia was in Greece largely taken.

3 And there abode three moneths: And when the Jews laid wait for him, as he was about to sail into Syria , he purposed to return through Macedonia.

Some have thought that their laying in wait, might be to rob him of the Collections which he carried with him for the Saints at Ierusalem; but most likely it was rather to take away his life, whom they hated for his zeal and diligence in the Gospel.

Shunning their treachery and plotting against him. He would not tempt God by running into dangers, tho his cause were never so good.

Being the same way that he had came to Corinth.

4 And there accompanied him into Asi[illegible: 1 letter] , Sopater of Be[illegible: 1 letter]ea; and of the Thessalonians , Aristarchus and Secundus; and Gaius of D[illegible: 1 letter]rbe, and Timotheus ; and of Asia , Tychicus and Trophimus.

Their Names are set down, as being men called and known at that time in the Churches; and that what they did for this holy Apostle, might be remembred in all Ages.

Who is called also Sosipater, Rom. 16.21. It is added in some Copies, that he was the Son of Pyrrhus; which in Greek is the same with Rufus in Latin.

A City of Macedonia, Chap. 17.10.

Of whom, Chap. 19.29. as also of the others, mention hath been formerly made.

Of Ephesus, a City in Asia. Tychicus; of whom, Ephes. 6.21. Col. 4.7. 2 Tim. 4.12. and of Trophimus we read, Chap. 21.29. 2 Tim. 4.20. These seem to have been the Apostles or Messengers of the Churches spoken of, 2 Cor. 8.23. in the number of whom St. Luke is to be reckoned, but being the Penman of this Book, he declines mentioning of himself by name; but his praise will be for ever in the Gospel▪ 2 Cor. 8.18, 19.

Marginal references: Tit. 3.12.

5 These going before, tarried for us at Troas.

Whereby it appears, that St. Luke was one of them that accompanied St. Paul, tho neither here nor elsewhere doth he express his own Name.

Either the City of Troy, or the Countrey thereabout so called.

6 And we sailed away from Philippi, after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days.

Where they embarked, and sailed on the River first, then on the Sea.

Tho St. Paul would not have the Gentile-Converts to be burdened with the Ceremonial Law, yet that he might not offend the Iews, for a while he complied with their Rites, Chap. 18.21. they being indeed dead, but not yet deadly; and therefore he stays his Journey all the time of the Passover-solemnity, instructing them in the mean while of the Nature and Use of such things.

7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight.

This was the day which the Lord had made, it being called from his Resurrection, which was on this day, The Lord's Day, Rev. 1 10. On this day the Disciples met, and Christ honoured them with his presence, Iohn 20.19, 26. And when he was ascended, this day was appointed for the Christians to meet in, 1 Cor. 16.2. which must necessarily infer the abrogation of the Saturday, or Iewish Sabbath: For it being part of the Command, Six days shalt thou labour, they could not in ordinary have rested the last day of the week and the first day too, without sinning against that Law of God.

To take a meal in common together; which they called Agapae, or the Love-Feast; so great an harmony and natural love was manifested in it; which was concluded with celebrating the Lord's Supper. And this is chiefly, if not only intended in this place: The Love-Feasts being abused; were soon laid aside; but the other must continue until the Lord come, 1 Cor. 11.26.

A long Sermon indeed; at least, it would be now thought so: And yet we must have the same Spirit, or we are not Members of that Catholick Church.

Marginal references: Chap. 2.42, 46. 1 Cor. 10, 16.

8 And there were many lights in the upper chamber where they were gathered together.

There being many present; and it being in the night▪ because of the persecution that the Christians met with. Le[illegible: 1 letter]t they should be reproached for doing any thing indecently, they by this means exposed themselves, and all that was done amongst them, to the common view and notice of all.

Where 'tis supposed they did ordinarily meet; as Chap. 1.13.

9 And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.

Discoursing and arguing: For it does not seem to have been a continued▪ speech, by the word here used.

This fall is thought by some to have been caused by Satan (through Gods permission), that he might the more disturb Paul, and hinder, or put an end to his Sermon; which by the ensuing Miracle, God turned to a quite contrary effect.

10 And Paul went down, and fell on him, and embracing him, said, Trouble not your selves; for his life is in him.

As Elijah on the Widow of Zarephath's dead Son, 1 Kings 17.21. and Elish[illegible: 1 letter] on the Sh[illegible: 2 letters]amites Son, 2 Kings 4.34.

Not but that he had been really dead; as ver. 9. but that upon the Apostle's prayer (which is to be understood, tho it is not here expressed) God had restored the young man to life: or howsoever, because St. Paul knew infallibly he should presently be restored to life, even whilst he spake.

11 When he therefore was come up again, and had , broken bread, and eaten, and talked a long while, even c till break of day, so he departed.

Either in the Eucharist; as ver. 7. or in taking his ordinary refection and breakfast. This was of long continuance, and speaks the patience and zeal of Christians in those times, and will rise up in Judgment against a careless and negligent Generation.

Going that part of his Journey on foot, as the rest of his company did go by Sea; as ver. 13.

12 And they brought the young man alive, and were not a little comforted.

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

13 ¶ And we went before to ship, and sailed unto Assos, there intending to take in Paul: For so had he appointed, minding himself to go a [illegible: 1 letter]oot.

A City in Mysia, called also Apollonia, not far from Troas either by water or land.

Paul's going on foot might be the [illegible: 1 letter]ather, that so he might have the better opportunity to scatter the seed of the Gospel as he went, going thorow Towns and Villages▪ and conversing still with some or other, more than in Sea-journeys can be expected. So greedy of winning souls to Christ was this holy man, that he ordered every step, as near as he could, towards it. But St. Paul might desire to go alone thus on foot, that he might enjoy more free and full communion with God, having only God and his own soul to converse with.

14 And when he met with us at Assos, we took him in, and came to Mitylene.

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

15 And we sailed thence, and came the next day over against Chios; And the next day we arrived at Samos, and tarried at Trogyllium; And the next day we came to Miletus.

A noted Island betwixt Lesbos and Samos in the Aegean Sea.

In Ionia: for there are several other Islands of this Name.

A Sea-Town [illegible: 1 span] Continent, or firm land of Ionia.

[illegible: 1 word] Promontory not far from Samos:

16 For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: For he hasted , if it were possible for him, to be at Jerusalem the day of Pentecost.

Which was not so far from Miletus; but lest he should hinder his Journey, he would not go thither. Or

as Chap. 18.21. If the Lord would: for his endeavour should not be wanting.

Not that he placed any Religion in the observing this Feast, which was abrogated and done away by being fulfilled, Chap. 2. but because of the vast concourse of people at all those solemn Feasts, when his opportunities to magnifie Christ and his Truths, might be the greater.

Marginal references: Chap. 21▪4[illegible: 1 letter] ▪ 12.

17 ¶ And from Miletus he sent to Ephesus, and called the elders of the church.

The Governors and Pastors of it; Elders being here not a Title respecting their Age, but their Place; and they might be the Twelve spoken of, Chap. 19.7.

18 And when they were come to him, he said unto them, Ye know , from the first day that I came into Asia, after what manner I have been with you at all seasons,

Strictly and properly so called; or that part of the lesser Asia, whose Metropolis was Ephesus.

A singular Form for a good man to use, if he must of necessity leave his Charge or Flock when his Conscience does not accuse him. St. Paul spake not this, as boasting of what he had done, or how he had been amongst them; but setting his example before them and others, to be imitated; and calling them for to witness the truth of it.

Marginal references: Chap. 19.[illegible: 2 letters] 10.

19 Serving the Lord with all humility of mind, and with many tears, and temptations which befell me by the lying in wait of the Jews:

In his Apostleship or publick Ministry; of which, if any ever could, he might have gloried: yet in this Office he clothes himself with humility, as the most becoming garment for a Minister of Jesus Christ; tho so high, yet so low. We need not cry (as one did, tho Ironically), Fie St. Paul, but fie upon all such as pretend to succeed in his dignity, and do not at all imitate him in his humility.

He shed tears of compassion over the ignorant and blind, hard and perverse. It grieved him to see how large a Dominion the God of this World had, and what a little part was left for his dear Lord and Master Christ Jesus.

Afflictions and troubles which befell him for Christ[illegible: 1 letter] and the Gospel's sake; which are so called, Iames 1.2. 1 Pet. 1.6.

20 And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house,

Useful in order to Eternal Life to be known or hoped for, or to be done; shunning no labour or danger; concealing nothing out of fear or hope of advantage.

In the publick Synagogues and Schools.

Privately, as Chap. 2.46. from house to house; not only speaking publickly and in general, but secretly and particularly, as every ones condition did require, exhorting some, reproving others▪ And indeed a good shepherd will labour to understand the sta[illegible: 1 letter]e of his flock, and to supply them with what is necessary and suitable for them. Iacob says, Gen. 31.39. that he bare the loss, and was fain to answer for all the sheep unto Laban. And of how much more value are the souls of men, to be sure in God's sight, who will require an account of them?

21 Testifying both to the Jews, and also to the Greeks , repentance toward God, and faith toward our Lord Jesus Christ.

To all sorts and conditions of men: for there is no difference with God.

That Repentance would be accepted from them by God, and that he was ready to give Repentance unto them; as Chap. 11.18.

And that Faith in the Lord Jesus Christ, was the true saving Faith, there being no other Name given, whereby we may be saved. Upon these Two depends the whole Gospel, and our salvation by it.

Marginal references: Mat. 3.2. Ma[illegible: 1 letter]k. 1.15. Luke 24.47.

22 And now behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:

As powerfully perswaded by a divine instinct, to undertake this Journey, as if I were led or drawn to it by forcible means; being bound to obey God in all things, whom I take to be my God and Guide, my Sun and Shield: And I do not desire so much to act, as to be acted by him. This St. Paul says, not as if that he was drawn unto this Journey against his will, but lest any should attempt to disswade him from it, or that he should seem to hav[illegible: 1 letter] slighted the predictions of the Prophets, mentioned, [illegible: 1 span] 11, 12. Nay, he might say this, as being as certain of his bonds as if he felt them already. Such things as are foretold to such as know the Veracity of God, they are as present. Howsoever, he was content to be bound, to suffer, nay, to die for Christ. And as he is poor in spirit who crucifies the World, and is willing to want, if God sees good; so he is bound in spirit, who is thus willing to be bound for the Name of Christ. Howsoever, these words speak his firm Resolution to take this Journey upon him.

What the event shall be, in what measure he should be bound, and how long, he left in unto God's good Will and Pleasure.

23 Save that the holy Ghost witnesseth in every city, saying, that bonds and afflictions▪ abide me.

1. Those that were endued with the Spirit of Prophesie, in every City, foretold his sufferings; as Chap. 21.4.11. 2dly, He did suffer more or less in every City or place he came to; So great was the malice of the Iews against him.

Marginal references: Or, wait for me.

24 But none of these things move me, neither count I my life dear unto my self, so that I might finish my course with joy, and the ministery , which I have received of the Lord Jesus, to testifie the Gospel of the grace of God.

They cannot deter me from my duty.

I am so far from fearing bonds, that I would not fear death its self. He is said to account his Life precious, or dear, that spares it; as 2 Kings 1.13, 14.

His general course of Christianity, or the special course of his Ministry; in either of which there is a Race to be run, and a Prize to be got, 2 Tim. 4.7. It implies the great and constant labour that all Christians must take in their general calling, and especially Ministers in their particular calling, 1 Cor. 9.24.

Which ariseth from the Testimony of a good Conscience, which only is true joy; the other is madness, Eccles. 2.2.

His Apostleship so called, Chap. 1.25 and Chap. 6.4.

So the Gospel is called, because bestowed upon any Nation or People by Gods meer Grace onely. And also it declares the Grace of God in Christ Jesus to repenting and believing sinners.

Marginal references: Chap. 21.13.; Gal. 1.1. Titus 1.3.

25 And now behold , I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.

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

The Gospel by which his Kingdom is set up in the minds and hearts of men.

26 Wherefore I take you to record this day, that I am pure from the blood of all men.

I testifie and affirm unto you; and I dare appeal unto your selves concerning it.

From the guilt of destroying their souls. None of them have perished through my default, having faithfully shewed unto them the way of Life, and earnestly perswaded them to walk in it. Thus according as the Lord told Ezekiel, Chap. 3.19. The Prophet that hath warned the wicked man, hath delivered his own soul.

27 For I have not shunned to declare unto you all the counsel of God.

Gods Decree, to save all that believe in Christ; or the whole Doctrine of Christianity, as it directs to an holy Life; whatsoever God requires of any one in order to a blessed Eternity. This is that which the Pharisees rejected, Luke 7.30. And so do all wicked and ungodly men, who refuse to take Gods counsel, or to obey his command.

Marginal references: Eph. 1.11.

28 ¶ Take heed therefore unto your selves, and to all the flock, over the which the holy Ghost hath made you overseers, to feed the church of God , which he hath purchased with his own blood.

Be mindful of your own salvation: For he that neglects his own, will not be careful of the salvation of another.

1: By his choosing and nominating of them, which was then by a special Instinct, or immediate Warrant from the Spirit, Chap. 1.24. Chap. 13.2. Or 2 Because they were constituted by the Apostles, who were filled with the Spirit, enabling of them to the choice of such persons, Chap. 14.23. But also 3. Whosoever is set apart to this Office, according to the Will of God, is made an Overseer by the Holy Ghost; God owning his Institutions, and concurring with them.

The same, who, ver. 17. are called Elders, they were certainly such as had the government and care of the Church committed unto them.

As a shepherd does (for the Apostle continues here the Metaphor): Ier. 23.4. Iohn 21.16, 17.

Our Saviour is so called; for the word was God, John 1.1.

Christ by his bloody Death hath redeemed his Church, and obtained power to gather it, to rule over it, to protect and preserve it, Isa. 53.10. Phil. 2.8, 9, 30.

The blood of Christ, called truly the blood of God, there being in Christ Two Natures in one Person, and a communion of the properties of each Nature. If Christ had not been Man, he could have had no blood to shed: Had he not been God, the blood which he shed could not have been a sufficient price of Redemption. Oh the depth of the Riches of the Wisdom and Knowledg of God, who found out such a Ransom; and the breadth, and length, and depth, and height of the Love of Christ, who paid this Ransom for us! Rom. 11.33. Eph. 3.18, 19.

Marginal references: 1 Tim. 4.[illegible: 1 letter]6. 1 Peter 5.2.; Eph. 1.7. Col. 1.14. 1 Peter 1.19. Rev. 5▪9.

29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.

Either out of this Countrey, or out of this Life.

So false Teachers and Persecutors are called, the one destroying the body, the other the soul. In this the Metaphor is persisted in, the Disciples of Christ being as Sheep or Lambs; their Enemies are by our Saviour himself called Wolves, Matth. 7.15.

30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.

Whilst Paul yet lived, and was onely departed from that place. Several Seducers may be reckoned up, as Nicolas the Deacon (from whom 'tis thought the Sect of the Nicolaitans came, Revel. 2.6.) Hymenaeus, Alexander, Phygellus, and Hermogenes, 1 Tim. 1.20. 2 Tim. 1.15.

Perverting Scripture, establishing their false Doctrines by Scripture, which they wrest to their purpose.

As members are forcibly plucked from their body; which speak the cruelty and violence of these Hereticks, and the tenderness of the Church towards her Members, being loath to part from them.

Thus false Teachers gain indeed Disciples to themselves, but not unto the Lord.

31 Therefore watch, and remember that by the space of three years, I ceased not to warn every one night and day with tears.

Take your selves heed, and warn others to take heed.

From St. Pauls first coming to Ephesus it was three years current, and now almost compleat, Chap. 19.8, 10 and 20.3.

a great, and no feigned [non-Latin text not transcribed]; as Christ wept over Ierusalem, Luke 19.41. so St. Paul over the unbelieving Iews; it went to his heart to think that they could not be saved[illegible: 1 letter] ▪ See how St. Paul loved Souls, and pitied Souls.

32 And now brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

It being so hard a matter to escape so many snares and dangers, the Apostle prays to God for them, who is able to keep them by his power, through Faith, unto Salvation, 1 Pet. 1.5. and 'tis in vain to look after any meaner defence.

The Gospel, which leads us to the Rock upon which we must build, if we would not be moved when the Storm comes.

Encreasing the number of Believers, and augmenting their Graces. God is said to build, and so is his Word, both concurring: The Gospel builds, as a means appointed by God; and God builds, who blesses that means. Hence he is called the God of all Grace, 1 Pet. 5▪10.

Heaven is called an Inheritance, because we have it only by Adoption, and it is given only unto Children, Rom. 8.17. as also, because it is a firm and lasting possession, not for a term of years, or a certain time, but for ever and ever.

For without holiness none shall see God, Heb. 12.14.

Marginal references: Eph. 1.14, 15.

33 I have coveted no mans silver, or gold, or apparel.

Having spoken of the heavenly Inheritance, he tells them how willing he was to have his reward hereafter, and to wave receiving his wages here. In this, St. Paul imitates Moses, Numb. 16.15 and Samuel, 1 Sam. 12.3, 5.

Marginal references: 1 Sam. 12.3.

34 Yea, you your selves know, that these hands have ministred unto my necessities, and to them that were with me.

St. Paul working hard (as they all knew) for a livelyhood, Chap. 18.3. 1 Cor. 4.12. 1 Thes. 2.9. which he gives an account of, 2 Thes. 3.8. to have been done only, that in such a juncture, they being poor, and the false Teachers watching all advantages against him, he might not then be chargeable to them.

35 I have shewed you all things, how that so labouring ye ought to support the weak; and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.

As verse 27.

With more than ordinary pains and constancy.

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

In Knowledge, Faith, or any other Grace.

Paul might have these words by the relation of others who heard them spoken by our Saviour; for all things that he said or did, could not be written, Ioh. 20.30.

Not so much in that giving speaks abundance and affluence; but as it shews our Charity and Goodness, in which we resemble and imitate God. The substance of these words which are attributed to our Saviour, tho not the terms, may be found in divers places, as Luke 6.38. and 16.9.

Marginal references: 1 Cor. 9.12. 2 Cor. 11.9. a[illegible: 1 letter]d 12.13.

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

A posture of great humility, becoming Prayer, and frequently used in such occasions, especially in a time of great trouble and distress; altho bodily exercise alone do not profit, 1 Tim. 4.8. yet we may, and must on occasion in Prayer bow the Knee, lift up the hand and eye▪ because it is a reasonable thing to give our bodies in his service, to God that made them. 2. By this we may shew 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.

Marginal references: Chap. 21.5.

37 And they all wept sore, and fell on Pauls neck, and kissed him.

As they used to do their Friends when they took their leave of them, Gen. 45.14.

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 loss of a faithful and painful Minister is a publick loss, and many are concerned in it; besides, they had found great benefit by his Ministry, and could not but be sensible of their missing of it. Add to this, Pauls gracious and humble conversation, and the sense of many good Offices done by him, could not but have endeared him unto them.

Enjoying him as long and as far as they could, and expressing their last and utmost kindness unto him.

Paul's Departure from Ephesus; Paul's Removal to Troas.

1 And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. 2 And when he had gone over those parts, and had given them much exhortation, he came into Greece, 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. 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. 5 These going before tarried for us at Troas. 6 And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.

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. xv. 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, v. 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 (v. 1), according to his purpose before the uproar (ch. xix. 21); there he visited the churches of Philippi and Thessalonica, and gave them much exhortation, v. 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 (v. 2, 3), that is, in Achaia, as some think, for thither also he purposed to go, to Corinth, and thereabouts (ch. xix. 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, v. 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. xvi. 21. Timothy is reckoned among them, for though Paul, when he departed from Ephesus (v. 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 1 Tim. i. 3; iii. 14, 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, 2 Tim. iii. 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 (v. 5), designing to go along with him to Jerusalem, as Trophimus particularly did, ch. xxi. 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 (v. 6), and the first time we find him in his company was here at Troas, ch. xvi. 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 (1 Cor. v. 7, 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.

Paul Preaches at Troas; The Recovery of Eutychus.

7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. 8 And there were many lights in the upper chamber, where they were gathered together. 9 And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. 10 And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. 11 When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. 12 And they brought the young man alive, and were not a little comforted.

We have here an account of what passed at Troas the last of the seven days that Paul staid there.

I. There was a solemn religious assembly of the Christians that were there, according to their constant custom, and the custom of all the churches. 1. The disciples came together, v. 7. Though they read, and meditated, and prayed, and sung psalms, apart, and thereby kept up their communion with God, yet that was not enough; they must come together to worship God in concert, and so keep up their communion with one another, by mutual countenance and assistance, and testify their spiritual communion with all good Christians. There ought to be stated times for the disciples of Christ to come together; though they cannot all come together in one place, yet as many as can. 2. They came together upon the first day of the week, which they called the Lord's day (Rev. i. 10), the Christian sabbath, celebrated to the honour of Christ and the Holy Spirit, in remembrance of the resurrection of Christ, and the pouring out of the Spirit, both on the first day of the week. This is here said to be the day when the disciples came together, that is, when it was their practice to come together in all the churches. Note, The first day of the week is to be religiously observed by all the disciples of Christ; and it is a sign between Christ and them, for by this it is known that they are his disciples; and it is to be observed in solemn assemblies, which are, as it were, the courts held in the name of our Lord Jesus, and to his honour, by his ministers, the stewards of his courts, to which all that hold from and under him owe suit and service, and at which they are to make their appearance, as tenants at their Lord's courts, and the first day of the week is appointed to be the court-day. 3. They were gathered together in an upper chamber (v. 8); they had no temple nor synagogue to meet in, no capacious stately chapel, but met in a private house, in a garret. As they were few, and did not need, so they were poor, and could not build, a large meeting-place; yet they came together, in that despicable inconvenient place. It will be no excuse for our absenting ourselves from religious assemblies that the place of them is not so decent nor so commodious as we would have it to be. 4. They came together to break bread, that is, to celebrate the ordinance of the Lord's supper, that one instituted sign of breaking the bread being put for all the rest. The bread which we break is the communion of the body of Christ, 1 Cor. x. 16. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is commemorated, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the primitive times it was the custom of many churches to receive the Lord's supper every Lord's day, celebrating the memorial of Christ's death in the former, with that of his resurrection in the latter; and both in concert, in a solemn assembly, to testify their joint concurrence in the same faith and worship.

II. In this assembly Paul gave them a sermon, a long sermon, a farewell sermon, v. 7. 1. He gave them a sermon: he preached to them. Though they were disciples already, yet it was very necessary they should have the word of God preached to them, in order to their increase in knowledge and grace. Observe, The preaching of the gospel ought to accompany the sacraments. Moses read the book of the covenant in the audience of the people, and then sprinkled the blood of the covenant, which the Lord had made with them concerning all these words, Exod. xxiv. 7, 8. What does the seal signify without a writing? 2. It was a farewell sermon, he being ready to depart on the morrow. When he was gone, they might have the same gospel preached, but not as he preached it; and therefore they must make the best use of him that they could while they had him. Farewell sermons are usually in a particular manner affecting both to the preacher and to the hearers. 3. It was a very long sermon: He continued his speech until midnight; for he had a great deal to say, and knew not that ever he should have another opportunity of preaching to them. After they had received the Lord's supper, he preached to them the duties they had thereby engaged themselves to, and the comforts they were interested in, and in this he was very large and full and particular. There may be occasion for ministers to preach, not only in season, but out of season. We know some that would have reproached Paul for this as a long-winded preacher, that tired his hearers; but they were willing to hear: he saw them so, and therefore continued his speech. He continued it till midnight; perhaps they met in the evening for privacy, or in conformity to the example of the disciples who came together on the first Christian sabbath in the evening. It is probable he had preached to them in the morning, and yet thus lengthened out his evening sermon even till midnight; we wish we had the heads of this long sermon, but we may suppose it was for substance the same with his epistles. The meeting being continued till midnight, there were candles set up, many lights (v. 8), that the hearers might turn to the scriptures Paul quoted, and see whether these things were so; and that this might prevent the reproach of their enemies, who said they met in the night for works of darkness.

III. A young man in the congregation, that slept at sermon, was killed by a fall out of the window, but raised to life again; his name signifies one that had good fortune—Eutychus, bene fortunatus; and he answered his name. Observe,

1. The infirmity with which he was overtaken. It is probable his parents brought him, though but a boy, to the assembly, out of a desire to have him well instructed in the things of God by such a preacher as Paul. Parents should bring their children to hear sermons as soon as they can hear with understanding (Neh. viii. 2), even the little ones, Deut. xxix. 11. Now this youth was to be blamed, (1.) That he presumptuously sat in the window, unglazed perhaps, and so exposed himself; whereas, if he could have been content to sit on the floor, he had been safe. Boys that love to climb, or otherwise endanger themselves, to the grief of their parents, consider not how much it is also an offence to God. (2.) That he slept, nay, he fell into a deep sleep when Paul was preaching, which was a sign he did not duly attend to the things that Paul spoke of, though they were weighty things. The particular notice taken of his sleeping makes us willing to hope none of the rest slept, though it was sleeping time and after supper; but this youth fell fast asleep, he was carried away with it (so the word is), which intimates that he strove against it, but was overpowered by it, and at last sunk down with sleep.

2. The calamity with which he was seized herein: He fell down from the third loft, and was taken up dead. Some think that the hand of Satan was in it, by the divine permission, and that he designed it for a disturbance to this assembly and a reproach to Paul and it. Others think that God designed it for a warning to all people to take heed of sleeping when they are hearing the word preached; and certainly we are to make this use of it. We must look upon it as an evil thing, as a bad sign of our low esteem of the word of God, and a great hindrance to our profiting by it. We must be afraid of it, do what we can to prevent our being sleepy, not compose ourselves to sleep, but get our hearts affected with the word we hear to such a degree as may drive sleep far enough. Let us watch and pray, that we enter not into this temptation, and by it into worse. Let the punishment of Eutychus strike an awe upon us, and show us how jealous God is in the matters of his worship; Be not deceived, God is not mocked. See how severely God visited an iniquity that seemed little, and but in a youth, and say, Who is able to stand before this holy Lord God? Apply to this story that lamentation (Jer. ix. 20, 21), Hear the word of the Lord, for death is come up into our windows, to cut off the children from without and the young men from the streets.

3. The miraculous mercy shown him in his recovery to life again, v. 10. It gave a present distraction to the assembly, and an interruption to Paul's preaching; but it proved an occasion of that which was a great confirmation to his preaching, and helped to set it home and make it effectual. (1.) Paul fell on the dead body, and embraced it, thereby expressing a great compassion to, and an affectionate concern for, this young man, so far was he from saying, "He was well enough served for minding so little what I said!" Such tender spirits as Paul had are much affected with sad accidents of this kind, and are far from judging and censuring those that fall under them, as if those on whom the tower of Siloam fell were sinners above all that dwelt at Jerusalem; I tell you, nay. But this was not all; his falling on him and embracing him were in imitation of Elijah (1 Kings xvii. 21), and Elisha (2 Kings iv. 34), in order to the raising of him to life again; not that this could as a means contribute any thing to it, but as a sign it represented the descent of that divine power upon the dead body, for the putting of life into it again, which at the same time he inwardly, earnestly, and in faith prayed for. (2.) He assured them that he had returned to life, and it would appear presently. Various speculations, we may suppose, this ill accident had occasioned in the congregation, but Paul puts an end to them all: "Trouble not yourselves, be not in any disorder about it, let it not put you into any hurry, for his life is in him; he is not dead, but sleepeth: lay him awhile upon a bed, and he will come to himself, for he is now alive." Thus, when Christ raised Lazarus, he said, Father, I thank thee that thou hast heard me. (3.) He returned to his work immediately after this interruption (v. 11): He came up again to the meeting, they broke bread together in a love-feast, which usually attended the eucharist, in token of their communion with each other, and for the confirmation of friendship among them; and they talked a long while, even till break of day. Paul did not now go on in a continued discourse, as before, but he and his friends fell into a free conversation, the subject of which, no doubt, was good, and to the use of edifying. Christian conference is an excellent means of promoting holiness, comfort, and Christian love. They knew not when they should have Paul's company again, and therefore made the best use they could of it when they had it, and reckoned a night's sleep well lost for that purpose. (4.) Before they parted they brought the young man alive into the congregation, every one congratulating him upon his return to life from the dead, and they were not a little comforted, v. 12. It was matter of great rejoicing among them, not only to the relations of the young man, but to the whole society, as it not only prevented the reproach that would otherwise have been cast upon them, but contributed very much to the credit of the gospel.

Paul on a Voyage.

13 And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. 14 And when he met with us at Assos, we took him in, and came to Mitylene. 15 And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus. 16 For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.

Paul is hastening towards Jerusalem, but strives to do all the good he can by the way, os en parodo, "as it were by the by." He had called at Troas, and done good there; and now he makes a sort of coasting voyage, the merchants would call it a trading voyage, going from place to place, and no doubt endeavouring to make every place he came to the better for him, as every good man should do.

I. He sent his companions by sea to Assos, but he himself was minded to go afoot, v. 13. He had decreed or determined within himself that whatever importunity should be used with him to the contrary, urging either his ease or his credit, or the conveniency of a ship that offered itself, or the company of his friends, he would foot it to Assos: and, if the land-way which Paul took was the shorter way, yet it is taken notice of by the ancients as a rough way (Homer, Iliad 6, and Eustathius upon him, say, it was enough to kill one to go on foot to Assos.—Lorin. in locum); yet that way Paul would take, 1. That he might call on his friends by the way, and do good among them, either converting sinners or edifying saints; and in both he was serving his great Master, and carrying on his great work. Or, 2. That he might be alone, and might have the greater freedom of converse with God and his own heart in solitude. He loved his companions, and delighted in their company, yet he would show hereby that he did not need it, but could enjoy himself alone. Or, 3. That he might inure himself to hardship, and not seem to indulge his ease. Thus he would by voluntary instances of mortification and self-denial keep under the body, and bring it into subjection, that he might make his sufferings for Christ, when he was called out to them, the more easy, 2 Tim. ii. 3. We should use ourselves to deny ourselves.

II. At Assos he went on board with his friends. There they took him in; for by this time he had enough of his walk, and was willing to betake himself to the other way of travelling; or perhaps he could not go any further by land, but was obliged to go by water. When Christ sent his disciples away by ship, and tarried behind himself, yet he came to them, and they took him in, Mark vi. 45, 51.

III. He made the best of his way to Jerusalem. His ship passed by Chios (v. 15), touched at Samos (these are places of note among the Greek writers, both poets and historians); they tarried awhile at Trogyllium, the sea-port next to Samos; and the next day they came to Miletus, the sea-port that lay next to Ephesus; for (v. 16) he had determined not to go to Ephesus at this time, because he could not go thither without being urged by his friends whose importunity he could not resist, to make some stay with them there; and, because he was resolved not to stay, he would not put himself into a temptation to stay; for he hasted, if it were possible for him, to be at Jerusalem on the day of pentecost. He had been at Jerusalem about four or five years ago (ch. xviii. 21, 22), and now he was going thither again to pay his continued respects to that church, with which he was careful to keep a good correspondence, that he might not be thought alienated from it by his commission to preach among the Gentiles. He aimed to be there by the feast of pentecost because it was a time of concourse, which would give him an opportunity of propagating the gospel among the Jews and proselytes, who came from all parts to worship at the feast: and the feast of pentecost had been particularly made famous among the Christians by the pouring out of the Spirit. Note, Men of business must fit themselves, and it will contribute to the expediting of it, to set time (with submission to Providence) and strive to keep it, contriving to do that first which we judge to be most needful, and not suffering ourselves to be diverted from it. It is a pleasure to us to be with our friends; it diverts us, nothing more; but we must not by it be diverted from our work. When Paul has a call to Jerusalem, he will not loiter away the time in Asia, though he had more and kinder friends there. This is not the world we are to be together in; we hope to be so in the other world.

Paul's Address to the Elders of Ephesus.

17 And from Miletus he sent to Ephesus, and called the elders of the church. 18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19 Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: 20 And how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, 21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befal me there: 23 Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26 Wherefore I take you to record this day, that I am pure from the blood of all men. 27 For I have not shunned to declare unto you all the counsel of God. 28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. 32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. 33 I have coveted no man's silver, or gold, or apparel. 34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35 I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.

It should seem the ship Paul and his companions were embarked in for Jerusalem attended him on purpose, and staid or moved as he pleased; for when he came to Miletus, he went ashore, and tarried thee so long as to send for the elders of Ephesus to come to him thither; for if he had gone up to Ephesus, he could never have got away from them. These elders, or presbyters, some think, were those twelve who received the Holy Ghost by Paul's hands, ch. xix. 6. But, besides these, it is probable that Timothy had ordained other elders there for the service of that church, and the country about; these Paul sent for, that he might instruct and encourage them to go on in the work to which they had laid their hands. And what instructions he gave to them they would give to the people under their charge.

It is a very pathetic and practical discourse with Paul here takes leave of these elders, and has in it much of the excellent spirit of this good man.

I. He appeals to them concerning both his life and doctrine, all the time he had been in and about Ephesus (v. 18): "You know after what manner I have been with you, and how I have done the work of an apostle among you." He mentions this as a confirmation of his commission and consequently of the doctrine he had preached among them. They all knew him to be a man of serious, gracious, heavenly spirit, that he was no designing self-seeking man, as seducers are; he could not have been carried on with so much evenness and constancy in his services and sufferings, but by the power of divine grace. The temper of his mind, and the tenour both of his preaching and conversation, were such as plainly proved that God was with him of a truth, and that he was actuated and animated by a better spirit than his own.—He likewise makes this reference to his own conduct as an instruction to them, in whose hands the work was now left, to follow his example: "You know after what manner I have been with you, how I have conducted myself as a minister; in like manner be you with those that are committed to your charge when I am gone (Phil. iv. 9), what you have seen in me that is good do."

1. His spirit and conversation were excellent and exemplary; they knew after what manner he had been among them, and how he had had his conversation towards them, in simplicity and godly sincerity (2 Cor. i. 12), how holily, justly, and unblamably he behaved himself, and how gentle he was towards them, 1 Thess. ii. 7, 10. (1.) He had conducted himself well all along, from the very first day that he came into Asia—at all seasons; the manner of his entering in among them was such as nobody could find fault with. He appeared from the first day they knew him to be a man that aimed not only to do well, but to do good, wherever he came. He was a man that was consistent with himself, and all of a piece; take him where you would he was the same at all seasons, he did not turn with the wind nor change with the weather, but was uniform like a die, which, throw it which way you will, lights on a square side. (2.) He had made it his business to serve the Lord, to promote the honour of God and the interest of Christ and his kingdom among them. He never served himself, nor made himself a servant of men, of their lusts and humours, nor was he a time-server; but he made it his business to serve the Lord. In his ministry, in his whole conversation, he proved himself what he wrote himself, Paul a servant of Jesus Christ, Rom. i. 1. (3.) He had done his work with all humility of mind—meta pases tapeinophrosynes, that is, in all works of condescension, modesty, and self-abasement. Though he was one that God had put a great deal of honour upon, and done a great deal of good by, yet he never took state upon him, nor kept people at a distance, but conversed as freely and familiarly with the meanest, for their good, as if he had stood upon a level with them. He was willing to stoop to any service, and to make himself and his labours as cheap as they could desire. Note, Those that would in any office serve the Lord acceptably to him, and profitably to others, must do it with all humility of mind, Matt. xx. 26, 27. (4.) He had always been very tender, affectionate, and compassionate, among them; he had served the Lord with many tears. Paul was herein like his Master; often in tears; in his praying, he wept and made supplication, Hos. xii. 5. In his preaching, what he had told them before he told them again, even weeping, Phil. iii. 18. In his concern for them, though his acquaintance with them was but of a late standing, yet so near did they lie to his heart that he wept with those that wept, and mingled his tears with theirs upon every occasion, which was very endearing. (5.) He had struggled with many difficulties among them. He went on in his work in the face of much opposition, many temptations, trials of his patience and courage, such discouragements as perhaps were sometimes temptations to him, as to Jeremiah in a like case to say, I will not speak any more in the name of the Lord, Jer. xx. 8, 9. These befel him by the lying in wait of the Jews, who still were plotting some mischief or other against him. Note, Those are the faithful servants of the Lord that continue to serve him in the midst of troubles and perils, that care not what enemies they make, so that they can but approve themselves to their Master, and make him their friend. Paul's tears were owing to his temptations; his afflictions helped to excite his good affections.

2. His preaching was likewise such as it should be, v. 20, 21. He came to Ephesus to preach the gospel of Christ among them, and he had been faithful both to them and to him that appointed him. (1.) He was a plain preacher, and one that delivered his message so as to be understood. This is intimated in two words, I have shown you, and have taught you. He did not amuse them with nice speculations, nor lead them into, and then lose them in, the clouds of lofty notions and expressions; but he showed them the plain truths of the gospel, which were of the greatest consequence and importance, and taught them as children are taught. "I have shown you the right way to happiness, and taught you to go in it." (2.) He was a powerful preacher, which is intimated in his testifying to them; he preached as one upon oath, that was himself fully assured of the truth of what he preached and was desirous to convince them of it and to influence and govern them by it. He preached the gospel, not as a hawker proclaims news in the street (it is all one to him whether it be true or false), but as a conscientious witness gives in his evidence at the bar, with the utmost seriousness and concern. Paul preached the gospel as a testimony to them if they received it, but as a testimony against them if they rejected it. (3.) He was a profitable preacher, one that in all his preaching aimed at doing good to those he preached to; he studied that which was profitable unto them, which had a tendency to make them wise and good, wiser and better, to inform their judgments and reform their hearts and lives. He preached ta sympheronta, such things as brought with them divine light, and heat, and power to their souls. It is not enough not to preach that which is hurtful, which leads into error or hardens in sin, but we must preach that which is profitable. We do all things, dearly beloved, for your edifying. Paul aimed to preach not that which was pleasing, but that which was profitable, and to please only in order to profit. God is said to teach his people to profit, Isa. xlviii. 17. Those teach for God that teach people to profit. (4.) He was a painstaking preacher, very industrious and indefatigable in his work; he preached publicly, and from house to house. He did not confine himself to a corner when he had opportunity of preaching in the great congregation; nor did he confine himself to the congregation when there was occasion for private and personal instruction. He was neither afraid nor ashamed to preach the gospel publicly, nor did he grudge to bestow his pains privately, among a few, when there was occasion for it. He preached publicly to the flock that came together into the green pastures, and went from house to house to seek those that were weak and had wandered, and did not think that the one would excuse him from the other. Ministers should in their private visits, and as they go from house to house, discourse of those things which they have taught publicly, repeat them, inculcate them, and explain them, if it be needful, asking, Have you understood all these things? And, especially, they should help persons to apply the truth to themselves and their own case. (5.) He was a faithful preacher. He not only preached that which was profitable, but he preached every thing that he thought might be profitable, and kept back nothing, though the preaching of it might either cost him more pains or be disobliging to some and expose him to their ill-will. He declined not preaching whatever he thought might be profitable, though it was not fashionable, nor to some acceptable. He did not keep back reproofs, when they were necessary and would be profitable, for fear of offending; nor did he keep back the preaching of the cross, though he knew it was to the Jews a stumbling-block and to the Greeks foolishness, as the Roman missionaries in China lately did. (6.) He was a catholic preacher. He testified both to the Jews and also to the Greeks. Though he was born and bred a Jew, and had an entire affection for that nation, and was trained up in their prejudices against the Gentiles, yet he did not therefore confine himself to the Jews and avoid the Gentiles; but preached as readily to them as to the Jews, and conversed as freely with them. And, on the other hand, though he was called to be the apostle of the Gentiles, and the Jews had an implacable enmity against him upon that score, had done him many an ill turn, and here at Ephesus were continually plotting against him, yet he did not therefore abandon them as reprobates, but continued to deal with them for their good. Ministers must preach the gospel with impartiality; for they are ministers of Christ for the universal church. (7.) He was a truly Christian evangelical preacher. He did not preach philosophical notions, or matters of doubtful disputation, nor did he preach politics, or intermeddle at all with affairs of state or the civil government; but he preached faith and repentance, the two great gospel graces, the nature and necessity of them; these he urged upon all occasions. [1.] Repentance towards God; that those who by sin had gone away from God, and were going further and further from him into a state of endless separation from him, should by true repentance look towards God, turn towards him, move towards him, and hasten to him. He preached repentance as God's great command (ch. xvii. 30), which we must obey—that men should repent, and turn to God, and do works meet for repentance (so he explains it, ch. xxvi. 20); and he preached it as Christ's gift, in order to the remission of sins (ch. v. 31), and directed people to look up to him for it. [2.] Faith towards our Lord Jesus Christ. We must be repentance look towards God as our end; and by faith towards Christ as our way to God. Sin must by repentance be abandoned and forsaken, and then Christ must by faith be relied on for the pardon of sin. Our repentance towards God is not sufficient, we must have a true faith in Christ as our Redeemer and Saviour, consenting to him as our Lord and our God. For there is no coming to God, as penitent prodigals to a Father, but in the strength and righteousness of Jesus Christ as Mediator.

Such a preacher as this they all knew Paul had been; and, if they will carry on the same work, they must walk in the same spirit, in the same steps.

II. He declares his expectation of sufferings and afflictions in his present journey to Jerusalem, v. 22-24. Let them not think that he quitted Asia now for fear of persecution; nor, he was so far from running away like a coward from the post of danger that he was now like a hero hastening to the high places of the field, where the battle was likely to be hottest: Now, behold, I go bound in the spirit to Jerusalem, which may be understood either, (1.) Of the certain foresight he had of trouble before him. Though he was not yet bound in body, he was bound in spirit; he was in full expectation of trouble, and made it his daily business to prepare for it. He was bound in spirit, as all good Christians are poor in spirit, endeavouring to accommodate themselves to the will of God if they should be reduced to poverty. Or, (2.) Of the strong impulse he was under from the Spirit of God working upon his spirit to go this journey: "I go bound in the spirit, that is, firmly resolved to proceed, and well assured that it is by a divine direction and influence that I am so, and not from any humour or design of my own. I go led by the Spirit, and bound to follow him wherever he leads me."

1. He does not know particularly the things that shall befal him at Jerusalem. Whence the trouble shall spring, what shall be the occasion of it, what the circumstances and to what degree it shall arise, God had not thought fit to reveal to him. It is good for us to be kept in the dark concerning future events, that we may be always waiting on God and waiting for him. When we go abroad, it should be with this thought, we know not the things that shall befal us, nor what a day, or a night, or an hour, may bring forth; and therefore must refer ourselves to God, let him do with us as seemeth good in his eyes, and study to stand complete in his whole will.

2. Yet he does know in general that thee is a storm before him; for the prophets in every city he passed through told him, by the Holy Ghost, that bonds and afflictions awaited him. Besides the common notice given to all Christians and ministers to expect and prepare for sufferings, Paul had particular intimations of an extraordinary trouble, greater and longer than any he had yet met with, that was now before him.

3. He fixes a brave and heroic resolution to go on with his work, notwithstanding. It was a melancholy peal that was rung in his ears in every city, that bonds and afflictions did abide him; it was a hard case for a poor man to labour continually to do good, and to be so ill treated for his pains. Now it is worth while to enquire how he bore it. He was flesh and blood as well as other men; he was so, and yet by the grace of God he was enabled to go on with his work, and to look with a gracious and generous contempt upon all the difficulties and discouragements he met with in it. Let us take it from his own mouth here (v. 24), where he speaks not with obstinacy nor ostentation, but with a holy humble resolution: "None of these things move me; all my care is to proceed and to persevere in the way of my duty, and to finish well." Paul is here an example,

(1.) Of holy courage and resolution in our work, notwithstanding the difficulties and oppositions we meet with in it; he saw them before him, but he made nothing of them: None of these things move me; oudenos logon poioumai—I make no account of them. He did not lay these things to heart, Christ and heaven lay there. None of these things moved him. [1.] They did not drive him off from his work; he did not tack about, and go back again, when he saw the storm rise, but went on resolutely, preaching there, where he knew how dearly it would cost him. [2.] They did not deprive him of his comfort, nor make him drive on heavily in his work. In the midst of troubles he was as one unconcerned. In his patience he possessed his soul, and, when he was as sorrowful, yet he was always rejoicing, and in all things more than a conqueror. Those that have their conversation in heaven can look down, not only upon the common troubles of this earth but upon the threatening rage and malice of hell itself, and say that none of these things moved them, as knowing that none of these things can hurt them.

(2.) Of a holy contempt of life, and the continuance and comforts of it: Neither count I my life dear to myself. Life is sweet, and is naturally dear to us. All that a man has will he give for his life; but all that a man has, and life too, will he give who understands himself aright and his own interest, rather than lose the favour of God and hazard eternal life. Paul was of this mind. Though to an eye of nature life is superlatively valuable, yet to an eye of faith it is comparatively despicable; it is not so dear but it can be cheerfully parted with for Christ. This explains Luke xiv. 26, where we are required to hate our own lives, not in a hasty passion, as Job and Jeremiah, but in a holy submission to the will of God, and a resolution to die for Christ rather than to deny him.

(3.) Of a holy concern to go through with the work of life, which should be much more our care than to secure either the outward comforts of it or the countenance of it. Blessed Paul counts not his life dear in comparison with this, and resolves in the strength of Christ, non propter vitam vivendi perdere causas—that he never will, to save his life, lose the ends of living. He is willing to spend his life in labour, to hazard his life in dangerous services, to waste it in toilsome services; nay, to lay down his life in martyrdom, so that he may but answer the great intentions of his birth, of his baptism, and of his ordination to the apostleship. Two things this great and good man is in care about, and if he gain them it is no matter to him what becomes of life:—[1.] That he may be found faithful to the trust reposed in him, that he may finish the ministry which he has received of the Lord Jesus, may do the work which he was sent into the world about, or, rather, which he was sent into the church about,—that he may complete the service of his generation, may make full proof of his ministry,—that he may go through the business of it, and others may reap the advantage of it, to the utmost of what was designed,—that he may, as is said of the two witnesses, finish his testimony (Rev. xi. 7), and may not do his work by halves. Observe, First, The apostleship was a ministry both to Christ and to the souls of men; and those that were called to it considered more the ministry of it than the dignity or dominion of it; and, if the apostles did so, much more ought the pastors and teachers to do so, and to be in the church as those who serve. Secondly, This ministry was received from the Lord Jesus. He entrusted them with it, and from him they received their charge; for him they do their work, in his name, in his strength; and to him they must give up their account. It was Christ that put them into the ministry (1 Tim. i. 12); it is he that carries them on in their ministry, and from him they have strength to do their service and bear up under the hardships of it. Thirdly, The work of this ministry was to testify the gospel of the grace of God, to publish it to the world, to prove it, and to recommend it; and, being the gospel of the grace of God, it has enough in it to recommend itself. It is a proof of God's good-will to us, and a means of his good work in us; it shows him gracious towards us, and tends to make us gracious, and so is the gospel of the grace of God. Paul made it the business of his life to testify this, and desired not to live a day longer than he might be instrumental to spread the knowledge and savour and power of this gospel. [2.] That he may finish well. He cares not when the period of his life comes, nor how, be it ever so soon, ever so sudden, ever so sad, as to outward circumstances, so that he may but finish his course with joy. First, He looks upon his life as a course, a race, so the word is. Our life is a race set before us, Heb. xii. 1. This intimates that we have our labours appointed us, for we were not sent into the world to be idle; and our limits appointed us, for we were not sent into the world to be here always, but to pass through the world, nay, to run through it, and it is soon run through; I may add, to run the gauntlet through it. Secondly, He counts upon the finishing of his course, and speaks of it as sure and near, and that which he had his thoughts continually upon. Dying is the end of our race, when we come off either with honour or shame. Thirdly, He is full of care to finish it well, which implies a holy desire of obtaining and a holy fear of coming short. "Oh! that I may but finish my course with joy; and then all will be well, perfectly and eternally well." Fourthly, He thinks nothing too much to do, nor too hard to suffer, so that he may but finish well, finish with joy. We must look upon it as the business of our life to provide for a joyful death, that we may not only die safely, but die comfortably.

III. Counting upon it that this was the last time they should see him, he appeals to their consciences concerning his integrity, and demands of them a testimony to it.

1. He tells them that he was now taking his last leave of them (v. 25): I know that you all, among whom I have been conversant preaching the kingdom of God, though you may have letters from me, shall never see my face again. When any of us part with our friends, we may say, and should say, "We know not that ever we shall see one another again: our friends may be removed, or we ourselves may." But Paul here speaks it with assurance, by the Spirit of prophecy, that these Ephesians should see his face no more; and we cannot think that he who spoke so doubtfully of that which he was not sure of (not knowing the things that shall befal me there, v. 22) would speak this with so much confidence, especially when he foresaw what a trouble it would be to his friends here, unless he had had a special warrant from the Spirit to say it, to whom I think those do wrong who suppose that, notwithstanding this, Paul did afterwards come to Ephesus, and see them again. He would never have said thus solemnly, Now, behold, I know it, if he had not known it for certain. Not but that he foresaw that he had a great deal of time and work yet before him, but he foresaw that his work would be cut out for him in other places, and in these parts he had no more to do. Here he had for a great while gone about preaching the kingdom of God, preaching down the kingdom of sin and Satan, and preaching up the authority and dominion of God in Christ, preaching the kingdom of glory as the end and the kingdom of grace as the way. Many a time they had been glad to see his face in the pulpit, and saw it as it had been the face of an angel. If the feet of these messengers of peace were beautiful upon the mountains, what were their faces? But now they shall see his face no more. Note, We ought often to think of it, that those who now are preaching to us the kingdom of God will shortly be removed and we shall see their faces no more: the prophets, do they live for ever? Yet a little while is their light with us; it concerns us therefore to improve it while we have it, that when we shall see their faces no more on earth, yet we may hope to look them in the face with comfort in the great day.

2. He appeals to them concerning the faithful discharge of his ministry among them (v. 26): "Wherefore, seeing my ministry is at an end with you, it concerns both you and me to reflect, and look back;" and, (1.) He challenges them to prove him unfaithful, or to have said or done any thing by which he had made himself accessory to the ruin of any precious soul: I am pure from the blood of all men, the blood of souls. This plainly refers to that of the prophet (Ezek. xxxiii. 6), where the blood of him that perishes by the sword of the enemy is said to be required at the hand of the unfaithful watchman that did not give warning: "You cannot say but I have given warning, and therefore no man's blood can be laid at my door." If a minister has approved himself faithful, he may have this rejoicing in himself, I am pure from the blood of all men, and ought to have this testimony from others. (2.) He therefore leaves the blood of those that perish upon their own heads, because they had fair warning given them, but they would not take it. (3.) He charges these ministers to look to it that they took care and pains, as he had done: "I am pure from the blood of all men, see that you keep yourselves so too. I take you to record this day"—en te semeron hemera, "I call this day to witness to you:" so Streso. As sometimes the heaven and earth are appealed to, so here this day shall be a witness, this parting day.

3. He proves his own fidelity with this (v. 27): For I have not shunned to declare unto you all the counsel of God. (1.) He had preached to them nothing but the counsel of God, and had not added any inventions of his own; "it was pure gospel, and nothing else, the will of God concerning your salvation." The gospel is the counsel of God; it is admirably contrived by his wisdom, it is unalterably determined by his will, and it is kindly designed by his grace for our glory, 1 Cor. ii. 7. This counsel of God it is the business of ministers to declare as it is revealed, and not otherwise nor any further. (2.) He had preached to them the whole counsel of God. As he had preached to them the whole counsel of God. As he had preached to them the gospel pure, so he had preached it to them entire; he had gone over a body of divinity among them, that, having the truths of the gospel opened to them methodically from first to last in order, they might the better understand them, by seeing them in their several connections with, and dependences upon, one another. (3.) He had not shunned to do it; had not wilfully nor designedly avoided the declaring of any part of the counsel of God. He had not, to save his own pains, declined preaching upon the most difficult parts of the gospel, nor, to save his own credit, declined preaching upon the most plain and easy parts of it; he had not shunned preaching those doctrines which he knew would be provoking to the watchful enemies of Christianity, or displeasing to the careless professors of it, but faithfully took his work before him, whether they would hear or forbear. And thus it was that he kept himself pure from the blood of all men.

IV. He charges them as ministers to be diligent and faithful in their work.

1. He commits the care of the church at Ephesus, that is, the saints, the Christians that were there and thereabouts (Eph. i. 1), to them, who, though doubtless they were so numerous that they could not all meet in one place, but worshipped God in several congregations, under the conduct of several ministers, are yet called here one flock, because they not only agreed in one faith, as they did with all Christian churches, but in many instances they kept up communion one with another. To these elders or presbyters the apostle here, upon the actual foresight of his own final leaving them, commits the government of this church, and tells them that not he, but the Holy Ghost, had made them overseers, episkopous—bishops of the flock. "You that are presbyters are bishops of the Holy Ghost's making, that are to take the oversight of this part of the church of God," 1 Pet. v. 1, 2; Tit. i. 5, 7. While Paul was present at Ephesus, he presided in all the affairs of that church, which made the elders loth to part with him; but now this eagle stirs up the nest, flutters over her young; now that they begin to be fledged they must learn to fly themselves, and to act without him, for the Holy Ghost had made them overseers. They took not this honour to themselves, nor was it conferred upon them by any prince or potentate, but the Holy Ghost in them qualified them for, and enriched them to, this great undertaking, the Holy Ghost fell upon them, ch. xix. 6. The Holy Ghost also directed those that chose, and called, and ordained, them to this work in answer to prayer.

2. He commanded them to mind the work to which they were called. Dignity calls for duty; if the Holy Ghost has made them overseers of the flock, that is, shepherds, they must be true to their trust. (1.) They must take heed to themselves in the first place, must have a very jealous eye upon all the motions of their own souls, and upon all they said and did, must walk circumspectly, and know how to behave themselves aright in the house of God, in which they were now advanced to the office of stewards: "You have many eyes upon you, some to take example by you, others to pick quarrels with you, and therefore you ought to take heed to yourselves." Those are not likely to be skilful or faithful keepers of the vineyards of others that do not keep their own. (2.) "Take heed to the flock, to all the flock, some to one part of it, others to another, according as your call and opportunity are, but see that no part of it be neglected among you." Ministers must not only take heed to their own souls, but must have a constant regard to the souls of those who are under their charge, as shepherds have to their sheep, that they may receive no damage: "Take heed to all the flock, that none of them either of themselves wander from the fold or be seized by the beasts of prey; that none of them be missing, or miscarry, through your neglect." (3.) They must feed the church of God, must do all the parts of the shepherd's office, must lead the sheep of Christ into the green pastures, must lay meat before them, must do what they can to heal those that are distempered and have no appetite to their meat, must feed them with wholesome doctrine, with a tender evangelical discipline, and must see that nothing is wanting that is necessary in order to their being nourished up to eternal life. There is need of pastors, not only to gather the church of God by bringing in of those that are without, but to feed it by building up those that are within. (4.) They must watch (v. 31), as shepherds keep watch over their flocks by night, must be awake and watchful, must not give way to spiritual sloth and slumber, but must stir up themselves to their business and closely attend it. Watch thou in all things (2 Tim. iv. 5), watch against every thing that will be hurtful to the flock, and watch to every thing that will be advantageous to it; improve every opportunity of doing it a kindness.

3. He gives them several good reasons why they should mind the business of their ministry.

(1.) Let them consider the interest of their Master, and his concern for the flock that was committed to their charge, v. 28. It is the church which he has purchased with his own blood. [1.] "It is his own; you are but his servants to take care of it for him. It is your honour that you are employed for God, who will own you in his service; but then your carelessness and treachery are so much the worse if you neglect your work, for you wrong God and are false to him. From him you received the trust, and to him you must give up your account, and therefore take heed to yourselves. And, if it be the church of God, he expects you should show your love to him by feeding his sheep and lambs." [2.] He has purchased it. The world is God's by right of creation, but the church is his by right of redemption, and therefore it ought to be dear to us, for it was dear to him, because it cost him dear, and we cannot better show it than by feeding his sheep and his lambs. [3.] This church of God is what he has purchased; not as Israel of old, when he gave men for them, and people for their life (Isa. xliii. 3, 4), but with his own blood. This proves that Christ is God, for he is called so here, where yet he is said to purchase the church with his own blood; the blood was his as man, yet so close is the union between the divine and human nature that it is here called the blood of God, for it was the blood of him who is God, and his being so put such dignity and worth into it as made it both a valuable ransom of us from evil, and a valuable purchase for us of all good, nay, a purchase of us to Christ, to be to him a peculiar people: Thine they were, and thou gavest them to me. In consideration of this, therefore, feed the church of God, because it is purchased at so dear a rate. Did Christ lay down his life to purchase it, and shall his ministers be wanting in any care and pains to feed it? Their neglect of its true interest is a contempt of his blood that purchased it.

(2.) Let them consider the danger that the flock was in of being made a prey to its adversaries, v. 29, 30. "If the flock be thus precious upon the account of its relation to God, and its redemption by Christ, then you are concerned to take heed both to yourselves and to it." Here are reasons for both. [1.] Take heed to the flock, for wolves are abroad, that seek to devour (v. 29): I know this, that after my departure grievous wolves shall enter in among you. First, Some understand it of persecutors, that will inform against the Christians, and incense the magistrates against them, and will have no compassion on the flock. They thought, because, while Paul was with them, the rage of the Jews was most against him, that, when he had gone out of the country, they would be quiet: "No," says he, "after my departure you will find the persecuting spirit still working, therefore take heed to the flock, confirm them in the faith, comfort and encourage them, that they may not either leave Christ for fear of suffering or lose their peace and comfort in their sufferings." Ministers must take a more ordinary care of the flock in times of persecution. Secondly, It is rather to be understood of seducers and false teachers. Probably Paul has an eye to those of the circumcision, who preached up the ceremonial law; these he calls grievous wolves, for though they came in sheep's clothing, nay, in shepherds' clothing, they made mischief in the congregations of Christians, sowed discord among them, drew away many from the pure gospel of Christ, and did all they could to blemish and defame those that adhered to it; not sparing the most valuable members of the flock, stirring up those whom they could influence to bite and devour them (Gal. v. 15); therefore they are called dogs (Phil. iii. 2), as here wolves. While Paul was at Ephesus, they kept away, for they durst not face him; but, when he was gone, then they entered in among them, and sowed their tares where he had sown the good seed. "Therefore take heed to the flock, and do all you can to establish them in the truth, and to arm them against the insinuations of the false teachers." [2.] Take heed to yourselves, for some shepherds will apostatise (v. 30): "Also of your ownselves, among the members, nay, perhaps, among the ministers of your own church, among you that I am now speaking to (though I am willing to hope it does not go so far as that), shall men arise speaking perverse things, things contrary to the right rule of the gospel, and destructive of the great intentions of it. Nay, they will pervert some sayings of the gospel, and wrest them to make them patronize their errors, 2 Pet. iii. 16. Even those that were well thought of among you, and that you had confidence in, will grow proud, and conceited, and opinionative, and will refine upon the gospel, and will pretend with more nice and curious speculations to advance you to a higher form; but it is to draw away disciples after them, to make a party for themselves, that shall admire them, and be led by them, and pin their faith upon their sleeve." Some read it, to draw away disciples after them—those that are already disciples of Christ, draw them from him to follow them. "Therefore, take heed to yourselves; when you are told that some of you shall betray the gospel, you are each of you concerned to ask, Is it I? and to look well to yourselves." This was there fulfilled in Phygellus and Hermogenes, who turned away from Paul and the doctrine he had preached (2 Tim. i. 15), and in Hymeneus and Philetus, who concerning the truth erred, and overthrew the faith of some (2 Tim. ii. 18), which explains the expression here. But, though there were some such seducers in the church of Ephesus, yet it should seem by Paul's Epistle to that church (wherein we do not find such complaints and reprehensions as we meet with in some other of his epistles) that that church was not so much infested with false teachers, at least not so much infected with their false doctrine, as some other churches were; but its peace and purity were preserved by the blessing of God on the pains and vigilance of these presbyters, to whom the apostle, in the actual foresight and consideration of the rise of heresies and schisms, as well as of his own death, committed the government of this church.

(3.) Let them consider the great pains that Paul had taken in planting this church (v. 31): "Remember that for the space of three years" (for so long he had been preaching in Ephesus, and the parts adjacent) "I ceased not to warn every one night and day with tears; and be not you negligent in building upon that foundation which I was so diligent to lay." [1.] Paul, like a faithful watchman, had warned them, and, by the warnings he gave men of the danger of their continuing in their Judaism and heathenism, he prevailed with them to embrace Christianity. [2.] He warned every one; besides the public warnings he gave in his preaching, he applied himself to particular persons according as he saw their case called for it, which he had something to say peculiar to. [3.] He was constant in giving warning; he warned night and day; his time was filled up with his work. In the night, when he should have been reposing himself, he was dealing with those he could not get to speak with in the day about their souls. [4.] He was indefatigable in it; he ceased not to warn. Though they were ever so obstinate against his warnings, yet he did not cease to warn, not knowing but that at length they might, by the grace of God, be overcome; though they were ever so pliable to his warnings, yet he did not think this would be a sufficient excuse for him to desist, but still he warned those that were righteous as not to turn from their righteousness, as he had warned them when they were wicked to turn from their wickedness, Ezek. iii. 18-21. [5.] He spoke to them about their souls with a great deal of affection and concern: he warned them with tears. As he had served the Lord, so he had served them, with many tears, v. 19. He warned them with tears of compassion, thereby showing how much he was himself affected with their misery and danger in a sinful state and way, that he might affect them with it. Thus Paul had begun the good work at Ephesus, thus free had he been of his pains; and why then should they be sparing of their pains in carrying it on?

V. He recommends them to divine direction and influence (v. 32): "And now, brethren, having given you this solemn charge and caution, I commend you to God. Now that I have said what I have to say, The Lord be with you; I must leave you, but I leave you in good hands." They were in care what would become of them, how they should go on in their work, break through their difficulties, and what provision would be made for them and their families. In answer to all these perplexities, Paul directs them to look up to God with an eye of faith, and beseeches God to look down on them with an eye of favour.

1. See here to whom he commends them. He calls them brethren, not only as Christians, but as ministers, and thereby encourages them to hope in God, as he had done; for they and he were brethren. (1.) He commends them to God, begs of God to provide for them, to take care of them, and to supply all their needs, and encourages them to cast all their care upon him, with an assurance that he cared for them: "Whatever you want, go to God, let your eye be ever towards him, and your dependence upon him, in all your straits and difficulties; and let this be your comfort, that you have a God to go to, a God all sufficient." I commend you to God, that is, to his providence, and to the protection and care of that. It is enough that, from whomsoever we are separated, still we have God nigh unto us, 1 Pet. iv. 19. (2.) He commends them to the word of his grace, by which some understand Christ: he is the word (John i. 1), the word of life, because life is treasured up for us in him (1 John i. 1), and in the same sense he is here called the word of God's grace, because from his fulness we receive grace for grace. He commends them to Christ, puts them into his hand, as being his servants, whom he would in a particular manner take care of. Paul commends them not only to God and to his providence, but to Christ and his grace as Christ himself did his disciples when he was leaving them: You believe in God, believe also in me. It comes to much the same thing, if by the word of his grace we understand the gospel of Christ, for it is Christ in the word that is nigh unto us for our support and encouragement, and his word is spirit and life: "You will find much relief by acting faith on the providence of God, but much more by acting faith on the promises of the gospel." He commends them to the word of Christ's grace, which he spoke to his disciples when he sent them forth, the commission he gave them, with assurance that he would be with them always to the end of the world: "Take hold of that word, and God give you the benefit and comfort of it, and you need no more." He commends them to the word of God's grace, not only as the foundation of their hope and the fountain of their joy, but as the rule of their walking: "I commend you to God, as your Master, whom you are to serve, and I have found him a good Master, and to the word of his grace, as cutting you out your work, and by which you are to govern yourselves; observe the precepts of this word, and then live upon the promises of it."

2. See here what he commends them to the word of God's grace for, not so much for a protection from their enemies, or a provision for their families, as for the spiritual blessings which they most needed and ought most to value. They had received the gospel of the grace of God, and were entrusted to preach it. Now he recommends them to that, (1.) For their edification: "It is able (the Spirit of grace working with it and by it) to build you up, and you may depend upon this, while you keep close to it, and are deriving daily from it. Though you are already furnished with good gifts, yet this is able to build you up; there is that in it with which you need to be better acquainted and more affected." Note, Ministers, in preaching the word of grace, must aim at their own edification as well as at the edification of others. The most advanced Christians, while they are in this world, are capable of growing, and they will find the word of grace to have still more and more in it to contribute to their growth. It is still able to build them up. (2.) For their glorification: It is able to give you an inheritance among all those who are sanctified. The word of God's grace gives it, not only as it gives the knowledge of it (for life and immortality are brought to light by the gospel), but as it gives the promise of it, the promise of a God that cannot lie, and which is yea and amen in Christ; and by the word, as the ordinary vehicle, the Spirit of grace is given (ch. x. 44), to be the seal of the promise, and the earnest of the eternal life promised; and thus it is the word of God's grace that gives us the inheritance. Note, [1.] Heaven is an inheritance which gives an indefeasible right to all the heirs; it is an inheritance like that of the Israelites in Canaan, which was by promise and yet by lot, but was sure to all the seed. [2.] This inheritance is entailed upon and secured to all those, and those only, that are sanctified; for as those cannot be welcome guests to the holy God, or the holy society above, that are unsanctified, so really heaven would be no heaven to them; but to all that are sanctified, that are born again, and on whom the image of God is renewed, it is as sure as almighty power and eternal truth can make it. Those therefore that would make out a title to that inheritance must make it sure that they are among the sanctified, are joined to them and incorporated with them, and partake of the same image and nature; for we cannot expect to be among the glorified hereafter unless we be among the sanctified here.

VI. He recommends himself to them as an example of indifference to this world, and to every thing in it, which, if they would walk in the same spirit and in the same steps, they would find to contribute greatly to their easy and comfortable passage through it. He had recommended them to God, and to the word of his grace, for spiritual blessings, which, without doubt, are the best blessings; but what shall they do for food for their families, an agreeable subsistence for themselves, and portions for their children? "As to these," Paul says, "do as I did;" and how was that? He here tells them,

1. That he never aimed at worldly wealth (v. 33): "I have coveted no man's silver, or gold, or apparel; nor do you, and then you will be easy." There were many in Ephesus, and many of those that had embraced the Christian faith, who were rich, had a great deal of money, and plate, and rich furniture, and wore very good clothes, and made a very good appearance. Now, (1.) Paul was not ambitious to live like them. We may take it in this sense: "I never coveted to have so much silver and gold at command as I see others have, nor to wear such rich clothes as I see others wear. I neither condemn them nor envy them. I can live comfortably and usefully without living great." The false apostles desired to make a fair show in the flesh (Gal. vi. 12), to make a figure in the world; but Paul did not do so. He knew how to want and how to be abased. (2.) He was not greedy to receive from them, silver, or gold, or apparel; so far from being always craving that he was not so much as coveting, nor desired them to allow him so and so for his pains among them, but was content with such things as he had; he never made a gain of them, 2 Cor. xii. 17. He could not only say with Moses (Num. xvi. 15), and with Samuel (1 Sam. xii. 3, 5), Whose ox have I taken? Or whom have I defrauded? But, "Whose kindness have I coveted, or asked? Or to whom have I been burdensome?" He protests against desiring a gift, Phil. iv. 17.

2. That he had worked for his living, and taken a great deal of pains to get bread (v. 34) "Yea, you yourselves know, and have been eye-witnesses of it, that these hands of mine have ministered to my necessities, and to those that were with me; you have seen me busy early and late, cutting out tents and making them up;" and, they being commonly made of leather, it was very hard work. Observe, (1.) Paul was sometimes reduced to necessities, and the want of the common supports of life, though he was so great a favourite of Heaven and so great a blessing to this earth. What an unthinking, unkind, and ungrateful world is this, that could let such a man as Paul be poor in it! (2.) He desired no more than to have his necessities supplied; he did not work at his calling to enrich himself, but to maintain himself with food and raiment. (3.) When he was to earn his bread, he did it by a manual occupation. Paul had a head and a tongue that he might have got money by, but they were these hands, saith he, that ministered to my necessities. What a pity was it that those hands by the laying on of which the Holy Ghost had been so often conferred, those hands by which God had wrought special miracles, and both these at Ephesus too (ch. xix. 6, 11), should there be obliged to lay themselves to the needle and shears, the awl and tacking-end, in tent-making, purely to get bread! Paul puts these presbyters (and others in them) in mind of this, that they may not think it strange if they be thus neglected, and yet to go on in their work, and make the best shift they can to live; the less encouragement they have from men, the more they shall have from God. (4.) He worked not only for himself, but for the support of those also that were with him. This was hard indeed. It had better become them to have worked for him (to maintain him as their tutor) than he for them. But so it is; those that are willing to take the labouring oar will find those about them willing they should have it. If Paul will work for the maintenance of his companions, he is welcome to do it.

Paul Takes Leave of the Elders of Ephesus.

36 And when he had thus spoken, he kneeled down, and prayed with them all. 37 And they all wept sore, and fell on Paul's neck, and kissed him, 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.

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 (v. 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. iii. 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. xxxi. 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, John xvii. 1.

II. They parted with tears, abundance of tears, and most affectionate embraces, v. 37, 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 (v. 19, 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, 1 Sam. xx. 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.

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

Embraced them. Saluted them; gave them parting expressions of kindness. Comp. Lk 7:45, Rom 16:16, 1Cor 16:20, 2Cor 13:12; 1Thes 5:26, 1Pet 5:14. The Syriac translates this, "Paul called the disciples, and consoled them, and kissed them."

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

(a) "uproar was ceased" Acts 19:40 (b) "go into Macedonia" 1Cor 16:5, 1Timm 1:3

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

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

(c) "exhortation" 1Thes 2:3,11

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

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

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

Into Syria. On his way to Jerusalem.

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

(d) "wait" Acts 23:12, 25:3, 2Cor 11:26 (*) "purposed" "determined"

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

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

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

Aristarthus, Acts 19:29.

Gaius of Derbe. Acts 19:29.

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

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

(e) "Aristarchus" Acts 19:29 (f) "Timotheus" Acts 16:1 (g) "Tychius" Eph 6:21 (h) "Trophimus" Acts 21:29, 2Ti 4:20

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

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

At Troas. Acts 16:8.

(++) "tarried" "waited"

After the days of unleavened bread. After the seven days of the passover, during which they ate only unleavened bread. See Ex 12.

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

(i) "unleavened bread" Ex 23:15 (k) "Troas" 2Ti 4:13

And upon the first day of the week. Showing thus that this day was then observed buy Christians as holy time. Comp. 1Cor 16:2; Rev 1:10.

To break bread. Evidently to celebrate the Lord's Supper. Comp. Acts 2:46. So the Syriac understands it, by translating it, "to break the Eucharist," i.e. the eucharistic bread. It is probable that the apostles and early Christians celebrated the Lord's Supper on every Lord's-day.

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

(l) "first day" 1Cor 16:2, Rev 1:10 (m) "break bread" Acts 2:42,46, 1Cor 10:16, 11:20-34 (++) "speech" "discourse"

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

In the upper chamber. Acts 1:13.

(&) "many lights" "lamps" (n) "upper chamber" Acts 1:13 (|) "upper" "room" (+) "together" "Assembled"

And there sat in a window. The window was left open, probably to avoid the malice of their enemies, who might be disposed otherwise to charge them with holding their assemblies in darkness for purposes of iniquity. The window was a mere opening in the wall to let in light, as there was no glass known at that time; and as the shutters of the window were not closed, there was nothing to prevent Eutychus from falling down.

The third loft. The third story.

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

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

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

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

(o) "fell on him" 1Kgs 17:21, 2Kgs 4:34

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

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

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

Sailed unto Assos. There were several cities of this name. One was in Lycia; one in the territory of Eolis; one in Mysia; one in Lydia; and another in Epirus. The latter is the one intended here. It was between Troas and Mitylene. The distance to it from Troas by sea was much greater than by land, and accordingly Paul chose to go to it on foot.

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

(*) "afoot" "Intending himself to go by land"

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

Over against. Opposite to. Into the neighborhood of, or near to it.

Chios, called also Coos, an island in the Archipelago, between Lesbos and Samos. It is on the coast of Asia Minor, and is now called Scio. It will long be remembered now as the seat of a dreadful massacre of almost all its inhabitants by the Turks in 1823.

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

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

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

(+) "tarried" "remained"

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

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

The day of Pentecost. Acts 2:1.

(b) "be at Jerusalem" Acts 18:21, 24:17 (c) "Pentecost" Acts 2:1

He sent to Ephesus. Perhaps a distance of forty miles.

The elders of the church. Who had been appointed while he was there to take charge of the church. Acts 15:2.

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

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

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

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

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

At all seasons. At all times.

(d) "first day" Acts 19:1,10 (++) "seasons" "The whole team"

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

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

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

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

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

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

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

By the lying in wait, etc. By their snares and plans were designed to blast his reputation, and to destroy his usefulness.

(e) "humility" 1Cor 15:9,10 (f) "many tears" Php 3:18 (g) "temptations" 2Cor 4:8-11 (&) "temptations" "trials"

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

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

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

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

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

(2.) The design for which ministers should visit, should be a religious design, Paul did not visit for mere ceremony, nor for idle gossip, or chit-chat; nor to converse on the mere news or politics of the day. His aim was to show the way of salvation, and to teach in private what he taught in public.

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

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

(b) "kept back nothing" Acts 20:27 (c) "from house to house" 2Ti 4:2

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

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

Repentance toward God. Mt 3:2. Repentance is to be exercised "toward God," because

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

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

And faith. Mk 16:6.

Toward. εις. In regard to; in; confidence in the work and merits of the Lord Jesus. This is required, because there is no other one who can save from sin. Acts 4:12.

(d) "repentance toward God" Mk 1:15

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

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

(1.) of what particular kind they would be; nor

(2.) their issue, whether it should be life or death. We should commit our way unto God, not knowing what trials may be before us in life; but knowing that, if we are found faithful at the post of duty, we have nothing to fear in the issue.

(e) "go bound" Acts 19:21 (f) "knowing" Jas 4:14

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

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

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

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

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

Abide me. See the margin. They remain or wait for me; i.e., I must expect to suffer them.

(*) "Ghost" "Spirit" (g) "saying that bonds" Acts 9:16, 21:11 (1) "abide me" "wait for me"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(a) "ministry" 2Cor 4:1 (b) "received" Gall 1:1

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

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

The kingdom of God. Making known the nature of the reign of God on earth by the Messiah. Mt 3:2.

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

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

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

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

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

(1.) to save them, if possible; and

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

(*) "record" "declare to you" (c) "pure from the blood" 2Cor 7:2

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

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

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

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

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

(4.) by making use of other terms than the Bible does, for the purpose of involving it in a mist, so that it cannot be understood. Men may resort to this course,

(1.) because the truth itself will be unpalatable;

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

(3.) because they may not love the truth themselves, and choose to conceal its prominent and offensive points;

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

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

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

(d) "counsel" Ep 1:11

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

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

And to all the flock. The church; the charge entrusted to them. The church of Christ is often compared to a flock. Jn 10:1; and Jn 10:2-20; also Jn 21:16; and Jn 21:17.

The word flock here refers particularly to the church, and not to the congregation in general, for it is represented to be that which was purchased with the blood of the atonement. The command here is,

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

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

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

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

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

Overseers. επισκοπους. Bishops. The word properly denotes those who are appointed to oversee, or inspect anything. This passage proves that the name was applicable to elders; and that in the time of the apostles, the name bishop and presbyter, or elder, was given to the same class of officers, and, of course, that there was no distinction between them. One term was originally used to denote office, the other age, and both were applied to the same persons in the church. The same thing occurs in Tit 1:5-7, where those who in Acts 20:5 are called elders, are in Acts 20:7 called bishops. See also 1Timm 3:1-10, Php 1:1.

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

The Church of God. This is one of the three passages in the New Testament, in regard to which there has been a long controversy among critics, which is not yet determined. The controversy is, whether this is the correct and genuine reading. The other two passages are, 1Timm 3:16, 1Jn 5:7. The Mss. and versions exhibit three readings: the church of GOD, τουθεου; the church OF THE LORD, τουκυριου; and the church of THE LORD and GOD, κυριουκαιθεου. The Latin vulgate reads it God; the Syriac, the Lord; the Arabic, the Lord God; the Ethiopic, the Christian family of God. The reading which now occurs in our text is found in no ancient Mss., except the Vatican codex; and occurs nowhere among the writings of the fathers, except in Athanasius, in regard to whom also there is a various reading. It is retained, however, by Beza, Mill, and Whitby, as the genuine reading. The most ancient Mss. and the best, read the church of the Lord, and this probably was the genuine text. It has been adopted by Griesbach and Wetstein; and many important reasons may be given why it should be retained. See those reasons stated at length in Kuinel, in loco; see also Griesbach and Wetstein. It may be remarked, that a change from Lord to God might easily be made in the transcribing, for in ancient MSS. the words are not written at length, but are abbreviated. Thus, the name Christ χριστος is written χοε; the name God θεος is written θοε; the name Lord κυριος is written κοε; and a mistake, therefore, of a single letter, would lead to the variations observable in the manuscripts. Compare in this place the Note of Mill in his Greek Testament, who thinks that the name God should be retained. The authority, however, is so doubtful, that it should not be used as a proof-text on the divinity of Christ; and is not necessary, as there are so many undisputed passages on that subject.

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

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

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

(2.) That the church is, therefore, of peculiar value-- a value to be estimated by the worth of the price paid for it. Comp. 1Pet 1:18,19.

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

(e) "heed" Col 4:17, 1Timm 4:16 (f) "overseers" Heb 13:17 (g) "feed" Prov 10:21, Jer 3:15, Jn 21:15-17, 1Pet 5:2,3 (a) "purchased" Eph 1:14, Col 1:14, Heb 9:12,14, 1Pet 1:18,19, Rev 5:9

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

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

Grievous wolves. Heavy, βαρεις, strong, mighty, dangerous wolves--so strong that the feeble flock would not be able to resist them. The term wolves is used to denote the enemies of the flock--false, and hypocritical, and dangerous teachers. Compare Mt 10:16; Acts 7:15.

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

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

(b) "Grievous wolves" Mt 7:15, 2Pet 2:1 (c) "sparing the flock" Jer 13:20, 23:1, Eze 34:2,3, Zech 11:17

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

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

(d) "of you own selves" 1Jn 2:19, Jude 1:4

Therefore watch. Mt 24:42. In view of the dangers which beset yourselves, Acts 20:28, the danger from men not connected with the church, Acts 20:29, and the danger that shall arise from the lovers of power among yourselves, Acts 20:30, be on your guard. Observe the approach of danger, and set yourselves against it.

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

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

I ceased not. I continued to do it.

To warn. To admonish; to place before the mind, νουθετων; setting the danger and duty of each individual before him.

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

Night and day. Continually; by every opportunity.

With tears. Expressive of his deep feeling and his deep interest in their welfare. Acts 20:19.

(e) "watch" 2Ti 4:5 (*) "warn" "admonish" (f) "every one" Col 1:28

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

I commend you. I commit you; I place you παρατιθεμαι in his hands, and under his protection. Acts 14:23.

And to the word of his grace. That is, to his gracious word; to his merciful promise. To his doctrine of salvation by Jesus Christ, which has been conferred on us by grace. Paul refers, doubtless, to the gospel --including its promises of support, its consoling truths, and its directions to seek all needful help and comfort in God.

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

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

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

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

(a) "which is able" Jn 17:17 (b) "inheritance among" Acts 26:18, Col 1:12, Heb 9:15, 1Pet 1:4

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

Or apparel. Raiment. Changes of raiment among the ancients, as at present among the orientals, constituted an important part of their property, Mt 6:19.

(c) "I have coveted" 1Sam 12:3, 1Cor 7:12.

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

(d) "yourselves know" Acts 18:3, 1Cor 4:12, 1Thes 2:9, 2Thes 3:8

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

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

How that. Or that. οτι. I have showed you that ye should by so labouring support the weak.

So labouring, Labouring as I have done. Setting this example, and ministering in this way to the wants of others.

To support the weak. To provide for the wants of the sick and feeble members of the flock, who are unable to labour for themselves. The weak here denote the poor, the needy, the infirm.

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

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

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

(1.) because it is a privilege to give to the wants of others; it is a condition for which we should be thankful; when we are in a situation to promote their felicity.

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

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

(e) "to support the weak" Rom 15:1, Eph 4:28, 1Thes 5:14 (*) "weak" "Infirm" (f) "how he said" Lk 14:12-14

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 common attitude of devotion, 2Chr 6:13, Dan 6:10, Lk 22:41, Acts 7:60, 9:40, 21:5, Rom 11:4, Php 2:10; Eph 3:14, Mk 1:40.

(a) "kneeled down" Acts 21:5.

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

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

And kissed him. This was the common token of affection. Note, Mt 26:48, Lk 15:20, Rom 16:16, 1Cor 16:20.

(b) "fell on Paul's neck" Gen 46:29.

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

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

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

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

(c) "words" Acts 20:25

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. 1Cor 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, Matt 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. 1Tim 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, 2Cor 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.

The next journey of St. Paul is from Macedonia in Greece, to Troas in Asia, where he abode seven days. During his stay here, several are to be remarked and observed.

Observe here, 1. How this great apostle became all things to all men, though he would not become sin to any man: To the Jews he became as a Jew, for he stayed his journey all the seven days of the Jewish Passover solemnity, and would not set forth to travel that time, because he would not offend the weak Jews; accordingly he sailed not from Philippi till after the days of unleavened bread. Thus did St. Paul comply with the Jewish rites, which, though dead by the death of Christ, yet were not buried; and therefore his compliance was not sinful, but managed with design to gain the Jews.

Observe, 2. That the change of the sabbath from the seventh to the first day of the week, was of apostolical observation now, as it was before of Christ's institution; on this day the Lord arose, on this day the disciples met, and Christ honoured them with his presence, Joh 20:1 on this day the collection for poor saints was made, 1Cor 16:2.

Now this necessarily infers the abrogation of the Saturday sabbath: for six days they were commanded to labour, and if they rested the seventh day, and first too, they violated the law of God, which we cannot suppose they did, and consequently the apostles and primitive Christians observed the first day of the week in remembrance of the work of redemption, as the Jews of old observed the seventh in remembrance of the work of creation.

Observe, 3. The fervent zeal and unwearied diligence of the great apostle for the souls of men; and also the patience and complacency with which his auditors attended upon his sermon at this time: Paul preached till midnight, ver. 7. A very long sermon upon a particular occasion is neither unscriptural nor unapostolical. We do not find that either the apostle was weary, or the auditory drowsy, at the dead time of the night; their wakefulness at midnight under a sermon, condemns our sleepiness at mid-day.

Observe, 4. The pious and prudential care which the apostle and his hearers took that their night-meeting should not fall under any calumny, or their selves reproached, for doing any thing indecently in the dead of the night; to prevent this, the 8th verse informs us, that there were many lights in the upper chamber, where they were gathered together; exposing themselves, and what they did, to the view of all.

Religious meetings in the night season are not only lawful in times of persecution, but necessary; yet a special care ought to be taken to avoid all occasion of calumny, that the least suspicion may not arise, concerning the honesty and holiness of those that do assemble at such unseasonable times.

Observe, 5. What a warning the Holy Ghost here leaves upon record for such as sleep under the preaching of the word: Eutychus, when asleep under St. Paul's long sermon, falls down from the third loft, and is taken up dead.

Here note, The time when he was overtaken with sleep: not at noon-day, but at midnight; and it was not a sermon of an hour long that he was asleep under, but after St. Paul had preached several hours. This is not the case fo our common sermon sleepers, who at noon-day sleep under the word; nay, settle and compose themselves to sleep, and do what they can to invite sleep to them! What if with Eutychus any of them fall down dead! here is no Paul to raise them up; or, what if this wretched contempt of the word provoke God to say, Sleep on, and be so stupified that no ordinances shall awake you! Sleep on, till hell flames awake you!

Observe, 6. Eutychus is raised to life by a miraculous power communicated to St. Paul, which was matter of great consolation to the spirits, and great confirmation to the faith, of the disciples, ver 12. They brought the young man alive, and were not a little comforted; not only for the young man's sake, but especially for their own sakes:for hereby God gave a convincing testimony to the word of his grace,-- God did hereby bear witness to it, and many were thereby confirmed in the belief of it.

Here an account is given of several travels of the apostle; namely, from Troas to Assos, from thence to Mitylene, next day to Samos, then to Trogyllium, and the day following to Miletus, passing by and not touching at Ephesus; for the apostle having an earnest desire to be at Jerusalem at the feast of Pentecost, so that he might in that concourse have a larger opportunity for spreading the gospel, he would not now call at Ephesus, lest he should be detained too long by the brethren there.

From the whole note, 1. The indefatigable diligence of this great apostle, and his unwearied industry in the service of the gospel; how he travels from place to place, and here from Troas to Assos, on foot all alone by land; he did not effect to ride with a pompous train and retinue, but he goes on foot, expecting to meet with more opportunity of sowing the seed of the gospel as he passed through towns and villages by land, among those he conversed with; so intent was this holy man on the work of winning souls; whereas had he travelled by sea, this opportunity had been lost. An happy example for all the ministers of Christ, to prefer an opportunity of doing good to the souls of others, before their own ease or profit.

Note, 2. The true reason why St. Paul was so very desirous to be at Jerusalem at the feast of Pentecost: not that he placed any religion in observing this abrogated feast, but because the vast concourse of people at such times would give him a fairer opportunity to glorify Christ, and to propagate the gospel. This made him so desirous to get to Jerusalem by the feast of Pentecost.

Learn thence, that the ministers of Christ, without the imputation of vain-glory, or seeking popular applause, may warrantably desire, and occasionally lay hold upon, an opportunity of dispensing a word to a numerous auditory, in hopes that, casting the net of the gospel among many, they may enclose some.

The foregoing verses acquainted us how very intent St. Paul was upon his journey to Jerusalem at the feast of Pentecost, he hoping then and there to have a precious opportunity for preaching Jesus Christ, and him crucified, to his countrymen the Jews: now, lest he should be hindered in his expedition, he determines to slip by Ephesus, without touching there; but could not satisfy himself without seeing of, and speaking to, the ministers of Ephesus, whom for that purpose he sends for to Miletus, and there in a grave and pious discourse, which warmed their hearts, and melted them into tears, he takes his farewell of them.

Here note, 1. That St. Paul speaks much in his own vindication, but nothing by way of ostentation. A minister, when he is leaving his people, may modestly enough say something in his own vindication; for there are enough, as soon as his back is turned, will say more than is true by way of accusation.

Note, 2. That when the apostle here speaks much that looks like self-condemnation, it is rather to propound himself as a mirror for gospel-ministers, and a pattern for all pious pastors; that whenever they leave their people they may go off with a clear conscience, and be able to appeal to the consciences of their people as touching their carriage and conversation amongst them.

Note, 3. The several particular instances of his ministerial faithfulness:

1. He instances in his own humility; though he was lofty in his ministry, yet was he lowly in his mind; He served the Lord with all humility of mind. The better any man is, the lower thoughts he has of himself. Almighty God renders that man most honourable, that minister most serviceable, whom he finds most humble. In his affectionateness in preaching the gospel, he mingles tears with his exhortation, Serving the Lord with all humility of mind, and with many tears.

2.In his constancy in preaching, and private inspection: publicly in the synagogues, and privately from house to house, like a good shepherd, labouring to understand the state of his whole flock, and of every lamb in it, that no soul might miscarry through his neglect, for which the great and good Shepherd died.

3. He acquaints them, not only with the manner, but also with the matter of his preaching; namely, Repentance towards God, and faith in our Lord Jesus Christ; which two graces comprehend the sum of a Christian's duty. Ministers must join these two together in their preaching, and our hearers must not separate them in their practice. They who repent without believing, or believe without repenting, do indeed do neither.

Here the apostle proceeds not to boast of himself, but to clear himself of any charge or surmise of ministerial miscarriage, and also to propound himself as a pattern of ministerial faithfulness to the elders of the church at Ephesus.

And here again, 1. Our apostle instances in his holy and heroic resolution and activity for God: I know that bonds and afflictions abide me: nevertheless I go bound in the spirit to Jerusalem, and nothing moves me. As if he had said, "I am fully resolved, by the grace of God enabling, that nothing shall divert me from my duty; neither deterring fear or deluding favour of men shall ever affect me; but I will go out and go on in the strength of Christ, running my race with patience, and finishing my course with joy."

Hence learn, 1. That the apprehension of suffering must not shake the resolution of a Christian, much less daunt the courage of a gospel minister, ver. 24. None of these things move me. True ministerial courage delights in the air of that danger where duty dwells, and will neither be beaten off from doing an incumbent duty, nor be beaten on to a compliance to any known sin.

Learn, 2. That the ministers of Christ should endeavour not only to finish their ministry and course of Christianity with faithfulness, but with joy; and that they may do so, let them see that they give up themselves wholly to the service of Christ without restriction or reserve, and live daily by faith on the mediation of the Lord Jesus Christ.

Here was such a masculine spirit in our apostle, as bid defiance to death and danger; and the argument that excited him was, that he might finish his course with joy.

Next, the apostle declares his impartiality in preaching the gospel, ver. 27, I have not shunned to declare unto you all the counsel of God.

Where observe, He doth not say he had declared the whole counsel of God, (for who but God himself can do that?) but he had not shunned to declare the whole counsel of God; that is, he had not concealed from them any truth necessary to salvation. And this freed him from the blood of souls; if any perished, it was not long of him, but their blood was upon themselves: I take you to record this day, that I am pure from the blood of all men.

It is happy when the ministers of God can appeal to the consciences of their people, and summon them in as witnesses to bear record for them at the bar of Christ.--

Lastly, The apostle tells them, they were never like to see his face again; a cutting, killing word. How would it fire the zeal of ministers, and inflame the affections of a people, did they remember, that in a short time they must see the faces and hear the voices of each other upon earth no more!

Lord, what fervent prayer for, what yearning of bowels towards, perishing sinners, would be found with us; what zeal for their conversion, what endeavours for their salvation, did we believe that the grave was making ready to receive us! how should we louden our cry to God, and how fulfil our trust to man, did we consider our grave and coffin are at hand our glass has but a little sand; now we are preaching, but anon it will be said of us, we are gone: And now, behold, I know that ye all, among whom I have gone preaching, shall see my face no more.

The blessed apostle having, in the former part of his farewell sermon to the elders of Ephesus, vindicated his own sincerity among them, both as to his doctrine and practice, and cleared himself by close addresses and smart appeals to their consciences; he now urges them in a rousing and heart-melting exhortation to the utmost care and dilgence in the exercise of their pastoral charge; and to take heed to themselves and the flock, to the whole flock which Christ had purchased with his blood, and the Holy Ghost had committed to his care, ver. 28. Take heed to yourselves, and to all the flock over which the Holy Ghost hath made you overseers.

Here observe, A two-fold duty, and a three-fold motive to enforce that duty: the first duty is to take to themselves: the second is to take heed to all the flock.

The first part of a minister's duty is to take heed to himself: Committe animam diligentibus suam, says St. Bernard: He that neglects his own soul, will never take a faithful care of the souls of others.

We must first look to ourselves, that our judgments be sound, our hearts holy, and our lives exemplary: we must take heed to ourselves, that we be fit for the employment which we undertake. This is not a burthen for a child's shoulder; he that is himself a babe in knowledge, is altogether unfit to teach men the mysteries of salvation.

Take we heed that our example doth not contradict our doctrine, that our practice doth not give our profession the lie; that we do as well as teach; not preach angelical sermons, and lead diabolical lives; but securing that grace to ourselves which we offer unto others, and shunning that sin ourselves which we condemn in others; and this, because we have a depraved nature and vicious inclinations in us, as well as others, because we have a heaven to win, and a soul to save, as well as others; yea, when others have only their own souls to account for, we have not only our own, but others' too; in a word because our sins do more dishonour God, discredit religion, more gratify the devil, more harden sinners, and have more of wilfulness in them, more perfidiousness in them, and more hypocrisy in them, than other men's; and we shall certainly be adjudged by God to a double damnation for them.

Well, therefore might the apostle say to the Ephesian elders, take heed unto yourselves; next he adds, and to all the flock. That is, with a constant care and laborious diligence acquaint them with their duty, inform them of their danger, show them where their happiness lies, and the way and means for attaining of it; and, in order to this, all the flock must be known, that it may be heeded, and we must labour to be acquainted with the state of all our people as fully as we can; we must, as the apostles before us did, visit our people from house to house, that we may know their persons, know their inclinations, and know the manner of conversation; what sins they are most in danger of, what temptations they are most liable to, and what duties they neglect, either for the matter or manner of them; and give them the best encouragement, directions, and assistance, we are able.

This is the sum of the apostle's exhortation to the elders of Ephesus; Take heed unto yourselves, and unto all the flock. The motives to enforce the duty follow; and they are,

1. Drawn from their office; they are overseers of the flock, that is, officers appointed by solemn ordination to teach, to guide, to govern the church's committed to their care, and under their charge.

2. From the authority and excellency of him that called them to their office, the Holy Ghost. We read of some that were nominated by the special and immediate instinct of the Holy Ghost, as Acts 1:24 and Acts 13:2.

Others were ordained by the apostles, who were guided by the Holy Ghost then: and whoever is set apart to that office now, according to the rule of God's word, may truly be said to be made an overseer by the Holy Ghost; Almighty God concurring to own and bless his own institution.

3. From the dear purchase which Christ paid for, and the tender regard he bears to, this his flock. Feed the church of God, which he hath purchased with his blood.

Where observe, The divinity of Christ asserted; he is expressly called God, in opposition to the Arians, and their unhappy spawn, the Socinians, who will allow him to be only man; but then his blood could never have purchased the church, which it is here said to do, being God and Man in one person: Man, that he might have blood to shed; and God, that his blood might be of infinite value,and inestimable preciousness when shed.

Observe also the force of the apostle's argument: "If the church be thus dear to Christ, the chief Shepherd, she ought to be very dear to all under-shepherds; if Christ judged her salvation worth his blood, well may his ministers judge it worth their sweat."

4.From the danger which the church is in by seducers and false teachers, ver. 20. Grievous wolves will enter, not sparing the flock; and even from among yourselves shall arise heretics, who will vent their unsound doctrines to debauch men, first in their principles, and then in their practices: therefore take heed to all the flock.

Now, from the whole, note, 1. The church is Christ's flock, consisting of sheep and lambs: Christ himself is the great and good Shepherd: his ministers, under-shepherds and overseers: bloody persecutors, heretical seducers, and false teachers, are wolves which worry and divide the flock.

Note, 2. That every flock should have its own pastor, and every pastor his own flock.

Note, 3. That the flock should be no greater ordinarily, than the overseers are capable of taking heed of.

Note, 4. That every overseer of Christ's flock ought to take great heed, both to himself and to the whole flock, in all the parts of his pastoral work, particularly public preaching and private inspection.

Here the apostle takes a very solemn farewell of the elders of the church at Ephesus, commending them to the guidance and protection of the grace of God, which was able to build them up in holiness here, and bring to heaven hereafter.

Where observe, 1. His courteous compellation, and therein his great condescension. Although he was an apostle of the highest eminency, yet he disdains not to call these elders, who were both in office, and also in gifts, and graces, much inferior to him, by the name of brethren: And now, brethren, says the apostle to the elders of Ephesus. But probably together with the elders of Ephesus here were some of the church and people of Ephesus, who came to take their last leave of their departing apostle; and then we may remark that there is a near relation, even that of brethren, between ministers and people, as well as between the ministers and themselves, and this founded upon the account of religion and grace.

Observe, 2. The apostle being now to take his last leave and farewell of the ministers and people at Ephesus; he commends them to God. It well becomes the faithful ministers of Christ at all times when they are with their people, but especially when they are about to leave their people, to commit and commend them unto God; that is, to recommend them to God's care and keeping, and to commit them to his conduct and guidance; and this as a testimony of our faithfulness to God, whose our people are, and for whom we must become accountable to him; and also as a testimony of our love to our people, and of our fervent desires for their salvation.

Observe, 3. As the apostle commends them to God, so likewise to the word of his grace. To God as the efficient cause, and to the word of his grace as the instrumental cause, of their building up: I commend you to God, and to the word of his grace, which is able to build you up.

Here note, 1. That the gospel is the word of God's grace; so called, because it is the effect, the fruit, and product of rich mercy and free grace; because it reveals the free grace of God in Christ to poor sinners; because it works inherent grace and holiness in the hearts of sinners; and because it carrieth on and perfecteth the work of grace unto glory.

Note, 2. That believers who are in a state of grace, have need of the word of God for their edification and building up.

Note, 3. That the word of God is able to build up believers; it is able to preserve them and keep them from decaying in grace and holiness, and it is able to further their growth in grace, and to bring it to perfection.

Well and wisely therefore doth the apostle say, I commend you to God, and to the word of his grace; he doth not say, I commend you to God, and the impulse of his spirit: or, I commend you to God, and to the light within; or, I commend you to God, and to the traditions of the church; but I commend you to God, and to the word of his grace, which is able to build you up.

Observe, 4. A superadded commendation, which is here given of the word of God's grace; it is not only able to build us up, but to give us an inheritance amongst them that are sanctified; that is, the word of God, if we follow the dictates and directions of it, will infallibly bring us to the glorious inheritance which God hath provided for all his saints, or sanctified ones.

Here note, 1. That heaven is an inheritance, not like an inheritance on earth; but it is the most sure, the most satisfying, the most durable, and the most delightful inheritance, an inheritance incorruptible and undefiled, and that fadeth not away.

Note, 2. That heaven is the inheritance of saints, of all sanctified or holy persons, and only of such; it is purchased for them, it is promised to them, it is taken up in their names, and possession of it kept for them by their forerunner; in a word, heaven is prepared for them, and they shall be adjudged to them at the great day.

Note, 3. That this inheritance of heaven is a gift, and a free gift: It is your Father's pleasure to give you the kingdom. Luke 12:32 This inheritance is all of grace, our right and title to it is of grace, our fitting and preparing for it is of grace; all of grace, nothing of merit; all of God, nothing of ourselves; nothing in a way of meritorious causality, but only in the way of ministerial endeavour.

Note, lastly, That God gives this inheritance by his word: To the word of his grace, which is able to build you up, and to give you on inheritance. The word reveals to us the notice and knowledge of this inheritance; the word makes an offer of this inheritance to every one of us, yea, it calls us to the acceptation, and invites us to the participation of it.

Finally, God by his word begets his people to a lively hope of this inheritance, 1Pe 1:3,4. And also prepares and fits them by the word for the participation and possession of it; Giving thanks to the Father, who has made us meet to be partakers of the inheritance of the saints in light. Col 1:12

And how doth our Father make us meet for this inheritance in glory, but by the word of his grace? I commend you therefore, brethren, says the apostle, to God, and to the word of his grace, which is able to give you an inheritance among them that are sanctified.

In the conclusion of St. Paul's discourse to the elders of the church at Ephesus, he vindicates himself from the sordid sin of covetousness, affirming, that he had coveted no man's silver or gold; but by the labour of his hands had maintained himself, and them that were with him.

Where note, That it is not simply unlawful for a minister of the gospel to labour with his hands, for his own and his family's support, when the poverty of the members of the church is such that they cannot maintain him without it.

Observe farther, He directs these elders to labour as he did, if the case required it with them, as it did with him, that they might, by labouring as he, be in a capacity to support the weak, and relieve the poor.

Yet note, He doth not propose this his practice as a precept, or precedent, or rule, to all ministers; for though St. Paul laboured with his hands in a case of necessity, and because false teachers were watching all advantages against him, yet he often declares a right and privilege which he had to be maintained by the church, without labouring with his hands for his own livelihood and subsistence; nay, asserts it to be the ordination and appointment of God himself, That they which preach the gospel, should live of the gospel.

Observe lastly, A remarkable saying of our blessed Saviour, not recorded by the evangelists, but undoubtedly spoken by him; namely, That it is more blessed to give than to receive. That is, the condition of the giver is more desirable than that of the receiver, and giving is more commendable than receiving.

1. The condition of the giver is more desirable than that of the receiver, because,

1. Giving is a sign of sufficiency and power. He that gives to another, is supposed to be well provided himself; he that gives, looks like a full being, and like a swelling river, whereas, receiving implies want and weakness, emptiness, and unsatisfied desires.

Because giving includes choice; for what a man parts with to another, he has a freedom to keep himself; but the receiver is not to be his own carver, but must depend upon the courtesy of his neighbours.

2. Because the condition of the giver implies an honourable trust committed to him by God Almighty. Givers are God's almoners and stewards, the poor's guardians and patrons. An honourable trust this is, by which the lives and livelihood of the poor are in a manner committed to us. by all which it appears, that the condition of the giver is more desirable than that of the receiver.

Note, 2. That giving is more commendable than receiving; it is a clearer evidence of a noble and virtuous disposition of mind: for,

1. It is a sign of our victory over the world, and that our conversation is in heaven; that we have worthy apprehensions of God, and honourable thoughts of his providence; and that we can trust him, and give him a part of his own whenever he calls for it.

2. Giving is better than receiving, because there is a more lasting pleasure in giving than in receiving: an alms taken is soon spent and forgotten, and the pleasure of it is over in two or three moments; but the pleasure of giving bears us company all along in this world, and will keep us company in the next: there is no such satisfactory pleasure as in doing good, Let us then often remember, and always put in practice, the words of our Lord Jesus, which he said, It is more blessed to give than to receive.

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.