1AndG1161 afterG3326 the uproarG2351 had ceasedG3973, PaulG3972 calledG4341 to him the disciplesG3101, andG2532 embracedG782 them, and departedG1831 to goG4198 intoG1519 MacedoniaG3109. 2AndG1161 when he had gone overG1330 thoseG1565 partsG3313, andG2532 had givenG4183 themG846 muchG4183 exhortationG3870 G3056, he cameG2064 intoG1519 GreeceG1671, 3AndG5037 there abodeG4160 threeG5140 monthsG3376. And when the JewsG5259 G2453 laidG1096 waitG1917 for himG846, as he was aboutG3195 to sailG321 intoG1519 SyriaG4947, he purposedG1096 G1106 to returnG5290 throughG1223 MacedoniaG3109. 4AndG1161 there accompaniedG4902 himG846 intoG891 AsiaG773 SopaterG4986 of BereaG961; andG1161 of the ThessaloniansG2331, AristarchusG708 andG2532 SecundusG4580; andG2532 GaiusG1050 of DerbeG1190, andG2532 TimothyG5095; andG1161 of AsiaG774, TychicusG5190 andG2532 TrophimusG5161. 5TheseG3778 going beforeG4281 tarriedG3306 for usG2248 atG1722 TroasG5174. 6AndG1161 weG2249 sailed awayG1602 fromG575 PhilippiG5375 afterG3326 the daysG2250 of unleavened breadG106, andG2532 cameG2064 toG4314 themG846 toG1519 TroasG5174 inG891 fiveG4002 daysG2250; whereG3757 we abodeG1304 sevenG2033 daysG2250. 7AndG1161 uponG1722 the firstG3391 day of the weekG4521, when the disciplesG3101 came togetherG4863 to breakG2806 breadG740, PaulG3972 preachedG1256 to themG846, readyG3195 to departG1826 on the next dayG1887; andG5037 continuedG3905 his speechG3056 untilG3360 midnightG3317. 8AndG1161 there wereG2258 manyG2425 lightsG2985 inG1722 the upper chamberG5253, whereG3757 they wereG2258 gathered togetherG4863. 9AndG1161 there satG2521 inG1909 a windowG2376 a certainG5100 young manG3494 namedG3686 EutychusG2161, having fallenG2702 into a deepG901 sleepG5258: and as PaulG3972 was longG1909 G4119 preachingG1256, he sunk downG2702 withG575 sleepG5258, and fellG2736 G4098 fromG575 the third loftG5152, andG2532 was taken upG142 deadG3498. 10AndG1161 PaulG3972 went downG2597, and fell onG1968 himG846, andG2532 embracingG4843 him saidG2036, TroubleG2350 notG3361 yourselvesG2350; forG1063 hisG846 lifeG5590 isG2076 inG1722 himG846. 11WhenG1161 heG305 had come up againG305, andG2532 had brokenG2806 breadG740, andG2532 eatenG1089, andG5037 talkedG3656 G1909 a long whileG2425, even tillG891 break of dayG827, soG3779 he departedG1831. 12AndG1161 they broughtG71 the young manG3816 aliveG2198, andG2532 wereG3870 notG3756 a littleG3357 comfortedG3870. 13AndG1161 weG2249 went beforeG4281 toG1909 a shipG4143, and sailedG321 toG1519 AssosG789, thereG1564 intendingG3195 to take inG353 PaulG3972: forG1063 soG3779 heG2258 had appointedG1299, intendingG3195 himselfG846 to go on footG3978. 14AndG1161 whenG5613 he metG4820 with usG2254 atG1519 AssosG789, we tookG353 himG846 inG353, and cameG2064 toG1519 MityleneG3412. 15AndG2547 we sailedG636 from thereG2547, and cameG2658 the nextG1966 day oppositeG481 ChiosG5508; andG1161 the nextG2087 day we arrivedG3846 atG1519 SamosG4544, andG2532 tarriedG3306 atG1722 TrogylliumG5175; and the nextG2192 day we cameG2064 toG1519 MiletusG3399. 16ForG1063 PaulG3972 had determinedG2919 to sail byG3896 EphesusG2181, becauseG3704 heG846 wouldG1096 notG3361 spend the timeG5551 inG1722 AsiaG773: forG1063 he hastenedG4692, ifG1487 it wereG2258 possibleG1415 for himG846, to beG1096 atG1519 JerusalemG2414 the dayG2250 of PentecostG4005. 17AndG1161 fromG575 MiletusG3399 he sentG3992 toG1519 EphesusG2181, and calledG3333 the eldersG4245 of the churchG1577. 18AndG1161 whenG5613 they had comeG3854 toG4314 himG846, he saidG2036 to themG846, YeG5210 knowG1987, fromG575 the firstG4413 dayG2250 thatG575 G3739 I cameG1910 intoG1519 AsiaG773, after what mannerG4459 I have beenG1096 withG3326 youG5216 at allG3956 seasonsG5550, 19ServingG1398 the LordG2962 withG3326 allG3956 humility of mindG5012, andG2532 with manyG4183 tearsG1144, andG2532 trialsG3986, whichG3588 befellG4819 meG3427 byG1722 the lying in waitG1917 of the JewsG2453: 20And howG5613 I kept backG5288 nothingG3762 that was profitableG4851 to you, butG3361 have shownG312 youG5213, andG2532 have taughtG1321 youG5209 publiclyG1219, andG2532 fromG2596 house to houseG3624, 21TestifyingG1263 bothG5037 to the JewsG2453, and alsoG2532 to the GreeksG1672, repentanceG3341 towardG1519 GodG2316, andG2532 faithG4102 towardG1519 ourG2257 LordG2962 JesusG2424 ChristG5547. 22AndG2532 nowG3568, beholdG2400, IG1473 goG4198 boundG1210 in the spiritG4151 toG1519 JerusalemG2419, notG3361 knowingG1492 the things that shall befallG4876 meG3427 thereG1722 G846: 23ExceptG4133 thatG3754 the HolyG40 SpiritG4151 testifiethG1263 in everyG2596 cityG4172, sayingG3004 thatG3754 bondsG1199 andG2532 afflictionsG2347 awaitG3306 meG3165. 24ButG235 noneG3762 of these thingsG3056 move meG4160, neitherG3761 count IG2192 myG3450 lifeG5590 dearG5093 to myselfG1683, soG5613 that I may finishG5048 myG3450 courseG1408 withG3326 joyG5479, andG2532 the ministryG1248, whichG3739 I have receivedG2983 fromG3844 the LordG2962 JesusG2424, to testifyG1263 the gospelG2098 of the graceG5485 of GodG2316. 25AndG2532 nowG3568, beholdG2400, IG1473 knowG1492 thatG3754 yeG5210 allG3956, amongG1722 whomG3739 I have goneG1330 preachingG2784 the kingdomG932 of GodG2316, shall seeG3700 myG3450 faceG4383 no moreG3765. 26ThereforeG1352 I testify to youG5213 G3143 thisG1722 G4594 dayG2250, thatG3754 IG1473 am pureG2513 fromG575 the bloodG129 of allG3956 men. 27ForG1063 I haveG5288 notG3756 G3361 shunnedG5288 to declareG312 to youG5213 allG3956 the counselG1012 of GodG2316. 28Take heedG4337 thereforeG3767 to yourselvesG1438, andG2532 to allG3956 the flockG4168, overG1722 whichG3739 the HolyG40 SpiritG4151 hath madeG5087 youG5209 overseersG1985, to feedG4165 the churchG1577 of GodG2316, whichG3739 he hath purchasedG4046 withG1223 his ownG2398 bloodG129. 29ForG1063 IG1473 knowG1492 thisG5124, thatG3754 afterG3326 myG3450 departureG867 grievousG926 wolvesG3074 shall enter inG1525 amongG1519 youG5209, notG3361 sparingG5339 the flockG4168. 30AlsoG2532 fromG1537 yourG5216 own selvesG846 shallG450 menG435 ariseG450, speakingG2980 perverse thingsG1294, to draw awayG645 disciplesG3101 afterG3694 themG846. 31ThereforeG1352 watchG1127, and rememberG3421, thatG3754 by the space of three yearsG5148 I ceasedG3973 notG3756 to warnG3560 everyG1538 oneG1520 nightG3571 andG2532 dayG2250 withG3326 tearsG1144. 32AndG2532 nowG3569, brethrenG80, I commendG3908 youG5209 to GodG2316, andG2532 to the wordG3056 of hisG846 graceG5485, whichG3588 is ableG1410 to build you upG2026, andG2532 to giveG1325 youG5213 an inheritanceG2817 amongG1722 allG3956 them who are sanctifiedG37. 33I have covetedG1937 no man’sG3762 silverG694, orG2228 goldG5553, orG2228 apparelG2441. 34YeaG1161, ye yourselvesG846 knowG1097, thatG3754 theseG3778 handsG5495 have ministeredG5256 to myG3450 necessitiesG5532, andG2532 to them that wereG5607 withG3326 meG1700. 35I have shownG5263 youG5213 all thingsG3956, thatG3754 soG3779 labouringG2872 ye oughtG1163 to supportG482 the weakG770, andG5037 to rememberG3421 the wordsG3056 of the LordG2962 JesusG2424, thatG3754 heG846 saidG2036, It isG2076 moreG3123 blessedG3107 to giveG1325 thanG2228 to receiveG2983. 36AndG2532 when he had thusG5023 spokenG2036, heG846 kneeledG1119 downG5087, and prayedG4336 withG4862 themG846 allG3956. 37AndG1161 they allG3956 weptG2805 G1096 bitterlyG2425, andG2532 fellG1968 onG1909 Paul’sG3972 neckG5137, and kissedG2705 himG846, 38SorrowingG3600 most of allG3122 forG1909 the wordsG3056 whichG3739 he spokeG2046, thatG3754 they shouldG3195 seeG2334 hisG846 faceG4383 no moreG3765. AndG1161 they accompaniedG4311 himG846 toG1519 the shipG4143.
Jamieson Fausset Brown Bible Commentary 1 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. (
Acts 20:1-
Acts 20:12)
departed--after Pentecost (
1Cor 16:8).
to go into Macedonia--in pursuance of the first part of his plan (
Acts 19:21). From his Epistles we learn; (1) That, as might have been expected from its position on the coast, he revisited Troas (
2Cor 2:12; see on
Acts 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 (
Acts 20:6-
Acts 20:7). (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 (
1Cor 16:1-2;
2Cor 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
Acts 16:11-
Acts 16:12), as appears by comparing
2Cor 11:9, where "Macedonia" is named, with
Phil 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
Acts 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" (
2Cor 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 (
2Cor 7:6-7,
2Cor 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" (
2Cor 8:22-23). (8) It must have been at this time that he penetrated as far as to the confines of "Illyricum," lying along the shores of the Adriatic (
Rom 15:19). He would naturally wish that his second Letter to the Corinthians should have some time to produce its proper effect ere he revisited them, and this would appear a convenient opportunity for a northwestern circuit, which would enable him to pay a passing visit to the churches at Thessalonica and Berea, though of this we have no record. On his way southward to Greece, he would preach the Gospel in the intermediate regions of Epirus, Thessaly, and Boeotia (see
Rom 15:19), though of this we have no record.
2 he came into Greece--or Achaia, in pursuance of the second part of his plan (
Acts 19:21).
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" (
Acts 20:1) meant the city of Philippi. Some rough work he anticipated on his arrival at Corinth (
2Cor 10:1-8,
2Cor 10:11;
2Cor 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 (
2Cor 1:1;
2Cor 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 "Phśbe, a servant [deaconess] of the Church at Cenchrea" (see on
Acts 18:3), a lady apparently of some standing and substance, who was going thither on private business. (See on
Rom 16:1 and see Introduction to Romans).
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 (
Acts 19:21). But having detected some conspiracy against his life by his bitter Jewish enemies as at Damascus (
Acts 9:22-
Acts 9:25) and Jerusalem (
Acts 9:29-
Acts 9:30), 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 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
Rom 16:21. But that they were the same person seems more probable.
of the Thessalonians, Aristarchus--(See on
Acts 19:29).
and Secundus--of whom nothing else is known.
Gaius of Derbe--Though the Gaius of
Acts 19:29 is said to be of "Macedonia," and this one "of Derbe," there is no sufficient reason for supposing them different persons; on the contrary,
Rom 16:23 (compare with
3John 1:1, where there is hardly any reason to doubt that the same Gaius is addressed) seems to show that though he spent an important part of his Christian life away from his native Derbe, he had latterly retired to some place not very far from it.
and Timotheus--not probably of Derbe, as one might suppose from this verse, but of Lystra (see on
Acts 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 (
Eph 6:21-
Eph 6:22;
Col 4:7-
Col 4:8;
Acts 21:29;
2Tim 4:12,
2Tim 4:20). From the mention of the places to which each of these companions belonged, and still more the order in which they occur, we are left to conclude that they were deputies from their respective churches, charged with taking up and bringing on the collection for the poor saints at Jerusalem, first at Berea, next at Thessalonica, then at Philippi [HOWSON], where we gather that our historian himself rejoined the party (from the resumption at
Acts 20:5 of the "us," dropped at
Acts 16:17), by whom the Philippian collection would naturally be brought on.
5 These going before--perhaps to announce and prepare for the apostle's coming.
tarried for us at Troas.
6 And we sailed . . . from Philippi after the days of unleavened bread--(that is, the Passover). This, compared with
1Cor 16:8, shows that the three months spent at Corinth (
Acts 20:3) were the winter months.
came . . . to Troas--for the third and last time. (See on
Acts 16:8 and
Acts 20:1).
in the five days--As it might have been done in two days, the wind must have been adverse. The vivid style of one now present will be here again observed.
where we abode seven days--that is, arriving on a Monday, they stayed over the Jewish sabbath and the Lord's Day following; Paul occupying himself, doubtless, in refreshing and strengthening fellowship with the brethren during the interval.
7 upon the first day of the week, when the disciples came together--This, compared with
1Cor 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 Paul . . . fell on him--like Elisha (
2Kgs 4:34).
his life is in him--now restored; compare
Mark 5:39.
11 broken bread and eaten--with what a mixture of awe and joy after such an occurrence! "And eaten"--denoting a common repast, as distinguished from the breaking of the eucharistic bread.
and talked a long while, even till break of day--How lifelike this record of dear Christian fellowship, as free and gladsome as it was solemn! (See
Eccl 9:7).
13 CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
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
Mark 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.
14 came to Mitylene--the capital of the beautiful and classical island of Lesbos, which lies opposite the eastern shore of the Ćgean Sea, about thirty miles south of Assos; in whose harbor they seem to have lain for the night.
15 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.
16 For Paul had determined to sail by--or "sail past."
Ephesus--He was right opposite to it when approaching Chios.
because he would not spend time in Asia--the Asian province of which Ephesus was the chief city.
for he hasted, if . . . possible . . . to be at Jerusalem the day of Pentecost--as a suitable season for giving in the great collection from all the western churches, for keeping the feast, and clearing his apostolic position with the Church, then represented in large number at Jerusalem. The words imply that there was considerable ground to doubt if he would attain this object--for more than three of the seven weeks from Passover to Pentecost had already expired--and they are inserted evidently to explain why he did not once more visit Ephesus.
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
Acts 20:28 called "bishops." (See on
Acts 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
Acts 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. (
Luke 7:37-
Luke 7:38,
Luke 7:47; and compare
Ezek 16:63). But that is not the light in which it is here presented.
22 And now, behold, I--"I" is emphatic here.
bound in the spirit--compare
Acts 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.
23 Save that the Holy Ghost witnesseth in every city, &c.--by prophetic utterances from city to city, as in
Acts 11:4;
Acts 21:10-
Acts 21:11. Analogous premonitions of coming events are not unknown to the general method of God's providence. They would tend to season the apostle's spirit.
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 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.
26 I am pure from the blood of all men-- (
Acts 18:6; and compare
1Sam 12:3,
1Sam 12:5;
Ezek 3:17-
Ezek 3:21;
Ezek 33:8-
Ezek 33:9).
27 For I have not shunned to declare . . . all the counsel of God--God's way of salvation, and His kingdom of souls saved by His Son Jesus Christ. See
Luke 7:30.
28 Take heed . . . unto yourselves--Compare
1Tim 3:2-7;
1Tim 4:16;
1Tim 6:11.
and to all the flock--Compare
Heb 13:17. Observe here how the personal is put before the pastoral care.
over . . . which the Holy Ghost hath made you--Compare
John 20:22-
John 20:23;
Eph 4:8,
Eph 4:11-
Eph 4:12;
Rev 3:1. (
Acts 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 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 (
Acts 20:30), simply sectarian "perverters" of the truth, with the view of drawing a party after them. Perhaps the one pointed to that subtle poison of Oriental Gnosticism which we know to have very early infected the Asiatic churches; the other to such Judaizing tendencies as we know to have troubled nearly all the early churches. See the Epistles to the Ephesians, Colossians, and Timothy, also those to the seven churches of Asia (Rev. 2:1-3:22). But watchfulness against all that tends to injure and corrupt the Church is the duty of its pastors in every age.
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 I commend you to God--the almighty Conservator of His people.
and to the word of his grace--that message of His pure grace (
Acts 20:24) by the faith of which He keeps us (
1Pet 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
Rom 16:25;
Eph 3:20; particularly
Jude 1:24; and compare
2Tim 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.
34 these hands--doubtless holding them up, as before Agrippa in chains (
Acts 26:29).
have ministered unto my necessities, and to them that were with me--See
Acts 18:3;
1Cor 4:12;
1Cor 9:6, written from Ephesus; also
1Thess 2:9.
35 that so labouring--as I have done for others as well as myself.
ye ought to support the weak to remember the words of the Lord Jesus, how he--"how Himself."
said, It is more blessed to give than to receive--This golden saying, snatched from oblivion, and here added to the Church's abiding treasures, is apt to beget the wish that more of what issued from those Lips which "dropped as an honeycomb," had been preserved to us. But see on
John 21:25.
36 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!
