Acts 20
DODDActs 20:1
Parallels: Philippians 1
Paul, having made a tour through the country of Macedonia, goes to Achaia; and returning back again through Macedonia, takes ship at Philippi, and so comes to Troas; where he held an assembly, in which the night was spent, and Eutychus, killed by a fall, was raised to life; after which Paul proceeds on his voyage. Acts XX. 1—16.
Acts XX. 1.
WE have given an account of the insurrecxlv. tion at Ephesus, how it was excited by Acts Demetrius and his workmen, and prudently xx. 1 quieted by the interposition of the chancellor. Now after the tumult was ceased, Paul calling the disciples to him, and embracing them with great affection, departed from Ephesus after the long abode he had made there: And having passed through Troas in his way, he crossed the
Acts XX. 1.
AND after the uproar was ceased, Paul called unto him the disciples, and embraced them,
I goes to Macedonia, and visits Greece.
sea from thence to go into Macedonia, to visit the Philippians, Thessalonians, and Bereans, to whom (as was observed before) he had sent Timothy and Erastus, while he stayed in Asia, (chap. xix. 22,) and from whence Timothy was now returned, and left behind him at Ephesus.
And after Paul was come to Macedonia, as he was going through those parts, he zealously pursued the work in which he was engaged; and having exhorted the faithful he found there, and comforted them with much discourse, he came from thence into Greece, that he might visit the churches at Corinth, and in the neighbouring cities of Achaia. And when he had continued [there] three months, he was now
a Departed from Ephesus — to go into Macedonia.] It is very natural to conclude, (as Dr. Benson and many others do,) that Paul now left Timothy at Ephesus, and that he refers to it, 1 Tim. i. 3, he being by this time returned from that embassy mentioned Acts xix. 22. As the apostle went through Troas, which lay in his way to Macedonia, he met with a fair opportunity of preaching the gospel there; (2 Cor. ii. 12;) but, not receiving those tidings of his friends at Corinth which he expected by Titus, he passed on to Macedonia without further delay, (ibid. ver. 13,) intending to proceed to Corinth from thence, since he could not visit that church first, as he had once intended; 2 Cor. i. 15, 16. Compare 1 Cor. xvi. 5, 6.
b Going through those parts.] In Macedonia, after great anxiety in his mind, he at length met with Titus, who brought him a comfortable account of the state of affairs at Corinth; (2 Cor. vii. 5—7;) And in particular, what he said of their liberal disposition gave the apostle reason to glory in them, and to excite the Macedonians to imitate their generosity, in assisting the contribution he was now raising for the poor Christians in Judea, which was one great part of his business in this journey. (2 Cor. ix. 2; viii. 1—14.) The Second Epistle to the Corinthians was therefore written from Macedonia at this time, (see the places last quoted,) and was sent by Titus, who on this occasion returned to get the collection in still greater forwardness. This tour through Philippi, Amphipolis, Apollonia, Thessalonica, and Berea, would of course take up several months; and no doubt many circumstan-
ces would occur at most of these places, which made Paul’s presence with them for a while highly expedient. It seems probable that Paul wrote his First Epistle to Timothy from hence, expecting to return to Ephesus again, and then designing that Timothy should continue there till he came, (1 Tim. iii 14, 15; iv 13,) though Providence ordered the matter otherwise. I shall hereafter, if God permit, mention the reasons which incline me at present to believe, that Paul wrote his First Epistle to Timothy now, rather than after he was set at liberty from his first imprisonment at Rome, to which time Bp Pearson (Annal. Paul. ad an. 64, p. 22,) and Mr. Le Cler (Eccles. Hist. cent. i. an. 65, § 2,) refer it. The principal of them are well stated by Dr. Benson, (Hist. Vol. II. p. 167—199,) than which I remember nothing more satisfactory on the subject. See also Mr. Boyce’s Works, Vol. II. p. 293, 294.
c Continued these three months.] It seems that Paul met with business here, and in other places, which detained him longer than he expected. From hence he probably wrote his celebrated Epistle to the Romans; for it plainly appears, that epistle was writ before his imprisonment at Rome, and in it he speaks of a collection made by the churches of Macedonia and Achaia, with which he was hastening to Jerusalem, (Romans xv. 25—27;) a circumstance, which fixes it to this time. It also appears from Romans xvi. 21, that Timothy and Sosipater (or Sopater, one of the noble Bereans,) were with him when the epistle was wrote, which agrees with the fourth verse of this chapter, by which we find, they both attended him into Asia;
To avoid the Jews he returns to Macedonia
ready to set out from thence with what had been collected for the poor brethren in Judea; but as he understood that an ambush was laid for him by the Jews, when he was about to embark for Syria, he upon this account thought it advisable to return by way of Macedonia, so that the churches there had an happy opportunity of receiving a third visit from him.
And Sopater the Berean not only attended him in his Macedonian journey till he took shipping, but crossed the sea with him, and accompanied him as far as what is called the proper Asia; and there went also with him some of the Thessalonians, namely, Aristarchus and Secundus; and also Gaius of Derbe, and Timothy, who was now come to him from Ephesus: And of the Asiatics, or natives of the proconsular Asia, there were also in the number of those who joined their company, Tychichus and Trophimus.ᵈ These two last
and consequently, if the date of the First Epistle to Timothy be as it is fixed above, Paul found some unexpected reason to send for that evangelist to come to him from Ephesus, to which place (as we find from what follows,) the apostle did not, according to his own intention, return.
ᵈ And of the Asiatics, Tychicus and Trophimus.] The several persons mentioned in this verse are thought by some to have been joined with Paul, as messengers of the churches, in carrying their contributions to the poor brethren at Jerusalem. Compare 1 Cor. xvi. 3, 4; and 2 Cor. viii. 19—23. (Miscell. Sacr. Abstract, p. 36, 37.) We know but few particulars of most of them, from what is said concerning them in other places. Sopater, who in some ancient manuscripts is called the Son of Pyrrhus, is generally thought to be the same with Sosipater, whom Paul has mentioned as his kinsman. (Rom. xvi. 21.) Aristarchus of Thessalonica is mentioned before as a Macedonian; (Acts xix. 29;) he attended Paul in his voyage to Rome, (Acts xxvii. 2,) and was his fellow labourer, (Phil. ver. 24,) and a fellow prisoner with him. (Col. iv. 10, 11.) Secundus is not mentioned any where but here. Gaius of Derbe, if he be not a different person of the same name, is elsewhere mentioned as a man of Macedonia, (Acts xix. 29,) of which, as some suppose, he was a native, but descended of a family that came from Derbe: He was butized by Paul at
Corinth, (1 Cor. i. 14,) and entertained him as his host while he abode there; (Rom. xvi. 23;) and afterwards St. John directs his Third Epistle to him. Timothy was a native of Lystra, (Acts xvi. 1,) whom Paul particularly honoured with his friendship, and distinguished by his two epistles to him, as well as by joining his name with his own in the title of several other epistles: (2 Cor. Philip. Col. 1 and 2 Thess. Philem.) He frequently attended the apostle in his travels, and laboured with him in the service of the gospel, in which he was so diligent and zealous, that it is no wonder he was imprisoned for it. (Heb. xiii. 23.) Tychicus of Asia was often sent on messages by Paul, (2 Tim. iv. 12; Tit. iii. 12,) and more than once is recommended by him to the churches as a beloved brother, and faithful minister and fellowservant in the Lord, whom he employed not only to acquaint them with his own affairs, but for this purpose also, that he might know their state, and comfort their hearts. (Eph. iv. 21, 22; Col. iv. 7, 8.) Trophimus, who was of Ephesus, appears to have been a Gentile convert, whom we find afterwards with Paul at Jerusalem, (Acts xvi. 29,) and who attended him in other journeys, till he left him at Miletum sick. (2 Tim. iv. 20.) These two last are said to be Asiatics, and, being distinguished here from Gaius and Timothy, who were of Derbe and Lystra, which lay in Asia Minor, it is
He sets sail from Phi 1pp
These going be- mentioned having are tarried for us at place where they m roas. to Asia, stayed for we were to land.
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. And some days sail from Philippi, bread were ended Aegean sea, came t where we continue the Christians the
And upon the first day of the week, when the disciples came together to break bread, Paul And on the first ciples, as it was u met together to bre the eucharist in re our blessed Redee
plain they are so called, as being natives of the Proconsular Asia. I shall add only, that it seems from the construction of the original, that only Tychicus and Trophimus went before to Troas, to whom I have accordingly restrained it in the paraphrase.
“Came to them at Troas in five days] Paul in his former progress came from Troas to Philippi in two days; (Acts xvi. 11, 12;) but crossing the sea is very uncertain, and it was easy for the voyage to be lengthened by contrary winds, so that we need not to explain it of the time that passed, before they joined the company that tarried for them. Paul did not set out from Philippi, till after the Passover week; and, if his voyage was deferred, (as some have thought,) that no offence might be given by his travelling at a season which the Jews accounted so peculiarly holy, the same reason would induce those that went before him not to begin their voyage, at that time: so that Paul seems to have tarried some days after them, before he set sail: nor is there any reason to suppose with Dr. Lightfoot, (Chron. in loc.) that these five days were not spent in sailing down the river Strymon from Philippi, and crossing part of the Aegean Sea, but that Paul took a longer circuit, and went first to Corinth, before he came to them at Troas.
“Where we continued seven days] This Paul might choose to do so much the rather, as he had declined such great views of service, as were opened to him when he passed through it before in his way to Macedonia. (2 Cor. ii. 12, 13.) Perhaps he might now lodge at the house of Carpus; but it seems to have been in a later journey, that
He raises Eutychus, and celebrates the euch
his leave of them, and about to depart on the morrow, preached to them with great fervency, and was so carried out in his work, that he continued his discourse until midnight. And by the way, there were many lamps in the upper room in which they were assembled; for whatever the malice of their enemies might insinuate, the Christians held not their assemblies in darkness, but took all prudent precautions to avoid every circumstance that might incur censure, or even suspicion. But this occasioned them to keep the windows open to prevent the immoderate heat of the room; and a certain young man, whose name was Eutychus, who was there sitting in an open window, fell into a profound sleep; and as Paul continued his discourse a long time, he was so overpowered with sleep, that he fell down from the third story to the ground, and was taken up dead. This threw the whole assembly into disorder; and Paul upon this breaking off his discourse went down and fell upon him, and taking him in his arms, said, Do not make any disturbance, for I assure you that his life is in him, and God will quickly restore him to perfect health. And having thus composed and quieted their minds, Paul returned to his work, and going up again into the chamber where the assembly met, and having broken bread and eaten with the rest of the disciples, in commemoration of the death of Christ, when this solemnity was over, he conversed with them a considerable time longer, even till break of day; and so went out from
h Sitting in an open window.] The word Sygic plainly signifies an open window, which had a sort of wooden casement, or little door, which was set open, that the room might not be over heated with so much company and so many lamps. It is well known, the ancients had not yet glass in their windows, though the manner of making that elegant and useful commodity was invented long before.
i His life is in him.] Some have imagined, that, as God immediately intended to raise this young man from the dead, the soul still remained in the body, though not united to it. (Cradock, Apost. Hist. Vol. II. p. 120, not.) But, if we conceive of the soul as purely an immaterial substance, I
must own myself at a loss to guess what such kind of expressions mean. It is well known, that you often signifies life; and the words only import, that, though he was dead before, the apostle now perceived some symptoms of his revival. I only add, that ever, he fell upon him, may signify that Paul threw himself on the body, as Elijah and Elisha did on those they intended to raise, (1 Kings xvii. 21; 2 Kings iv. 34;) and that ever may either signify his embracing him at the same time, or his lifting him up in his arms with the assistance of some that stood near.
k Conversed till the break of day] A remarkable instance of zeal in Paul, when
oceeds on his voyage, an comes to Miletus;
hat house, and departed from Troas, to meet the ship which was to take him aboard at Assos. And before the assembly broke up, they brought the youth into the room alive and well, and were not a little comforted at so happy an event; and the rather, as they might apprehend that some reproaches would have been occasioned by his death, if he had not been so recovered, because it happened in a Christian assembly, which had been protracted so long beyond the usual bounds of time on this extraordinary occasion.
But we that were to go with Paul went before into the ship, and sailed round the neighbouring promontory to Assos, where we were to take up Paul; for so he had appointed, choosing himself to go afoot from Troas thither, that he might thus enjoy a little more of the company of his Christian brethren, of whom he was then to take a long leave. And as soon as he joined us at Assos, according to his own appointment, we took him up into the ship, and came to the celebrated port of Mitylene in the island of Lesbos. And sailing from thence, we came the next day over against Chios, the island so famous for producing some of the finest Grecian wines; and the day following we touched at the island of Samos; and steering from thence towards the Asian shore, having stayed a while at Trogyllum, we put into the mouth of the river Meander, and came the day after to Miletus. For Paul, under whose direction the vessel was, had determined to sail by Ephesus, which lay on the other side of the bay, without calling there; and much less would he go up the river to Colosse, or Laodicea, that he might not be obliged to spend any considerable time in Asia; for he earnestly endeavoured, if it were possible for him to do it, to be at Jerusalem on the day of Pentecost.¹ Nevertheless, he sent for the ministers
in a journey, and when he had been so long employed in public exercises; perhaps under an apprehension, like that which he expressed soon after to the elders of Ephesus, (ver. 25,) that he should never have an opportunity of seeing these his friends together any more.
¹ Endeavoured to be at Jerusalem on the day of Pentecost. It is observed by Chrysostom, (as was hinted on a former occasion of this kind, note on Acts xviii.
21, p. 276,) this was, that he might have an opportunity of meeting a greater number of people from Judea and other parts, the days being then longer than any other feast. In consequence of this, some journeys might perhaps be saved, and many prejudices against his person and ministry obviated; and, which was particularly considerable, the readers
Reflections on Eutychus his sleeping under the word.
of Ephesus, and made a very remarkable discourse to them, of which we shall give a particular account in the next section.
Acts xx.16
IMPROVEMENT.
verse 1, 2 WITH what pleasure would Paul, and the Christians of Macedonia and Achaia, enjoy these happy interviews with each other! A blessed earnest no doubt it was, of that superior pleasure with which they shall meet in the day of the Lord, when (as he had testified to some of them) they shall appear as his joy and his crown. (1 Thess. ii. 19, 20.)
We may assure ourselves, that his converse with his friends at Troas was peculiarly delightful; and may reasonably hope, that though one of the auditory was overcome by the infirmity of nature, and cast into a deep sleep during so long a discourse as Paul made, yet that many others were all wakeful, and gave a joyful attention. Nor can the apostle be censured for imprudence, in protracting the divine exercise in such an extraordinary circumstance, beyond the limits which would commonly be convenient.
9-12 Eutychus was unhappily overtaken, and he had like to have paid dear for it: His death would, no doubt, have been peculiarly grievous to his pious friends, not only as sudden and accidental, but as the sad effect of having slept under the word of God, under the preaching of an apostle. Yet even in that view of it, how much more inexcusable had he been, had it been in the broad light of the day, in a congregation where the service would hardly have filled up two hours? Where yet we sometimes see Christian worshippers, (if they may be called worshippers) slumbering and sleeping; a sight, I believe, never to be seen in a Mahometan mosque, and seldom in a pagan temple. Had those near Eutychus, that had observed his slumber, out of a foolish complaisance forborn to awake him, they would have brought perhaps greater guilt upon their own souls than he upon his; and when his eyes and ears had been sealed in death, might perhaps have reflected upon themselves with a painful severity, as having been accessory to his ruin. But the mercy of the Lord joined with and added efficacy to the compassion of Paul, his servant; in consequence of which the life of this youth was restored, and he was delivered well to his friends: Whereas, many that have allowed themselves to trifle under sermons, and set themselves to sleep, or who, as it were, have been dreaming awake, have perished for
and best opportunity taken of distributing to those Jewish Christians, that lived perhaps at some distance from Jerusalem, the alms with which he was charged. Yet, by
a mysterious providence, this very circumstance of meeting so many strangers at the feast was the occasion of his imprisonment. See Acts xxi. 27, & seq.
Paul sends for the Ephesian elders to Miletus.
ever, with the neglected sound of the gospel in their ears, have slept the sleep of eternal death, and are fallen to rise no more.
We see Paul solicitous to be present at Jerusalem at Pentecost, declining a visit to his Ephesian friends, amongst whom he had lately made so long an abode; thereby, no doubt, denying himself a most pleasing entertainment, out of regard to the views of superior usefulness: Thus must we learn to act; and if we would be of any importance in life, and pass our final account honourably and comfortably, must project schemes of usefulness, and resolutely adhere to them, though it obliges us to abstract or restrain ourselves from the converse of many in whose company we might find some of the most agreeable entertainments we are to expect on our way to heaven. Happy shall we be, if, at length meeting them at the end of our journey, we enjoy an everlasting pleasure in that converse, which fidelity to our common Master has now obliged us to interrupt.
Acts 20:17
Paul’s pathetic and important discourse to the elders of the Ephesian church, when he took his leave of them at Miletus. Acts XX. 17, to the end.
ACTS XX. 17.
AND from Miletus he sent to Ephesus, and called the elders of the church.
ACTS XX. 17.
IT was observed in the preceding section, that Paul’s concern to be at Jerusalem by Pentecost prevented his going to Ephesus to visit his Christian friends there; but as he was not far from thence, and was desirous to see them, he took this opportunity of sending a message to Ephesus from the neighbouring city of Miletus, while the ship in which he was embarked lay at anchor there, and called thither the elders of the Ephesian church.
And when they were come to him, he said unto them, Ye know,
And when they were come to him, he made a very affectionate discourse, and said to them, You well know, my dear brethren, how I have
Called thither the elders of the church.] It is so plain, that these elders are in the 28th verse called bishops, that the most candid writers of our own establishment allow the distinction between bishops and presbyters not to have been of so early a date. (Compare Phil. i. 1; Tit. i. 5, 7; 1 Pet. v. 1, 2, which are equally strong to the same purpose.) Dr. Hammond would indeed evade the argument by saying, that he called together all the diocesan bishops of all the neighbouring parts of Asia. But it is certain, the congregations of Asia,
Galatia, Macedonia, &c. are spoken of in Paul’s writings as distinct churches; and it is difficult to conceive, how such a number of diocesans could have been called together on so short a warning, without supposing them less conscientious in point of residence, than one would have suspected such primitive ministers should have been; nor can we imagine, that Paul would have connived at so gross an irregularity, and so dangerous a precedent, had he found it out among them.
VOL. 3.
He appeals to them how he had discharged he
been conversant among you, and in what manner I have behaved, all the time which has elapsed from the first day in which I entered into Asia; Not only instructing others in the principles of divine truth, but in the whole tenor of my conduct serving the Lord Jesus Christ myself, with all humility and lowliness of mind, and with many tears of tender affection, and in the midst of many trials which befell me, especially by means of the ambushes which the malice of the Jews was continually laying for me; by which they endeavoured as much as possible to destroy both my person and my reputation, and to frustrate all the success of my labours. Nevertheless you know, that nothing discouraged me from endeavouring to discharge my duty, [and] can witness for me how I have suppressed nothing that was advantageous, or which could be of any service to your edification; not [neglecting] to preach to you, and to teach you publicly in worshipping assemblies, and, as God gave me opportunity, from house to house; inculcating in visits, and in private meetings, the same great doctrines which I declared in the synagogues, and other places of concourse and resort: Testifying and urging with the greatest earnestness and affection, both to the Jews and Greeks, the great importance and absolute necessity of repentance towards God, and of a cordial and living faith in our Lord Jesus Christ, in order to their eternal salvation.
And now, behold I am going bound, as it were, in the Spirit, under the strong impulse of the Spirit of God upon my mind, which intimates my duty to me in such a manner, that I can neither omit nor delay it; and am firmly resolved to proceed to Jerusalem; not particularly knowing what I shall suffer in that city, or
b How I have been conversant among you all the time, &c.] This can only mean, that, during the whole time of his stay among them, he had behaved himself in the manner afterwards described; and consequently, there can be no room to infer from hence, as Dr. Hammond does, that all the Asian bishops were present. As by far the greatest part of the time had been spent at Ephesus, and the ministers there could not but know how he had acted and conversed in the near neighbourhood,
it is evident he might use this expression to them alone with great propriety.
c Testifying and urging, &c.] The word διαμαρτυρία sometimes signifies to prove a thing by testimony, (Acts ii. 40; viii. 25,) and sometimes from a conviction of it, truth and importance to urge it with great earnestness. (1 Tim. v. 21; 2 Tim. ii. 14.) It is plain, that we are to take it in the latter sense in this place; but both are included, ver. 24.
and takes his leave, as one whom they should see no more.
what the things may be that shall befall me in it, when I come thither: Excepting that the Holy Spirit testifies, in almost every city through which I pass, saying, by the mouth of the divinely inspired prophets, whom I find among the Christians there, that bonds and afflictions await me. But I make no account of any of these things, nor do I esteem my very life precious to myself on such an occasion; so that I may but faithfully and joyfully finish my course as a Christian and an apostle and fulfil the ministry which I have received of the Lord Jesus, [even] to testify the truth, and urge the importance, of the glorious gospel of the free and abundant grace of God, to which I am myself so highly obliged, beyond all expression, and beyond all the returns that I can ever make, by any labour or suffering I may undergo for its service.
And now, behold, I know that ye all, my dear brethren, among whom I have so long conversed, preaching the kingdom of God, shall not see my face any more; for if I should ever return to these parts of the world again, it is particularly intimated to me, that I shall no more come to Ephesus. Wherefore I sent for you, that I may take my solemn leave of you, and I testify to you all this day, that if any of you, or of the people under your care, perish, I at least am clear from the blood of all men. For God is my witness, that I have sincerely laboured for
⁴ Nor do I esteem my life precious to myself.] It adds great beauty 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, in the full affluence of its enjoyments, but by men under the pressure of the greatest calamities, who were every day exposing their lives for the sake of God, and in the expectation of a happy immortality.
⁵ I know, that ye all among whom I have conversed, &c.] The late learned, moderate, and pious Dr. Edmund Calamy observes, that, if the apostles had been used (as some assert,) to ordain diocesan bishops in their last visitation, this had been a proper time to do it; or that, if Timothy had been already ordained bishop of Ephesus, Paul, instead of calling them all bishops, would surely have given some hint to enforce Timothy’s authori amon them, especially
considering what is added, ver. 29, 30. (See Dr. Calamy’s Defence, Vol. I. p. 78, & seq.) Ignatius would have talked in a very different stile and manner on this head.
⁶ Shall not see my face any more.] I cannot think, either that the force of the expression εὐκαι οἱ σφῆν — οὐκ πάντα is sufficiently expressed by saying, I’d shalt not ALL see my face any more; or that such an intimation, which might possibly concern only one or two, should have occasioned such a general lamentation as is expressed, ver. 38, and therefore I conclude, that the apostle had received some particular revelation, that, if he should ever return to these parts of Asia again, (as from Philem. ver. 22, I think it probable he might,) yet that he should not have an opportunity of calling at Ephesus or of seeing the ministers whom he had addressed.
He charges them to take heed to the flock comm
the salvation of all that heard me, and have not declined to declare to you with the utmost freedom and integrity all the counsel of God; but on the contrary have laid before you the whole system of divine truths relating to our redemption by Christ, and the way to eternal happiness with him, in the most plain and faithful manner, whatever censure, contempt, or opposition, I might incur by such a declaration.
Therefore, my brethren, as you desire to live and die with comfort, and to give up your final account well in that day which I have so often mentioned to you, I solemnly charge you that you take heed to yourselves, and to the whole flock over which the Holy Spirit has constituted and appointed you inspectors or bishops: See then that you act worthy of that important charge, and be careful diligently to feed the church of God, which he hath redeemed with his own precious blood, graciously becoming incarnate for its salvation, and submitting to the severest sufferings and death, in that human nature which for this purpose he united to the divine.
Wonder not that I give you this charge in so strict a manner; for, besides the weighty rea-
¶ Not declined to declare to you with the utmost freedom and integrity.] My learned and ingenious friend, the reverend Mr. Brekell (in his Christian Warfare, p. 33, not.) has proved by some very opposite quotations from Demosthenes and Lucian, that the proper import of the word versicae, in such a connection, is to disguise any important truth, or at least to decline the open publication of it, for fear of displeasing those to whom it ought to be declared.
¶ Take heed — to the whole flock.] A proper concern for the safety and prosperity of the flock would no doubt lead them to guard against the admission of such persons into the ministry, as were like to hurt the church, and to do what they could towards forming others to that important office, and admitting them into it with due solemnity. But, as the Ephesian church was for the present supplied with ministers, it was not so immediate a care as their preaching, and therefore did not require such express mention.
¶ Over which the Holy Spirit has constituted you bishops.] As it was by the operation of the Holy Spirit that they were qualified for this high office of the Christian ministry, so there was reason to believe, that
the apostles and elders, who might concur in setting them apart to it, and the several members of the Ephesian church, who chose them to such a relation to that society, were under the guidance and direction of that sacred agent: and the expression shews, as good Mr. Baxter well observes, (Works, Vol. II. p. 284) how absurd it is for any to reject the ministry in general, under a pretence that they have the Holy Ghost to teach them.
¶ The church of God, which he hath redeemed with his own blood.] How very little reason there is to follow the few copies which read Kegle instead of Gus, the reverend Messrs. Enty and Lavington have so fully shewn, in their dispute with Mr. Joseph Hallet on this text, that I think this passage must be allowed as an incontestable proof, that the blood of Christ is here called the blood of God, as being the blood of that man, who is also God with us, God manifested in the flesh; and I cannot but apprehend, that it was as the special direction of the Holy Spirit, that so remarkable an expression was used. Raphelius has shewn, that a certain often signifies to preserve from destruction. (Not. ex Herod. p. 383.)
them of their danger from seducing teachers.
sons for it which I hinted above, I know this, that after my departure from the churches in these parts, notwithstanding all I have already done to preserve discipline and truth among you, (1 Tim. i. 20,) seducing teachers, like so many grievous and mischievous wolves,¹ will enter in among you, who, with unwarrantable and pernicious views, having no mercy on the rock, will fall upon it with voracious eagerness and overbearing violence, and make a terrible havock, out of a mean and wicked regard to their own private and secular interest: Tea, which is yet more lamentable, even from among your ownselves proud and factious men shall arise, speaking perverse things, contrary to sound doctrine, in order to draw away disciples from the purity and simplicity of the Christian faith, as I delivered it to you, that they may follow after them, till they are destroyed with them. Watch therefore with all diligence and care, remembering that for the space of three years, during which I abode at Ephesus, or in the neighbouring parts,² I ceased not to warn every one to whom I had
¹ Grievous wolves.] Some, thinking that he word fugue properly signifies their strength, would render it oppressive; but I see no reason for departing from our English version. Their eager and overbearing temper made them no doubt grievous to the Christian church, though destitute of secular power. The apostle evidently takes a distinction between the wolves who were to break in upon them from without, and the perverse teachers that were to rise from among themselves. I interpret both of seducers, who called themselves Christians, (as false prophets are called by Christ wolves in sheep’s clothing, Mat. vii. 15,) for Paul would not have spoken of Heathen persecutors, as to arise after his departure, considering what extremities from persons of that kind he had himself suffered in Asia, (2 Cor. i. 8—10.) It seems probable therefore, that by the grievous wolves he means Judaising false apostles, who, though they had before this time done a great deal of mischief at Corinth, and elsewhere, had not yet got any footing at Ephesus; and by the perverse men arising from among themselves, he may mean such as Phygellas and Hermogenes,
and some others, who revived the exploded and condemned doctrines of Hymeneus and Alexander; (compare 2 Tim. i. 15; ii. 17, 18, with 1 Tim. i. 20,) as also those that afterwards introduced the Nicala principles and practices, of which Chris complains as prevailing here, (Rev. ii. 6,) as well as in the neighbouring city of Pergamus. (Ibid. ver. 14, 15.) So that the argument which some have urged from hence, to prove that the First Epistle to Timothy was writ after this meeting, is quite inconclusive.
² For the space of three years.] Nr L’Enfant and some other critics conclude, that these years are to be reckoned from his first arrival at Ephesus, chap. xviii. D. But it is so plain, that he made no stay then, and that it was a considerable time before he returned thither, (compare chap. xix. 1,) that it seems to me much more probable, that though, after his preaching three months in the synagogue, he taught only two years in the school of Tyrannus, (chap. xix. 8—10,) he spent three years in or about this city. (Compare note ² on Acts xix. 8, p. 282, and note ² on Acts xix. 10, ibid.)
He commends them to o, a the word o h
access, by night and by day, with tears in mine eyes, which manifested the tenderness and sincerity of my concern for their happiness. Let it then be your care, that a church planted by me with so much labour and solicitude of soul, may not be ravaged and overthrown by the enemy, but that it may long continue to flourish.
And now, brethren, as the providence of God is calling me away, and appointing me other scenes of labour or suffering, I most heartily and affectionately recommend you to God, and to the word of his grace, to his gospel and blessing, to his presence and spirit; [even] to him that is able to edify and build you up in your holy faith, and to give you at length an inheritance of eternal life and glory, among all that are sanctified by divine grace, and so prepared for it.
As for me, it is a great pleasure to reflect upon it, that I have a testimony in my own conscience, and in yours, that I have not directed my ministry to any mercenary views of pleasing any, how distinguished soever their circumstances might be, nor sought by any methods to enrich myself among you: I have coveted no man’s silver, or gold, or costly raiment, but have contented myself with a plain and laborious life: Yea, you yourselves know, that far from having any secular or worldly designs in preaching the gospel, these hands, which I am now stretching out among you, have ministered by their labour to my own necessities, and even have assisted to support those that were with me. (Compare 1 Cor. iv. 12; 1 Thess. ii. 9; 2 Thess. iii. 8, 9.) In which, as well as in other
• By night and by day.] This may probably intimate, that sometimes they had their night meetings, either about the time of the tumult, to avoid offence, or because many of the Christians, being poor, were obliged, as Paul himself was, to spend a considerable part of the day in secular labours. Compare ver. 34.
• Exceto him that is able, &c.] Though the gospel may be said to be able to edify men, as the scriptures are undoubtedly said to be able to make them wise unto salvation, (2 Tim. iii. 15,) yet it seems something harsh to say, that doctrines or writings can give us
an inheritance. Some have explained the key, the word, as signifying Christ, to whom it is evident these operations may be ascribed; (compare Mt. xvi. 18; Col. iii. 24; 2 Tim. iv. 8;) but, as I do not remember that Christ is ever called the word of God’s grace, I rather suppose, that the word is refers to God, since God was evidently the last person mentioned before; and, as it is certain that, whatever the word does, God does by it, this must be acknowledged to be the sense, whether the construction be, or be not, admitted. Compare Rom. xvi. 25, 27; and Jude, ver. 24, 25.
y his own example urges them to charity.
respects, I have set you an example, and by the conduct I have observed among you, as well as by the doctrine that I taught you, have shewed you all things that relate to your duty, how that thus labouring as I have done, you ought to assist the needy and infirm, who are not able to maintain themselves; and should be careful to remember the words of the Lord Jesus, that he himself, while he conversed with his disciples, said, “It is much happier to give than to receive.” See to it therefore, in that ministerial character which you bear, that you, above all others, be an example to the flock, of a generous and compassionate temper; and instead of making yourselves burthensome, be as helpful to them as you possibly can, both in their temporal and spiritual interests.
And having said these things, he kneeled down, and prayed with them all in the most fervent and affectionate manner, and with the tenderest expressions of the most cordial friendship took his leave of them. And there was great lamentation on this occasion among all those that were present; and falling upon Paul’s neck, they embraced and kissed him with great affection, and with many tears; Especially grieving for that melancholy word which he spake, and which immediately had struck their very hearts, when he told them, that they should see his face no more in those parts, where they had so long enjoyed the benefit of his ministry, inspection, and converse. And thus they conducted him to the ship, commending his person to the protection, and his labours to the blessing of his great Master.
To assist the infirm.] The word as the law has exactly this signification, and as Raphelius shews at large, (Not. ex Herod. p. 384, & seq.) may express either sickness or poverty, as the Hebrew word by also does. (See my Sermon on compassion to the sick, p. 6, 7.) It must here signify, to be sure, such poor people, as are disabled some way or another from maintaining themselves by their own labour. Compare Eph. iv. 28.
Remember the words of the Lord Jesus, &c.] This is a true and precious monument of apostolical tradition, which, by being written in these authentic memoirs, is happily preserved. Dr. Tillotson, (Vol. III. p. 387,) Monsieur Ablancourt, (Apoph. Anc. 3,) Grotius, and some other wri-
ters, have quoted passages from Plutarch. Seneca, and others of the ancients, bearing some resemblance to it.
That they should see his face no more.] As this, which is St. Luke’s own explication, leaves no room for the ambiguity, which might be imagined in the expression used in verse 25, it seems to me most evidently to prove, that the First Epistle to Timothy could not, as Bishop Pearson so earnestly contends, (Op. Posth. Diss. 1, cap. ix. § 5,) be written after this, and so late as the year 65; and consequently, it appears to overthrow all the he or others have built on that supposition, and greatly to confirm the argument suggested above in note 6.
Reflections on Paul’s discourse to the elders of Ephesus.
IMPROVEMENT.
SEC. TROUGH these elders of Ephesus were to see the face of the apostle no more, which was indeed just matter of lamentation, yet we would hope this excellent discourse of his continued in their minds, and was as a nail fastened in a sure place. May all Christians, and especially all Ministers, that read it, retain a lively remembrance of it.
May we learn of this great apostle, to serve the Lord with humility and affection: May those who are called to preside in assemblies, and to take the charge of souls, withhold from their people nothing that is profitable for them; and, not contenting themselves with public instructions, may they also teach from house to house, shewing the same temper in private converse which they express while ministering in the assemblies; and testifying, as matter of universal and perpetual importance, repentance toward God, and faith in our Lord Jesus Christ: And, O that the divine blessing may attend these remonstrances, that many may every where repent and believe!
May all ministers learn the exalted sentiments and language of this truly Christian hero; and each of them be able to say, 23, 24 under the greatest difficulties and discouragements, in the view of bonds and afflictions, and even of martyrdom itself, None of these things move me, neither count I my life dear unto me, so that I may finish my course with joy, and may fulfil the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God.
Such resolutions may they form when they enter on their office, and may they act upon them in discharging every part of it: taking heed to themselves, and to the respective flocks over which the Holy Ghost hath made them overseers: Accordingly may they take the oversight thereof not by constraint but willingly; not for filthy lucre, but of a ready mind; (1 Pet. v. 2;) coveting no man’s silver, or gold, or raiment; nor affecting to enrich or aggrandize themselves or their families, but always ready to relieve the necessitous according to their ability, remembering this precious word of the Lord Jesus, so happily preserved, especially in this connection, that it is more blessed to give than to receive.
Thus while they are not shunning to declare in the course of their public ministry the whole counsel of God, may they also be examples to the flock of an uniform, steady, and resolute piety! And to quicken them to it, may they often reflect, that the church of God committed to their trust was redeemed by his own blood! May it be impressed deeply on all our hearts, that we are intrusted with the care of those precious souls for whom our divine Redeemer bled and died! May we therefore see to it, that we are watchful to preserve them from every danger; that we warn them day and night with tears; and, in a word, that we
Paul sails from Miletus, and tarries seven days at Tyre:
order our whole behaviour so, that when we must take our final leave of them, we may be able to testify, as in the sight of God, that we are clear from the blood of all men.
Such ministers may God raise up to his church in every future age; such may his grace make all that are already employed in the work; and for this purpose, let every one, who wishes well to the common cause of Christ and of souls, join in recommending us to God, and to the word of his grace, whence we are to draw our instructions and our supports: This will be a means, under the divine blessing, to keep us from falling, in the midst of all dangers and temptations; till at length he give us an inheritance with all the saints among whom we have laboured, that they who sow, and reap, may rejoice together. Amen.