Acts 20

— to break bread.] To celebrate the eucharist, or the Lord’s supper. Thus it was the custom of the Church, in the earliest times, to celebrate the holy communion on the Lord’s day. Accordingly Pliny, in his letter to the Roman emperor Trajan, written probably only six years after the death of the Evangelist St. John, says, that he found nothing to allege against the Christians except their obstinacy in their superstition, and their custom of meeting together on a set day before it was light, and binding themselves by a sacrament to do no evil. Justin Martyr also, who wrote about forty years after the death of that same Apostle, states that on Sunday, as the day of our Lord’s resurrection, all the Christians met together, to read publicly the writings of the Apostles and Prophets; that, after this, the president made an oration to them, exhorting them to unitate and practise the things which they had heard, and that, after joining in prayer, they used to celebrate the sacrament and to give alms. Dr. Whitby.

Chap. XXI. ver. 1.—Coos,—Rhodes,] Two islands in the Archipelago. See the map.

—unto Patara:] A seaport town in Syria, formerly beautified with a fair haven and many temples. Dr. Wells.

—which was one of the seven.] One of the seven deacons, whose appointment is mentioned at chap. vi. 5.

Acts 20:3

3.—and sailed into Syria,] Phenicia, to which place the ship was bound, was reckoned a part of Syria. Bp. Pearce.

Acts 20:4

4.—who said to Paul through the Spirit, &c.] It had been revealed to them by the Spirit, that St. Paul could not go to Jerusalem without exposing himself to danger; and in consequence, from charitable motives, they tried to dissuade him from going. Beausobre.

Acts 20:5

5. — tarried for us at Troas.] St. Paul being at this time accompanied by St. Luke, as appears from the use of the first person plural.

Acts 20:7

7. — upon the first day of the week.] We have here a clear proof that the first Christians were accustomed to keep holy the first day of the week, as a day appointed for religious worship; for the words are, “when the disciples came together,” as a matter of ordinary custom, not as if they met on any extraordinary occasion. Dr. Whitby.

So early was this day set apart for the uses of religion; so early was the practice of joining with the worship of God the preaching of His word, as means co-operating to the same general end, the edification of those who were already Christians. Dr. H. Stebbing.

It appears from Gen. ii. 3, that God “blessed the seventh day and sanctified it;” and thus ordained, that every seventh day, or one day in seven, should be exempted from the ordinary cares and business of the world, and more immediately dedicated to religious uses and the service of God. This ordinance, which from the nature of its origin must necessarily be binding on all mankind, was repeated as one of the ten commandments given on mount Sinai, which our Lord

morrow; and continued his speech until midnight.

7. And when we had finished &c.] The sense seems to be, “And we came from Tyre to Ptolemais, where our voyage ended.” Dr. Whitby, Bp. Pearce.

—Ptolemais,] This was a celebrated seaport in Syria. Its ancient name was Accho, Judg. i. 31. It was enlarged and beautified by the first of the Egyptian Ptolemies, and from him was called Ptolemais. It has been celebrated in modern history under the name of Acre. Dr. Wells.

Acts 20:8

8.—and came unto Cesarea:] It seems that they travelled by land from Ptolemais to Cesarea, ver. 7. Bp. Pearce.

—Philip the evangelist,] So styled, not from his

Acts 20:9

9. — fell down from the third loft.] Or story. Sir J. Chardin informs us, that the windows in the East are very large, and even with the floor of the room. Harmer.

9.—the same man had four daughters,] In opposition to the celibacy required of Christian ministers in the Romish church, it should be observed, that St. Philip the Evangelist is here mentioned as a married man: and, if Christ did not require celibacy in the first preachers of the Gospel, there is no reason to think that it is necessary in their successors. Bp. Tomline.

—which did prophesy.] This was an instance of God’s accomplishing an ancient promise, that, in the times of the Messiah, He would pour out His Spirit on all flesh, on their sons and their daughters, servants and handmaidens, and they should prophesy, Joel ii. 28, 29. These virgin prophetesses were endowed with the gift of foretelling future events. Dr. Cave.

Acts 20:10

10.—for his life is in him.] St. Paul restores him to life by a miracle; yet humbly declines attributing this great power to himself. Abp. Newcome.

Acts 20:11

11.—and had broken bread.] Although the expression, here and in other places, used for the Lord’s Supper, is “breaking bread;” yet it is to be understood that the cup also was consecrated and distributed. This is allowed even by the members of the Church of Rome, who acknowledge that the eucharist was always consecrated in both kinds. Dr. Whitby.

11.—he took Paul’s girdle,] This was according to a custom not unfrequent with Prophets, of representing some future events by actions expressive of them. See Isa. xx. 2; Jerem. xiii. 1, 4; xxvii. 2, &c. Dr. Stack.

—So shall the Jews—bind] So shall the Jews be the occasion of his being there bound, and delivered up to the Gentiles, ver. 33. Bp. Pearce.

Anno DOMINI 60.

Acts 20:13

13.—unto Assos.] A seaport town at the southwest part of the province of Troas, over against Mitylene. Dr. Wells.

Acts 20:14

14.—Mitylene.] A principal city in the island of Lesbos, reckoned about seven miles from the mainland of Troas. It is now called Metelin. Dr. Wells.

Acts 20:15

15.—Chios;—Samos.] Islands in the Archipelago. See the map.

—Trogyllium;—Miletus.] Towns on the continent of Asia Minor, lying south of Ephesus.

Acts 20:17

17.—the elders of the church.] Who these elders were, cannot accurately be known. Whether they were the bishops of Asia Minor in general, or only the chief of the church at Ephesus, of which Timothy (at this time travelling with St. Paul) was bishop. Brewster.

Acts 20:18

18.—Ye know, &c.] In every part of this address, conscious truth and honesty, sincere piety, and prudent, but earnest zeal, are displayed in a very striking manner, which cannot fail to penetrate the heart and convince the understanding of every reader. Dr. Graves.

In this his last visitation, St. Paul takes leave of the people in a most cordial and affectionate manner. Conscious of his own integrity, he appeals to them as witnesses of his behaviour from his first coming into Asia; how he had “served the Lord with all humility,” and through many trials and temptations; how he had preached the word amongst them with the utmost sincerity; had concealed no profitable truth, but had freely and openly communicated every thing of moment, pressing equally on Jews and Gentiles the necessity of “repentance toward God and faith toward our Lord Jesus Christ.” Bp. Newton.

Acts 20:21

21. Testifying] Declaring or preaching (Bp. Pearce) both to the Jews and to the Gentiles that they should turn unto God, doing works meet for repentance, and should believe on the Lord Jesus. Dr. Whitby.

Acts 20:22

22.—I go bound in the spirit] He either means that he was compelled, and, as it were, constrained with bonds by the Holy Ghost to go up to Jerusalem; or, that he foresaw by the Holy Ghost that bonds awaited him at Jerusalem; which therefore he speaks of, as if they were present. Dr. Stack.

Acts 20:24

24. But none of these things move &c.] He affirms, that, whatever may befall him, he will remain resigned and contented, while he is discharging the most honourable and high office of preaching the gracious terms of Christ’s religion for the good of mankind; and that death itself would only put a happy and joyful period to those labours, the success of which is the main end for which he desires to live. Pyle.

and taketh a solemn and affectionate leave of them. Anno DOMINI 60. preaching the kingdom of God, shall see my face no more.

Acts 20:26

26. — I am pure from the blood of all men.] I am not answerable for the ruin of any, if they perish; “for I have not shunned to declare unto you all the counsel of God.” Hence we learn how necessary it is for a pastor to declare to his people all that is necessary for them to believe and to do, in order to their salvation, that the guilt of their ruin may not rest upon him. Dr. Whitby.

Acts 20:27

27. — the counsel of God.] The counsel of God is His will, with the conditions that He requires to be performed, in order to salvation. Bp. Mann.

Acts 20:28

28. — overseers.] Literally, bishops. It does not indeed appear that there was time to assemble all the bishops of Asia, or even the greater part of them; but as Ephesus was the metropolis of the Church, as well as of the province, it is probable that a considerable number of them might be able to attend the summons. Brewster.

— the church of God.] The Church of God is the body of Christian people, (Matt. xviii. 17,) the flock, over which the authorized ministers of God are shepherds and overseers. Bp. Mann.

— the church of God, which he hath purchased] It is this consideration that stamps a peculiar value on the Church, that it was purchased at no less a price than the precious blood of Christ. This passage particularly displays the divinity of our Saviour, for the blood of Jesus is here emphatically called “the blood of God.” Brewster.

From these words it undoubtedly follows, that Jesus Christ, who shed His blood for His Church, is here eminently styled God. It is true indeed that some ancient manuscripts have in this passage ’the Church of the Lord’ instead of “the Church of God:” but, in support of the received text, it may be observed, that the phrase, ’the Church of the Lord,’ never once occurs in the New Testament, whereas the phrase “the Church of God,” occurs most frequently. See 1 Cor. i. 2; x. 32; xi. 22; xv. 9; 2 Cor. i. 1; Gal. i. 13; 1 Tim. iii. 5. Dr. Whitby.

Besides those ancient manuscripts which read ’the Church of the Lord,’ there are also others which read ’the Church of Christ,’ and ’the Church of the Lord God.’ There is, however, little doubt, but that the reading given in our translation, “the Church of God,” is the true reading. If the author wrote the words “of God,” we can easily explain why different transcribers may have written the words ‘of the Lord,’ or ‘of

Christ,’ as corrections of the text, or as notes in the margin to explain it, since the expression “the blood of God,” is a very extraordinary expression. But, if the author had originally written ‘of the Lord,’ or ‘of Christ,’ is in quite inconceivable that any one should have altered these words into so unusual an expression as that which stands in our text; and on this supposition the great variety of different readings is wholly inexplicable. Michaelis.

According to either reading, the sense is much the same; for Christ, who purchased the Church with His own blood, is both Lord and God. Pyle.

Acts 20:29

29. — grievous wolves] False teachers, seducing the faithful, and causing great mischief in the Church. Dr. Hammond. Such were Cerinthus and other false apostles and deceitful workers among the Jews. Dr. Whitby.

Acts 20:30

30. — shall men arise, &c.] Such were Hymenæus and Alexander, who made shipwreck of the faith, 1 Tim. i. 20; Hymenæus and Philetus, who taught that the resurrection was past already, 2 Tim. ii. 18; for it is probable that, in those epistles addressed to Timothy, the Apostle speaks of persons dispersing pernicious doctrines at Ephesus. Dr. Whitby.

Acts 20:32

32. — I commend you to God, &c.] I recommend you to the providence of God, and to the blessings and promises of His Gospel, which, with your own sincere endeavour, will not fail to keep you steady in all branches of your duty, and bring you to the eternal reward of all true believers. Pyle.

Acts 20:35

35. I have shewed you all things, &c.] Among other necessary Christian duties, I have taught you, even by my own example, to be industrious in your respective callings, that, working as I have done, ye may be able, not only to supply your own wants, but also to support those who cannot work to support themselves. Bp. Mann.

— It is more blessed to give] Because, to give rather than to receive, is an argument of a more happy spirit and temper; also because it shews a more happy state and condition, and because it will have the happiness of a greater reward. Abp. Tillotson. This saying of our Lord is not recorded in any of the Gospels, but was delivered by tradition, and was at that time well known and remembered amongst Christians. Bp. Newton. The Evangelists have assured us, that they neither intended to relate, nor have related, all that our blessed Lord did and said. The Apostle, no doubt, received this sentence

Paul journeyeth to Jerusalem. Philip’s daughters prophetesses. Anno DOMINI 60.