Acts 20

H. Leo Boles Commentary On Acts 20 PAUL Acts 20:1-6 1 And after the uproar ceased,—There is no evidence that “ the uproar” of the mob caused Paul to leave Ephesus; it might have hastened his departure. He had determined before that event to leave the city. (Acts 19:21-22.) Luke, the writer, is very brief here and passes over without a word an important period in Paul’ s life. We are able to fill up the gap in the narrative from scattered references in Paul’ s writings, especially from Second Corinthians. It seems that Paul left Ephesus by land and went by land to Troas; he waited there anxiously for Titus (2 Corinthians 2:13), whom he had sent to Corinth on a mission connected with the collection then being made by the Gentile churches for the relief of the poor saints in Jerusalem. For some cause Titus was delayed, and Paul sailed from Troas to Macedonia, where Titus met him with news from Corinth. (2 Corinthians 7:6.) Some think that Paul met Titus at Philippi, where he wrote the second Corinthian letter. 2 And when he had gone through those parts,—We do not know why Luke did not tell of Paul’ s sojourn in Troas (2 Corinthians 2:12 f), nor of the meeting with Titus in Macedonia (2 Corinthians 2:13 to 2 Corinthians 7:16), nor of Paul’ s visit to Illyricum (Romans 15:19 f.), to give time for the second letter to Corinth to do its work. Paul finally came into Greece or Achaia and came to Corinth, whither he had at last come again after repeated attempts, delays, and pauses. Paul followed his usual custom of visiting and conferring with the churches already established. (Acts 15:41 Acts 18:23.) We may know that Paul preached the gospel on his way to Corinth (2 Corinthians 10:16), and made excursions into the surrounding parts of Achaia, with Corinth as his headquarters. 3 And when he had spent three months there,—The historian Luke here briefly refers to Paul’ s second residence in Corinth. Some think that this was his third visit to Corinth. (2 Corinthians 13:1.) He may have made a short trip to Corinth during his three years’ stay at Ephesus. He had been away from Corinth three years, and in that period many changes had taken place in the church. There were the disputes about the Lord’ s Supper, the divisions into different partisan groups, the immoral lives of some of the members, and many other evils that needed to be corrected. During the three months of his stay at Corinth, Paul wrote the great epistle to the Romans. (Romans 15:25 Romans 16:1.) The Galatian letter was possibly written at this time also. A plot was laid against Paul by the Jews while he was there, as he was about to “ set sail for Syria.” Paul, having heard of this plot, changed his course and, instead of sailing for Syria, he returned “ through Macedonia.” We do not know what this plot was, but we do know that it caused Paul to make a circuitous route through Macedonia. 4 And there accompanied him as far as Asia,—Seven brethren accompanied Paul: Sopater of Berea, Aristarchus and Secundus of Thessalonica, Gaius of Derbe, Timothy and Tychicus and Trophimus of Asia. We know nothing further of Sopater; Aristarchus has been mentioned before (Acts 19:29) ; he was on the ship with Paul on the way to Rome (Acts 27:2); and he is mentioned in Colossians 4:10 as Paul’ s fellow prisoner. We know nothing further of Secundus; Gaius was probably a friend of Timothy, who was from Lystra, a neighboring city to Derbe. Tychicus is mentioned four times in Paul’ s writings during his imprisonment at Rome. (Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12; Titus 3:12.) Trophimus was with Paul in Jerusalem (Acts 21:29), and is mentioned in 2 Timothy 4:20. Paul was carrying a contribution contributed by the Gentile churches; hence, these brethren could assist him and serve as a bodyguard to him. 5 But these had gone before,—It is probable that only the last two went before and were waiting for the company at Troas. Here the language of the narrative suddenly changes from the third person to the first; Luke has now joined Paul’ s company. Paul and Luke were together from the time of the arrival of Paul at Troas (Acts 16:8); they crossed over together into Europe, but when Paul left Philippi (Acts 16:40), Luke was left behind, and, it has been supposed, made Philippi the center of his work for several years. Now again, after the lapse of five or six years, they meet. The remainder of the Acts is told by an eyewitness of the various events recorded; we conclude that from this time till Paul was entrusted to the charge of the soldiers at Rome Luke was continually with him. Many think that the seven brethren went before and waited for Paul and Luke to come to Troas. 6 And we sailed away from Philippi—Philippi was about ten or twelve miles from the seaport, Neapolis. They had come to Philippi by land. They remained there during “ the days of un¬leavened bread.” This was the Passover. The Passover proper lasted only one day, the fourteenth day of the first month, but there followed the Passover seven days, known as the Feast of Unleavened Bread; hence the two feasts were united and one name included tba Passover and the Feast of Unleavened Bread, or the Feast of Unleavened Bread included the Passover. Paul was a Jew and Luke was a Gentile. The passover was to be eaten in Jerusalem ; it may be that Paul remained here during this time to preach the gospel to Jews that might assemble.

Again, the Feast of Unleavened Bread is mentioned as a chronological note of time; Paul did not tarry at Philippi to observe the Passover, but remained there that Luke might arrange and prepare for the journey. They set sail for Troas and arrived in “ five days” ; six years before this Paul had made the voyage in the opposite direction in two days. (Acts 16:11.) It may be that adverse winds delayed their sailing. They remained in Troas seven days. PAUL AT TROAS Acts 20:7-12 7 And upon the first day of the week,—This is the first time that we have mentioned services “ upon the first day of the week.” Paul had written First Corinthians before this; in that letter he had designated that collections or contributions should be taken on the first day of the week. (1 Corinthians 16:2.) He tells us that he had given the same “ order to the churches of Galatia.” (1 Corinthians 16:1.) This shows that it had become a well-established custom for the early Christians to meet on the first day of the week; this custom is now a command, or rather, there is a command for this collection to be taken on the first day of the week. They had met at Troas or gathered “ together to break bread” on “ the first day of the week.” “ To break bread” is from the Greek “ klasai arton,” which is the same as in Acts 2:42. This is used for the Lord’ s Supper; hence, we have here the purpose of their gathering together on the first day of the week. Paul was present and “ discoursed with them,” purposing to leave Troas on the following day. However, he “ prolonged his speech until midnight.” Paul’ s preaching was incidental, though instructive. Paul reasoned with them, and the conversation was used to solve doubts and clear away difficulties which might be in the way of some young Christians. 8 And there were many lights in the upper chamber—They were gathered in an “ upper chamber” for the services. The upper room was used for devotional purposes; it was so located as to be retired and free from disturbance. It was located on the third story. The lights are mentioned by Luke to portray the scene, and it would at once be noticed if anyone absented himself from the audience. 9 And there sat in the window a certain young man named Eutychus,—Perhaps this young man sat on the window sill where the seats extended out over the street; the window was not of glass; hence, one could fall out the window very easily. This “ certain young man” is called a “ lad” in verse 12. Paul’ s discourse continued until midnight and the young man was “ borne down with deep sleep,” and while asleep, “ he fell down from the third story, and was taken up dead.” Eutychus was not merely taken up for dead, but “ was taken up dead.” This is recorded by Luke, the physician, who was present and knew all the particulars. 10 And Paul went down, and fell on him,—Paul went down the stairway, which was usually outside and led down to the street. Paul “ fell on him” similar to what Elijah (1 Kings 17:21) and Elisha (2 Kings 4:34) did; Paul very likely placed his body upon the body of Eutychus as did Elijah and Elisha, and accompanied his action with prayer. Paul told the anxious ones who stood around that they should not make such ado, for the young man’ s life was in him. This is similar to what Christ said at the house of Jairus. (Luke 8:52-53.) Paul did not say that Eutychus had not been dead, but that after his efforts life was there. Some had attempted to prove that Eutychus was not dead, but the language clearly implies that he was dead, but now is alive. 11 And when he was gone up, and had broken the bread,— Commentators are not agreed as to whether the Lord’ s Supper was meant by “ had broken the bread” or a common meal. If this was the Lord’ s Supper, and if they counted the day from midnight to midnight as we count it, then they ate the Lord’ s Supper on Mon¬day ; if they ate the Lord’ s Supper on Monday, they did not do what they met to do on the first day of the week; again, if this was the Lord’ s Supper, and if they began counting time from sunset to sunset, then they ate the Lord’ s Supper on the first day of the week. If this does not refer to the Lord’ s Supper, it refers to a common meal; this would mean that they had already eaten the Lord’ s Supper, and now, since there had been an interruption in Paul’ s discourse by the falling of Eutychus out of the window, Paul took nourishment and continued his speech. It seems better to conclude that this was not the Lord’ s Supper, but that it was a common meal which Paul ate in preparation for his expected de¬parture. It is mentioned with particular reference to Paul, not to the worshiping company; hence, we conclude that the Lord’ s Supper had been observed at an earlier period of the meeting, and therefore, on the first day of the week, as they had met for that purpose on that day. 12 And they brought the lad alive,—The young man was brought into the assembly room in a normal condition; the word “ brought,” not “ carried,” shows that he was in a normal condition. The disciples were encouraged by Paul’ s speech and comforted by the fact that the young man was alive and in a normal condition. Paul and his company departed as they had intended, and left the brethren further instructed and hopeful as the Lord’ s people.

AT MILETUS WITH THE ELDERS OF THE CHURCH AT EPHESUSAct_20:13-38 13 But we, going before to the ship,—The company, including Luke, as the pronoun “ we” shows, set sail from Troas for Assos; this town was in Mysia on the north shore of the Gulf of Adramyttium, about twenty miles from Troas by land, and about thirty miles by sea. Paul had gone by land and had instructed his company to meet him at Assos. Some think that Paul’ s company had chartered a vessel and could make stops wherever ordered. 14 And when he met us at Assos,—The company came to Assos, where Paul joined them, and then came to Mitylene. Mitylene was the capital of Lesbos, and was about thirty miles from Assos. Mitylene was the birthplace of Sappho, the female poet, and the poet Alcaeus. It could be reached from Assos in one day’ s journey. 15 And sailing from thence,—It was a day’ s journey from Mitylene to Chios. The island of Chios is about five miles distant from the mainland; it was in the Aegean Sea. The next day the vessel “ touched at Samos.” The island of Samos lies off that part of the coast of Asia Minor, where the ancient Ionia joined on to Caria; it has been famous both in ancient Greek and modern Euro¬pean history. On the mainland opposite, at the termination of the ridge of Mycale, lay Trogyllium, for which the apostle’ s vessel made without stopping in Samos. The next day the vessel sailed to Miletus. Miletus had been a most famous seaport in earlier Greek history, but in the days of Paul its fame was eclipsed by Ephesus.

It seems that they arrived at Miletus the fourth day after leaving Troas. Miletus was about twenty-eight miles south of Ephesus by land, and lay near the mouth of the Meander; it was one day’ s sail from Trogyllium. 16 For Paul had determined to sail past Ephesus,—Paul sought to evade stopping at Ephesus; at this time he did not wish to revisit the church there, lest the many friends and their pressing solicitations should delay his voyage. He did not have any time to spare, as he wanted to reach Jerusalem in time to be there at the Feast of Pentecost. If Paul could get to Jerusalem by Pentecost he could present the gifts of the Gentile churches in the presence of the great crowd of foreign Jews who would assemble in Jerusalem at the Pentecostal feast, and thus spread abroad in all lands the great fact that the Gentile Christians were one with their Jewish brethren; this would impress them that the disciples of the Lord were one body. 17 And from Miletus he sent to Ephesus,—Some think that had the ship been entirely at Paul’ s disposal he would have asked the elders at Ephesus to meet him at Trogyllium, which is very near Ephesus. Had he gone to Ephesus he would probably have been compelled to stay longer than he wished to stay. It would take more than one day for Paul to send his messenger to Ephesus and summon those whom he wished to see. If they came to him on the next day that would be consumed in their conference, and the voyage could hardly be begun again till the third day at the earliest. He sent to Ephesus for the elders of the church to meet him. The term “ elders” here is from the Greek “ presbuterous,” from which we get our term “ presbytor.” The first term “ elder” applied to a disciple of Christ is found in Acts 11:30, and then again Acts 15:4 Acts 15:6 Acts 15:22.

The “ elders” are not “ apostles,” but are “ bishops.” (Philippians 1:1.) The “ elders” in this verse are called “ bishops” in verse 28. The duties of the elders are the ministration of the affairs of the church, conducting public worship, preaching the gospel to sinners, and edifying the membership. 18 And when they were come to him,—It is difficult to analyze Paul’ s address to the elders of the church of Ephesus at this time; it is full of personality, instruction, and persuasion. He first appealed to their knowledge of his manner of life among them; it had been about four years since he began his work at Ephesus. In fact, most of his work in Asia was done in Ephesus; these elders knew his work at Ephesus and had heard of his labors elsewhere in Asia. They knew Paul’ s manner of life and could vindicate him against any of the reports circulated to his injury. 19 serving the Lord with all lowliness of mind,—Paul was not puffed up; he did not boast of what he had done or what he could do; he served the Lord with “ all lowliness of mind.” Paul was clothed with humility and had a humble mind as he taught the people and preached a crucified Lord. He preached with ‘‘ tears.” He wrote to the church at Corinth “ with many tears.” (2 Corinthians 2:4.) In writing the church at Philippi he rehearsed some things to the church there, and then said that he now told them “ even weep¬ing” at the time he wrote the Philippian letter. (Philippians 3:18.) This shows how earnestly and sincerely Paul engaged in the work of the Lord. They knew the trials and plots that endangered Paul’ s life. Though the Jews had at first desired him to return to them, they soon fell into the same hostility of others. The Jews who rejected the gospel became Paul’ s worst enemies. 20 how I shrank not from declaring unto you anything—Amidst all the plots and hostilities to which Paul was subjected he did not keep back “ anything that was profitable” to them. Everything that pertained to life and godliness had been declared by Paul. He preached the gospel publicly in the synagogue of the Jews and in the public assembly of the Gentiles; he preached the gospel in private “ from house to house” ; he preached Christ pub¬licly and in private circles, in the church or place of worship, and in the dwellings. Paul, the great apostle to the Gentiles, set the example of teaching the word of God, both publicly and privately. 21 testifying both to Jews and to Greeks repentance toward God,—Paul testified of all the things that were profitable to their salvation; “ testifying” is from the Greek “ diamarturomenos,” and was used by Peter in Acts 2:40, where Luke used the same word to describe Peter’ s preaching. Again Luke uses “ Jews and to Greeks,” thus including both as Paul did in Romans 1:16. He preached “ repentance toward God” and “ faith toward our Lord Jesus Christ.” Repentance is required of Jews and Greeks, and faith is needed by the Jews as well as the Greeks. Faith and re¬pentance go together; to the alien they cannot be separated. John the Baptist came to make ready a people prepared for Christ by preaching repentance toward God; Christ preached repentance toward God, and Paul, in preaching to the Athenians, first presented to them the true God, then called on them to repent of their idola¬tries which had dishonored God; after that he presented Christ as the crucified and risen Lord. (Acts 17:29-31.) All sin is against God; hence, repentance must be toward God. The writer here does not mean to say that repentance to the alien precedes faith. Such a position would teach that men repent toward God before they believe in God, and repent toward Christ before they believe in him. 22-23 And now, behold, I go bound in the spirit—Here Paul mentions his journey to Jerusalem; he was now on his way and could not go to Ephesus and tarry there, as he was hastening on to Jerusalem. “ Bound in the spirit” means that he was bound in his own spirit; it is the same as in Acts 19:21, where he “ purposed in the spirit.” However, some have interpreted these words to mean that Paul was constrained by the Holy Spirit to make the journey to Jerusalem; the context seems to indicate that it is Paul’ s spirit. He did not know what would befall him; he was not concerned about the persecutions that would come upon him, as he was willing to die for Christ. The Holy Spirit testified that “ bonds and afflic-tions” awaited him in every city where he went. The Holy Spirit had called Paul to the work (Acts 13:2), and had moved the dis¬ciples (Acts 21:4) and Agabus (Acts 21:11) to warn Paul of the sufferings which were at hand. Perhaps many other warnings came to Paul that Luke does not record. 24 But I hold not my life of any account as dear unto myself,—Paul had given his life to Christ; it was not held as dear to himself, and he was willing to spend and be spent in order to further the cause of Christ. Paul glorified in tribulations (2 Corinthians 12:10 f); he did not regard his life as valuable in comparison with his joyfully completing his career and attaining the prize of the high calling of God in Christ Jesus. Paul is determined to run the race to the end and to preach the gospel of the grace of God to all who would hear him. The race with Paul will last as long as life lasts; he will not faint in the middle of sufferings which awaited him. Later Paul said: “ I have fought the good fight, I have finished the course, I have kept the faith.” (2 Timothy 4:7.) The gospel is here called “ the gospel of the grace of God” because it was given by the grace of God. Grace means the free favor of God. 25 And now, behold, I know that ye all,—We do not know that Paul ever saw Ephesus again; it seems that Paul did not expect to see these elders again. Paul had preached “ the kingdom” at Ephesus. Daniel had prophesied (Daniel 2:44) that God would set up his kingdom; John the Baptist, Christ, and his apostles before Pentecost preached that it was “ at hand” ; after Pentecost the apostles preached that the kingdom was in existence and that Christians were citizens in the kingdom; so here we find that Paul went about preaching the kingdom. 26 Wherefore I testify unto you this day,—Paul is very personal ; he is speaking face to face with the elders of the church at Ephesus; he could call them to witness that he was stating the truth to them. He had kept nothing back that pertained to the redemption of souls. He had taught them what to do to become Christians, and had taught them how to live the Christian life, and now he could declare “ that I am pure from the blood of all men.” He had taught them the will of God and had warned them of the doom of those who would not obey the gospel. As a watchman standing on the wall, he had warned all; hence, he was not chargeable with their destruction; his skirts.were clear from the blood of all, as he had faithfully warned all of their duty and of the coming wrath. (Ezekiel 3:18-21.) Paul had declared the whole counsel of God here as he had at Corinth. (Acts 18:6.) 27 For I shrank not from declaring unto you—He had not withheld anything from them that was needful for them to know or do for their own salvation. “ The whole counsel of God” means all the counsel of God that concerned Paul’ s work as a preacher of the gospel and an apostle of Christ. Paul had not suppressed anything that pertained to the salvation of souls. The one who suppresses what he ought to declare is guilty of the blood of those who are lost. Paul had found great comfort in the Ephesian church, more power to declare the “ mystery” of the gospel. (Ephesians 3:4.) God had revealed to Paul all things concerning Christ, salvation, the kingdom of God, and its relation to men; Paul had declared all that had been revealed unto him. 28 Take heed unto yourselves, and to all the flock,—The first duty belonging to elders is to take heed to themselves; they are to be “ ensamples to the flock.” (1 Peter 5:3.) They have the responsibility of setting an example before others; they must take heed that they are worthy examples. Another phase of their responsibility is to look after the flock. The church is here repre¬sented as “ the flock.” They are to look after “ all the flock,” not just a few of the members. “ Flock” is from the Greek “ poimnioi,” which is contracted from “ poimenion.” (John 10:16.) The Holy Spirit had made them bishops; the Holy Spirit had made them bishops by describing the qualifications and through the church had called them to be “ bishops.” “ Bishops” here is from the Greek “ episkopous,” and is the same as “ elders” in verse 17; hence, elders and bishops are just different terms applied to the same men. All who are elders today in a scriptural sense have been made elders by the Holy Spirit. “ To feed the church” is a duty imposed upon the elders; as shepherds they are to see that the flock receives proper nourishment. The “ elders” were to watch over the flocks as “ bishops” and to tend and feed as “ shepherds.” Here the church is called “ the church of the Lord,” because the Lord had “ purchased with his own blood” this institution. Every member of the church has been brought with the price of the blood of Christ (1 Corinthians 6:20); the church is composed of members; hence, the church has been purchased with the blood of Christ. 29 I know that after my departing—Paul, with the Holy Spirit, knew what would take place. After his departing, not his death, but his leaving them, “ grievous wolves” would “ enter in among” them, “ not sparing the flock.” Paul keeps up the figure of a flock, with shepherds, and ferocious wolves destroying the flock. “ Grievous wolves” means those that are savage, harsh, and rapa¬cious. Jesus had described false teachers as “ ravening wolves.” (Matthew 7:15.) These false teachers would destroy the faith of the members; here Paul makes reference to teachers of dangerous doctrines, whether Judaizers or heathen theosophists such as the Gnostics. 30 and from among your own selves shall men arise,—Paul further predicts that false teachers should arise “ from among your own selves” who would disturb the church. False teachers would arise among the elders of the church at Ephesus. The church at Ephesus became notorious in after days as a seat of a great Gnostic heresy; even in the New Testament writings, not fewer than six of the pioneers of these false teachers are mentioned as belonging to Ephesus; they are: Hymenaeus and Alexander (1 Timothy 1:20), Phygelus and Hermogenes (2 Timothy 1:15), and Philetus. In 3 John 1:9 we read of Diotrephes who lived at Ephesus. The church at Ephesus is condemned for its false teachers later by John. (Revelation 2:2.) 31 Wherefore watch ye,—Paul not only warned these elders and the church at Ephesus, but put them on their guard and asked them to watch carefully. This was one phase of the duties of elders. He had held himself up as an example to them, and now he warned them. He calls to their attention that “ by the space of here declares his solemn motives in preaching the gospel to them. One of the slanders against Paul was that he was raising the collection for himself and not for the poor. He includes “ apparel” because much of the wealth in that eastern country consisted largely in fine apparel. (Genesis 24:53; 2 Kings 5:5; Psalms 45:13 f.) “three years I ceased not to admonish every one night and day with tears.” Paul did not cease admonishing them night and day with all the earnestness of his soul to be on their guard and watch themselves and the flock over which they were to preside. Paul did not mean to be exact as to time. It was about three years; two of these he taught publicly in the school at Tyrannus (Acts 19:10) ; three months preceding he had taught in the Jewish synagogue (Acts 19:8); and previously he had been in Ephesus with Aquila and Priscilla (Acts 18:19). It was usual among the Jews to reckon a part of a day for a whole one, and so a part of a year might, in a general statement, be reckoned for a whole year. He warned them “ with tears” ; this shows how deep and tender was his solicitude for the welfare of the church. 32 And now I commend you to God,—As he is about to leave them he can do no better than to commend them to God; the apos¬tle who had preached the gospel to them, and who had instructed them in living the Christian life, now commends them to God who is able to build them up and to give them an inheritance “ among all them that are sanctified.” The precious truths of God are here spoken of as the “ word of his grace” ; as grace and truth came through Christ (John 1:17), so the words that came through Jesus may be called the words of grace. God’ s people today have nothing else to guide them but “ the word of his grace.” Those who are in Christ are sanctified; they have been sanctified by the truth. (John 17:17.) God alone can give an inheritance in heaven; hence, he has promised all who are faithful to him the crown of life. (Revelation 2:10.) 33 I coveted no man’ s silver,—Paul did not preach for money; he was conscious of having been actuated by no personal or worldly considerations. He did not preach for the love of money, nor display of talent, nor to gratify a selfish ambition; he had only a simple and sincere desire to serve his Lord and his church. He here declares his solemn motives in preaching the gospel to them. One of the slanders against Paul was that he was raising the col¬lection for himself and not for the poor. He includes “ apparel” because much of the wealth in that eastern country consisted largely in fine apparel. (Genesis 24:53; 2 Kings 5:5; Psalms 45:13 f.) 34 Ye yourselves know that these hands—Paul needed no further proof or evidence; he could appeal to their own knowledge as to how he had worked with his hands and earned the necessities of life. He not only worked to support himself, but helped to support those who were with him. (1 Corinthians 9:12 1 Corinthians 9:15.) Paul could hold up his hands in their sight as witnesses that he had worked and had honestly provided his own support. We have learned that Paul was a tentmaker, and that he frequently ministered to others. He said to the church at Corinth, while he was in Ephesus, that “ we toil, working with our own hands.” (1 Corinthians 4:12.) 35 In all things I gave you an example,—Not only did he give them an example as to how to live, but he gave them an example that they should work with their own hands to support themselves and to help support those that preach the gospel. He toiled not only for himself, but for others. Here he quotes one of the unwritten sayings of our Lord: “ It is more blessed to give than to receive.” These words were well known and quite familiar to his listeners, yet they are not found in any of the four writers of the gospel. They enforce with solemn distinctness the duty of liberality to the poor; they possess a far deeper meaning, for they assert as an eternal truth the higher blessedness of giving as compared with receiving. It may be that the full truth of this statement of our Lord in all its length and breadth and depth and height will never be fully understood by any but the redeemed, and not by them till they enter the city of the Lamb of God. 36 And when he had thus spoken,—As he finished his address to these elders, Paul “ kneeled down and prayed with them all.” The early Christians were in the habit of “ kneeling” in prayer on ordinary occasions. We read that Stephen, while they were stoning him to death, kneeled in prayer. (Acts 7:60.) Such a posture is a fitting attitude in prayer; this was the posture that Jesus took. (Luke 22:41.) 37 And they all wept sore,—Paul had a tender feeling for these brethren; he knew their weakness, and he knew their responsibilities. He wept with them. They “ fell on Paul’ s neck and kissed him.” “ Kissed” is from the Greek “ katephiloun,” and means a repetition of the act; they kept on kissing or kissed repeatedly ; some think that one after the other fell on his neck and kissed him by turns. They held Paul in high esteem, and had great affection for him. 38 sorrowing most of all for the word—The greatest cause of their grief was the thought that they would probably see Paul no more. He had said to them that they should see his “ face no more” (verse 25), and this was the chief source of their sorrowing. Some think that Paul and the elders were wrong in this; they think that Paul revisited Ephesus after his first imprisonment in Rome; however, this is not clear. There is no statement that we can correctly interpret that he ever visited Ephesus again. His address had made a solemn impression on them, and his deep affection for them bound him to them, and their affection for Paul bound them to him.

J.W. McGarvey Commentary On Acts 20Acts 20:1. (1) “After the tumult had ceased, Paul called to him the disciples, and bade them farewell, and departed to go into Macedonia.” Thus ended the long-continued labors of the apostle in Ephesus. The “ great and effectual door,” which he saw open before him but a few weeks previous, had now been suddenly closed; and the “ many adversaries,” for the noble purpose of resisting whom he had resolved to remain in Ephesus till Pentecost, had prevailed against him. He had accomplished much in the city and province, but there seemed now a terrible reaction among the people in favor of their time-honored idolatry, threatening to crush out the results of his long and arduous labors. When the disciples, whom he had taught and warned with tears, both publicly and from house to house, for the space of three years, were gathered around him for the last time, and he was about to leave them in a great furnace of affliction, no tongue can tell the bitterness of the final farewell. All was dark behind him, and all forbidding before him; for he turns his face toward the shore across the Ægean, where he had been welcomed before with stripes and imprisonment.

No attempt is made, either by Luke or himself, to describe his feelings, until he reached Troas, where he was to embark for Macedonia, and where he expected to meet Titus returning from Corinth. At this point, a remark of his own gives us a clear insight to the pent-up sorrows of his heart. He writes to the Corinthians: “ When I came to Troas for the gospel of Christ, and a door was opened to me by the Lord, I had no rest in my spirit, because I found not my brother Titus; but took leave of them, and came away into Macedonia.” We have followed this suffering apostle through many disheartening scenes, and will yet follow him through many more; but only on this occasion do we find his heart so sink within him that he can not preach the gospel, though the door is opened to him by the Lord. He had hoped that the weight of sorrow which was pressing him down above his strength to bear, would be relieved by the sympathy of the beloved Titus, and the good news that he might bring from Corinth; but the pang of disappointment added the last ounce to the weight which crushed his spirit, and he rushed on, blinded with tears, in the course by which Titus was coming. A heart so strong to endure, when once crushed, can not readily resume its wonted buoyancy. Even after the sea was between him and Ephesus, and he was once more among the disciples of Macedonia, he is still constrained to confess, “ When we had come into Macedonia, our flesh had no rest, but we were afflicted on every side; without were fightings; within were fears.” Finally, however, the long-expected Titus arrived with good news from Corinth, and thus the Lord, who never forgets his servants in affliction, brought comfort to the overburdened heart of Paul, and enabled him to change the tone of the second letter to the Corinthians, and express himself in these words: “ Nevertheless, God, who is the comforter of those who are lowly, comforted us by the coming of Titus, and not by his coming only, but by the consolation with which he was comforted in you, telling us your earnest desire, your mourning, your fervent mind toward me, so that I rejoiced the more.” But the news brought by Titus was not all of a cheering kind. He told of the good effects of the former epistle; that the majority of the Church had repented of their evil practices; that they had excluded the incestuous man; and that they were forward in their preparation for a large contribution to the poor saints in Judea. But he also brought word that Paul had some bitter personal enemies in the Church, who were endeavoring to injure his reputation, and subvert his apostolic authority. For the purpose of counteracting the influence of these ministers of Satan, encouraging the faithful brethren in their renewed zeal, and presenting to them many solemn and touching reflections suggested by his own afflictions, he addressed them the epistle known as the Second to the Corinthians, and dispatched it by the hand of Titus and two other brethren, whose names are not mentioned. That we are right in assuming this as the date of this epistle, is easily established. For First, He refers, in the epistle, to having recently come from Asia into Macedonia, which he had now done according to the history. Second, He wrote from Macedonia, when about to start from that province to Corinth. But he was never in Macedonia previous to this, except when there was as yet no Church in Corinth, and he was never here afterward on his way from Asia to Corinth. Acts 20:2-3. The career of the apostle for the next few months is not given in detail, but the whole is condensed into this brief statement: (2) “And when he had gone through those parts, and had given them much exhortation, he went into Greece; (3) and having spent three months there, he resolved to return through Macedonia, because a plot was laid against him by the Jews as he was about to set sail for Syria.” Several events transpired in the interval thus hurriedly passed over, a knowledge of which is accessible through epistles written at the time, and which we shall briefly consider. When Paul and Barnabas were in Jerusalem on the mission from the Church in Antioch, as recorded in the fifteenth chapter of Acts, it was formally agreed, among the apostles then present, that Peter, James, and John should labor chiefly among the Jews, and Paul and Barnabas among the Gentiles. It was stipulated, however, that the latter should assist in providing for the poor in Judea. “ This,” says Paul, “ I was also forward to do.” In accordance with this agreement, we find that he was now urging a general collection in the Churches of Macedonia and Achaia for this purpose. The Churches in Achaia, indeed, were ready for the contribution a whole year before this, and Paul had written to them in the First Epistle to the Corinthians, “ Upon the first day of the week, let each of you lay by him in store, as God has prospered him, that there be no collections when I come.” For prudential considerations, such as prompted him so often to labor without remuneration from the Churches, he was not willing to be himself the bearer of this gift, although the Churches in Macedonia had entreated him to do so. He at first, indeed, had not fully intended to go to Jerusalem in connection with it, but had said to the Churches, “ Whomsoever you will approve by letters, them will I send to take your gift to Jerusalem; and if it be proper that I should go also, they shall go with me.” The importance of the mission, however, grew more momentous as time advanced, so that he resolved to go himself, and the enterprise became a subject of most absorbing interest. The circumstance which led to this result was the increasing alienation between the Jews and the Gentiles within the Church. The decree of the apostles and inspired brethren in Jerusalem, though it had given comfort to the Church in Antioch, where the controversy first became rife, and had done good everywhere that it was carried, had not succeeded in entirely quelling the pride and arrogance of the judaizing teachers. They had persisted in their schismatical efforts, until there was not a wide-spread disaffection between the parties, threatening to rend the whole Church into two hostile bodies. By this influence the Churches in Galatia had become almost entirely alienated from Paul, for whom they once would have been willing to pluck out their own eyes, and were rapidly led back under bondage to the law of Moses. The Church in Rome, at the opposite extremity of the territory which had been evangelized, was also disturbed by factions, the Jews insisting that justification was by works of law, and that the distinctions of meats and holy days should be perpetuated. Such danger to the cause could but be to Paul a source of inexpressible anxiety; and while it was imminent he concentrated all his energies to its aversions. Already engaged in a general collection among Churches composed chiefly of Gentiles, for the benefit of Jewish saints in Judea, and knowing the tendency of a kind action to win back alienated affections, he pushes the work forward with renewed industry, for the accomplishment of this good end. He presents this motive to the Corinthians, in the following words: “ For the ministration of this service not only supplies the wants of the saints, but also superabounds to God, by means of many thanksgivings (they glorifying God, through the proof supplied by this ministration of your subjection to the gospel of Jesus Christ which you have confessed, and of the liberality of your fellowship for them and for all,) and by their prayers in your behalf, having a great affection for you on account of the exceeding favor of God which is in you.” He here expresses as great confidence in the good result of the enterprise, as if it were already accomplished, and the Jews were already overflowing with affection to the Gentiles, and offering many thanksgivings and prayers to God in their behalf. Thus he felt while stimulating the liberality of the brethren; but when the collections were all made in the Churches, and he was about to start from Corinth to Jerusalem with it, his anxiety was most intense, and he began to fear the alienation of the Jews was so great that they would not accept the gift, and thus the breach he was trying to close would be opened wider. We know this by the almost painful earnestness with which he calls upon the brethren at Rome to pray with him for the success of his efforts. He says: “ Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that you strive together with me in prayer to God for me, that I may be delivered from the disobedient in Judea, and that my service which I have for Jerusalem may be accepted by the saints.“ If he called thus earnestly for the prayers of the distant Church at Rome, how much more must he have enlisted those of the Churches in Achaia and Macedonia, who were immediately concerned in the enterprise itself! We have here the spectacle of a man who was regarded with suspicion, if not with positive dislike, by a large portion of his brethren, securing from others who were involved with him in the same reproach, a self-denying contribution for the temporal wants of the disaffected party; and, then, fearing lest their disaffection was so great as to lead them to reject the gift— a fear which would cause most men to withhold it entirely— he calls upon all the donors to unite in persistent prayer that it might not be rejected.

The object of it all, too, was to gain no selfish ends, but to win back the alienated affections of brethren, and to preserve the unity of the body of Christ. No nobler instance of disinterested benevolence can be found in the history of men. The prosecution of the enterprise as we will hereafter see, was in keeping with the magnanimity of its inception. But before we consider it further, we must briefly notice some kindred facts. For the same grand purpose which prompted the great collection, Paul wrote, during his three months’ stay in Corinth, the two epistles to the Galatians and the Romans. This we have already assumed in our references to them as cotemporaneous with the collection. The most conclusive evidence for assigning to them this date may be briefly stated as follows: In the epistle to the Romans, Paul expressly states that he was about to start for Jerusalem with the contribution which had been collected. But this could have been said only toward the close of his present stay in Corinth. Moreover, Gaius, who lived in Corinth, was his host at the time of writing to the Romans; and Phoebe, of the Corinthian seaport Cenchrea, was the bearer of the epistle. As for Galatians, it contains a reference to Paul’s first visit to them, implying that he had been there a second time.

His words are: “ You know that it was on account of sickness that I preached the gospel to you at the first.” It was written, then, after his second visit. But this leaves the date very indefinite, and there are no other notes of time within the epistle itself to fix it more definitely. There is, however, a close correspondence in subject-matter between it and the epistle to the Romans, indicating that they were written under the same condition of affairs, and about the same time. This, in the absence of conflicting evidence, is considered conclusive. It is not certain which of the two was written first, but, as in Romans, Paul speaks of his departure for Jerusalem as about to take place, it is more probable that Galatians was written previous to this. In both, the apostle contends by authority and by argument against the destructive teaching of the judaizing party, striving, by this means, to put them to silence at the same time that he was aiming, by a noble act of self-denial, to win back their good-will, both to himself and to the Gentiles, whose cause he had espoused. Having dispatched these two epistles, and collected about him the messengers of the various Churches, the apostle was about to start for Syria by water, when, as the text last quoted affirms, he learned that a plot was laid against him by the Jews, which determined him to change his course. This plot was probably an arrangement to waylay him on the road to Cenchrea, and perhaps both rob and murder him. Having timely notice of the danger, “ he determined to return through Macedonia,” and started by another road. Acts 20:4-5. (4) “And there accompanied him, as far as Asia, Sopater of Berea; Aristarchus and Secundus of Thessalonica; Gaius of Derbe, and Timothy; and Tychicus and Trophimus of Asia. (5) These, going before, waited for us at Troas.” This sentence brings us again into company with two familiar companions of Paul, from whom we have been parted for some time. The name of Timothy has not occurred in the history before, since he was dispatched with Erastus from Ephesus into Macedonia. He had, however, joined company again with Paul while the latter was in Macedonia, as we learn from the fact that his name appears in the salutation of the Second Epistle to the Corinthians. Luke, the other party here introduced, has not been an eye-witness of the scenes he was describing since the scouring of Paul and Silas in Philippi. His significant we and us were discontinued then, and are not resumed until he says, in this verse, “ These, going before, waited for us in Troas.” The probability is, that he had resided in that city during the whole of this period, and now, as Paul was passing through on his way to Jerusalem, he once more joined the company. During his absence the narrative has been very hurried and elliptical. We shall now, for a time, find it circumstantial in the extreme. Acts 20:6. The delay of Paul at Philippi may be well accounted for by the strong affection which he bore toward the congregation there, and his present expectation that he would see their faces in the flesh no more. (6) “And we, after the days of unleavened bread, sailed away from Philippi, and came to them in Troas in five days, where we remained seven days.” The “ days of unleavened bread” here mentioned remind us that it had been nearly one year since the close of Paul’s labors in Ephesus; for he was awaiting the approach of Pentecost when the mob was aroused by Demetrius. He probably left there between the Passover and Pentecost, and as the Passover had now returned again, the time he had spent in his tour through Macedonia and Achaia and back to Philippi must have occupied ten or eleven months. The voyage from Philippi to Troas occupied, as here stated, five days, though, on a former occasion, they had sailed from Troas and reached Philippi in two days. The delay on this trip is suggestive of adverse winds. The brethren who had preceded Paul and Luke to Troas had already spent there the five days occupied by the latter on the journey, and a portion of the seven days of unleavened bread which they spent in Philippi. The seven additional days now spent there by the whole company, making an aggregate of more than two weeks, gave sufficient time to accomplish much in a community where a door was already opened by the Lord. Acts 20:7. The last period of seven days included and was terminated by the Lord’s day. (7) “And on the first day of the week, when the disciples came together to break the loaf, Paul discoursed to them, about to depart on the next day, and continued his discourse till midnight.” This passage indicates both the day of the week in which the disciples broke the loaf, and the prime object of their meeting on that day. It shows that the loaf was broken on the first day of the week; and we have no apostolic precedent for breaking it on any other day. The disciples came together on that day, even though Paul and Luke and Timothy, and all he brethren who had come from Greece, were present, not primarily to hear one or more of them discourse, but “ to break the loaf.” Such is the distinct statement of the historian. That such was an established custom in the Churches is implied in a rebuke administered by Paul to the Church at Corinth, in which he says: “ When you come together in one place, it is not to eat the Lord’s supper.” Now, for this they would not have deserved censure, had it not been that to eat the Lord’s supper was the proper object of their assemblage. These facts are sufficient to establish the conclusion that the main object of the Lord’s-day meeting was to break the loaf. This conclusion will be of service to us in seeking to determine the frequency with which the loaf was broken. If the prime object of the Lord’s-day meeting was to celebrate the Lord’s supper, then all the evidence we have of the custom of meeting every Lord’s day is equally conclusive in reference to the weekly observance of the Lord’s supper. But the former custom is universally admitted by Christians of the present day, and therefore there should be no dispute in reference to the latter. It must, in candor, be admitted, that there is no express statement in the New Testament that the disciples broke the loaf every Lord’s day; neither is it stated that they met every Lord’s day. Yet the question, how often shall the congregation meet together to break the loaf, is one which can not be avoided, but must be settled practically in some way. The different religious parties have hitherto agreed upon a common principle of action, which is, that each may settle the question according to its own judgment of what is most profitable and expedient. This principle, if applied by congregations instead of parties, is a safe one in reference to matters upon which we have no means of knowing the divine will, or the apostolic custom. But when we can determine, with even a good degree of probability, an apostolic custom, our own judgment should yield to it. So all parties have reasoned in reference to the Lord’s day. The intimations contained in the New Testament, together with the universal custom known to have existed in the Churches during the age succeeding that of the apostles, has been decided by them all as sufficient to establish the divine authority of the religious observance of the Lord’s day; and yet they have not consented to the weekly observance of the Lord’s supper, the proof of which is precisely the same. As a practical issue between the advocates of weekly communion and their opponents, the questions really has reference to the comparative weight of evidence in favor of this practice, and of monthly, quarterly, or yearly communion. When it is thus presented, no one can long hesitate as to the conclusion; for in favor of either of the intervals last mentioned there is not the least evidence, either in the New Testament, or in the uninspired history of the Churches. On the other hand, it is the universal testimony of antiquity that the Churches of the second century broke the loaf every Lord’s day, and considered it a custom of apostolic appointment. Now it can not be doubted that the apostolic Churches had some regular interval at which to celebrate this institution, and seeing that all the evidence there is in the case is in favor of a weekly celebration, there is no room for a reasonable doubt that this was the interval which they adopted. It is very generally admitted, even among parties who do not observe the practice themselves, that the apostolic Churches broke the loaf weekly; but it is still made a question whether, in the absence of an express commandment, this example is binding upon us. This question is likely to be determined differently by two different classes of men. Those who are disposed to follow chiefly the guide of their own judgment, or of their denominational customs, will feel little influenced by such a precedent. But to those who are determined that the very slightest indication of the divine will shall govern them, the question must present itself in this way: “ We are commanded to do this in memory of Jesus. We are not told, in definite terms, how often it shall be done; but we find that the apostles established the custom of meeting every Lord’s day for this purpose. This is an inspired precedent, and with it we must comply. We can come to no other conclusion without assuming an ability to judge of this matter with more wisdom than did the apostle.” We return to the meeting in Troas. The extreme length of Paul’s discourse on this occasion is in striking contrast with the brevity of his other speeches, as reported by Luke. It is to be accounted for by the anxiety of the apostle, in bidding them a final farewell, to leave the brethren as well guarded as possible against the temptations which awaited them. Acts 20:8-10. The long and solemn discourse was interrupted at midnight, by an incident which caused great alarm, and some confusion, in the audience. (8) “Now there were many lamps in the upper chamber where we were assembled; (9) and there sat in the window a certain young man named Eutychus, who was borne down by deep sleep: and as Paul was discoursing a very long time, borne down with sleep, he fell from the third story down, and was taken up dead. (10) But Paul went down, and fell upon him, and embraced him, and said, Be not troubled, for his life is in him.” It is assumed by some writers, that the young man was not really dead, and Paul’s remark, “ his life is in him,” is adduced in proof of the assumption. If this remark had been made when Paul first saw him, it might, with propriety, be so understood, but as it was made after he had fallen upon him, and embraced him, action evidently designed to restore him, it should be understood as only a modest way of declaring that he had restored him to life. Acts 20:11. The alarm produced by the death of Eutychus, the astonishing display of divine power in his restoration to life, and the stillness of the midnight hour in which it all transpired, could but add greatly to the solemnity which already pervaded the audience. Their feelings were too deeply wrought upon to think of sleep, and the meeting was still protracted. They returned to the upper chamber, where the lights were still burning, and the elements of the Lord’s supper remained as yet undistributed. Paul, notwithstanding the length and earnestness of his discourse, was still unexhausted. (11) “And having gone up, and broken the loaf, and eaten it, he conversed yet a long time, even till daybreak, and so he departed.” Thus the whole night was spent in religious discourse and conversation, interrupted, at midnight, by a death and a resurrection, and this followed by the celebration of the Lord’s death, which brings the hope of a better resurrection. The whole scene concluded at daybreak, in one of those touching farewells, in which the pain of parting and the hope of meeting to part no more, struggle so tearfully for the mastery of the soul. It was a night long to be remembered by those who were there, and will yet be a theme of much conversation in eternity. It is a question of some curiosity whether it was at daybreak on Sunday morning or Monday morning, that this assembly was dismissed. They were assembled in the early part of the night, yet the time of their assembling was included in the “ first day of the week.” If the brethren in Troas were accustomed to begin and close the day at midnight, according to the Greek custom, it must have been Sunday night when they met. But if they reckoned according to the Jewish method, which began and closed the day with sunset, then they must have met on what we call Saturday night; for in this case the whole of that night would belong to the first day of the week, and Sunday night to the second day. It is supposed, by many commentators, that the Greek method prevailed, and that they met Sunday night; but, with Mr. Howson, I am constrained to the other opinion; a conclusive proof of which I find in the fact, that if the meeting was on Sunday night, then the loaf was broken on Monday morning; for it was broken after midnight. There can be no doubt of this fact, unless we understand the breaking of the loaf, mentioned in the eleventh verse, as referring to a common meal.

But this is inadmissible; for, having stated, (verse 7,) that they came together to break the loaf and now stating, for the first time, that Paul did break the loaf, we must conclude that by the same expression, Luke means the same thing. To this objection that Paul alone is said to have broken and eaten the bread, I answer, that this would be a very natural expression to indicate that Paul officiated at the table; but, on the other hand, if it is a common meal, it would be strange that he alone should eat, especially to the exclusion of his traveling companions, who were going to start as early in the morning as he did. I conclude, therefore, that the brethren met on the night after the Jewish Sabbath, which was still observed as a day of rest by all of them who were Jews or Jewish proselytes, and considering this the beginning of the first day of the week, spent it in the manner above described. On Sunday morning Paul and his companions resumed their journey, being constrained, no doubt, by the movements of the ship, which had already been in the harbor of Troas seven days. His example does not justify traveling on the Lord’s day, except under similar constraint, and upon a mission as purely religious as that which was taking him to Jerusalem. Acts 20:12. Recurring again to the incident concerning Eutychus, in order to state more particularly the gratification which the brethren felt at his recovery, Luke here remarks: (12) “And they brought the young man alive, and were not a little comforted.” The close connection of this remark with the departure of Paul and his company, and its disconnection from the statement concerning the resumption of the meeting, indicate that it refers to their bringing him away from the meeting. Acts 20:13. Paul and his whole company departed at an early hour in the morning, and the meeting breaking up at daybreak for this purpose. But their routes for the day were different. (13) “We went forward to the ship, and sailed for Assos, intending there to take in Paul; for so he had appointed, intending himself to go on foot.” The coasting voyage of the ship around Cape Lectum to Assos was about forty miles, while the distance across was only twenty. This would enable Paul to reach that point on foot about as soon as the ship could sail there with favorable winds. His motive in choosing to walk this distance, and to go alone, has been a subject of various conjectures. But the deep gloom which shrouded his feelings, caused by prophetic warnings of great dangers ahead; by the critical state of the Churches everywhere; and by the final farewell which he was giving to Churches which he had planted and nourished, naturally prompted him to seek solitude for a time.

On shipboard solitude was impossible, and while in port there was always a group of disciples or a whole congregation claiming his attention. His only opportunity, therefore, during the whole voyage, for solitary reflection, such as the soul longs for amid trials like his, was to seize this occasion for a lonely journey on foot. Amid the more stirring scenes of the apostle’s life, while announcing, with oracular authority the will of God, and confirming his words by miraculous demonstrations, we are apt to lose our human sympathy for the man, in our admiration for the apostle. But when we contemplate him under circumstances like the present, worn down by the sleepless labors of the whole night; burdened in spirit too heavily for even the society of sympathizing friends; and yet, with all his weariness, choosing a long day’s journey on foot, that he might indulge to satiety the gloom which oppressed him, we are so much reminded of our own seasons of affliction, as to feel, with great distinctness, the human tie which binds our hearts to his. No ardent laborer in the vineyard of the Lord but feels his soul at times ready to sink beneath its load of anxiety and disappointment, and finds no comfort except in allowing the very excess of sorrow to waste itself away amid silence and solitude. In such hours it will do us good to walk with Paul through this lonely journey, and remember how much suffering has been endured by greater and better men than we. Acts 20:14-16. The ship and the footman arrived together. (14) “And when he met us at Assos, we took him on board and went to Mitylene. (15) Sailing thence, the next day we arrived opposite Chios. In another day we came to Samos, and remaining all night at Trogyllium, on the following day we went to Miletus; (16) for Paul had determined to sail by Ephesus, so that he might not spend time in Asia; for he was hastening, if it were possible for him, to be in Jerusalem on the day of Pentecost.” If the ship had been under Paul’s control, he could have spent at Ephesus the time which was spent at Miletus, without delaying his arrival in Jerusalem. The fact, therefore, that he avoided Ephesus, to keep from losing time, shows that the vessel was not under his control, but that a visit to Ephesus would have required him to leave the ship he was on, and take passage on some other bound for that port. This might have caused delay, and the uncertainty of meeting at Ephesus a vessel bound for Syria might have protracted the delay too long to reach Jerusalem in the time desired. The mention of the matter by Luke shows that Paul felt some inclination to revisit Ephesus, that he might witness the present results of his protracted labors there.

The day of Pentecost, however, furnished the only occasion which he could expect before fall, on which the Jews would be generally congregated in Jerusalem, and he desired to be there to distribute the contribution for the poor without visiting the rural districts individually for that purpose. We will yet see that he made the journey in time for the feast. Acts 20:17. His desire to see the brethren in Ephesus was gratified, in part, by a short delay of the vessel in the harbor of Miletus. (17) “But from Miletus he sent to Ephesus, and called for the elders of the Church.” The distance was about thirty miles. gone up himself but for some uncertainty about the movements of the vessel, which was probably waiting for some expected ship to come into port before proceeding. If he had missed the vessel, it would have defeated his purpose of attending the feast; whereas, if the elders should get down too late, they would suffer only the inconvenience of the walk. Acts 20:18-21. The interview with these elders may be regarded as a type of all the meetings and partings which took place on this journey, and was, probably, described with minuteness on this account. (18) “And when they had come to him, he said to them, You well know from the day in which I first came into Asia, after what manner I was with you all the time, (19) serving the Lord with all humility and many tears and trials which befell me by the plots of the Jews; (20) that I have kept back nothing that was profitable, but have declared it to you, and taught you both publicly and from house to house, (21) testifying to both Jews and Greeks repentance toward God, and faith in our Lord Jesus Christ.” The order in which the terms repentance and faith occur in this last sentence, and in some other passages, has been urged as proof that repentance occurs before faith in the order of mental operations. But this is a most fallacious source of reasoning. From it we might argue that sanctification precedes faith, because Paul addresses the Thessalonians as having been chosen to salvation “ through sanctification of spirit and the belief of the truth;” or that the confession precedes faith, because Paul says: “ If thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart that God has raised him from the dead, thou shalt be saved.” The order of the words describing two actions proves nothing in reference to the order of their occurrence, except when it is mad evident that it was the writer’s intention to indicate the order of occurrence. No such intention is manifest here. The purpose of the sentence in question is to state the two leading topics on which he had testified among the Ephesians, and the order in which they are mentioned was suggested by the nature of the case. All the Jews in Ephesus and all the Gentiles who attended the synagogue worship already believed in God, before Paul preached to them concerning Jesus. It was also necessary that all the heathen should learn to believe in God, before hearing the gospel of the Son of God. Moreover, they might be induced to repent toward God, as they had all been taught that they must do, before they believed that Jesus was the Son of God. Repentance toward God, bringing men to an honest and candid state of mind, was a most excellent preparation for faith in Jesus Christ. This was the design of John’s ministry.

He prepared them for the reception of Jesus Christ, by calling them to repentance before God. Paul also attempted to make known the true God to the Athenians, and told them that God had “ commanded all men everywhere to repent,” before he introduced to them the name of Jesus.

This, however, is far from being proof of repentance before faith in the ordinary sense of the expression, which requires not repentance toward God before faith in Christ, but repentance toward God before faith in God.That a man can repent toward a God in whose existence he does not believe, is not assumed by any party; but all grant that some degree or species of faith must precede repentance, while the prevailing Protestant parties that saving faith, as it is styled, must follow repentance. The mistake which they commit arises from a misconception of the nature of both faith and repentance. Regarding repentance as simply sorrow for sin, and faith as a yielding up of the will to Christ, they very readily reach the conclusion that the former must precede the latter. But in this conception the sorrow for sin which produces repentance is mistaken for repentance itself; while the yielding up of the will to Christ, which is really repentance, is mistaken for faith. Repentance, therefore, really covers all the ground usually assigned to both repentance and saving faith, leaving no room for faith to arise after it. A correct definition of faith is equally inconsistent with this conception. It is “ confidence as to things hoped for, conviction as to things not seen.” It can exist, in this its fullest sense, only when its object is both unseen and a subject of hope. When the object is not a subject of hope, as in the faith that the worlds were framed by the word of God, the faith is merely a conviction as to something not seen. But Jesus the Christ, the prime object of the Christian’s faith, is both unseen, and the being upon whom all our hopes depend. Faith in him, therefore, is both “ confidence as to things hoped for, and conviction as to things not seen.” But it is impossible for me to repent of the sins which I have committed against Christ before I am convinced in reference to his Messiahship, and have confidence in reference to the things which he has promised. It is, therefore, impossible for repentance to precede faith, in reference to him.

On the contrary, faith, or conviction that he is the Christ, and confidence in reference to what he has promised, is the chief means of leading men to repentance; although it is still true, that deists, such as modern Jews, and some others who believe in God but reject Christ, might be induced to repent toward God before they believe in Christ.We may further remark, that, in the scriptural distribution of our conception of the divine nature, God is the proper object of repentance, and Jesus Christ of faith. To believe that Jesus is the Christ is the faith; but repentance is not thus limited; it has reference to God, independent of the distinction between Father and Son. It is this thought which suggested the connection of the term repentance with the name of God, and faith with that of Christ. Acts 20:22-27. The apostle next reveals to these brethren the cause of that deep sorrow which we have seen brooding over his spirit even before his departure from Corinth. (22) “And now, behold, I go bound in spirit to Jerusalem, not knowing the things which shall befall me there, (23) except that the Holy Spirit testifies in every city, saying, that bonds and afflictions await me. (24) But none of these things move me, neither do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the favor of God. (25) And now, behold, I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more. (26) Wherefore, I call you to witness this day, that I am pure from the blood of all; (27) for I have kept back nothing from declaring to you the whole counsel of God.” Acts 20:28-35. Having thus eloquently expressed himself in reference to his past fidelity and his present devotion, he gives them a prophetic warning in reference to trials which yet awaited them, and places his own example minutely before them for imitation. (28) “Take heed, therefore, to yourselves, and to all the flock in which the Holy Spirit has placed you as overseers, to be shepherds to the Church of the Lord, which he has purchased through his own blood. (29) For I know this, that after my departure, fierce wolves will enter in among you, sparing the flock. (30) Also from among yourselves men will arise, speaking perverse things, to draw away disciples after them. (31) Therefore, watch; remembering that by night and by day, for three years, I ceased not to warn each one with tears. (32) And now, brethren, I commend you to God and to the word of his favor, which is able to build you up, and to give you an inheritance among all the sanctified. (33) I have coveted no man’s gold, or silver, or apparel. (34) You yourselves know that these hands have ministered to my necessities, and to those who were with me. (35) In all things I have shown you, that so laboring, you should support the weak, and should remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive.” It was a fearful responsibility which rested on the shoulders of these men, to watch as shepherds for the flock, and realize that only by fidelity like that of Paul, could they be free from the blood of them all. In leaving them to this work, he directs their thoughts to the only power sufficient to strengthen them to perform it, by commending them to God and to his Word, assuring them that the Word was able to build them up, and give them inheritance among the sanctified. This is another among many proofs which we have seen of the confidence of the apostles in the sufficiency and power of the word of God. The closing admonition has reference to relief of the needy, and to the discharge of their duty, even if it were necessary for them to struggle hard to make their own bread and meat, remembering that it is more blessed to give than to receive. In this, also, he could appeal to his own example, saying, “ You yourselves know that these hands,” holding them out to them, “ have ministered to my necessities, and to those who were with me.” Thus he warns and admonishes these elders, in a speech of inimitable pathos, which is recorded by Luke that it might bear the same lesson to elders of Churches everywhere, teaching that no less than apostolic zeal and self-sacrifice are expected of them. Acts 20:36-38. When these solemn and touching words were concluded, the apostle was ready to re-embark upon the vessel about to weigh anchor in the harbor, and the final farewell must be spoken. (36) “And when he had thus spoken, he kneeled down, and prayed with them all; (37) and they all wept much, and fell upon Paul’s neck, and kissed him, (38) sorrowing most of all for the word which he had spoken, that they should see his face no more.” It would be difficult to imagine a more touching scene. The tears of women and of children are sometimes shallow; but when full-grown men, men of gray hairs, who have been hardened to endurance by the bitter struggles of life, are seen to weep like children, and to fall upon one another’s necks, we have the deepest expression of grief ever witnessed on earth. Such, however, is not the sorrow of this world. When the strong man of the world is overwhelmed with grief, he seeks for solitude, and his heart grows harder while it is breaking. But the sorrow of the man of faith is softening and purifying.

It binds the afflicted in closer sympathy with one another and with God, while it is sanctified by prayer. It is painful, but it is not altogether unwelcome. It is a sorrow which we are willing to feel again, and which we love to remember. The history of the Church is full of scenes like this. When the paths of many pilgrims meet, and they mingle together, for a few days, their prayers, their songs of praise, their counsels, and their tears, the hour of parting is like a repetition of this scene on the sea-shore at Miletus. Tears, and heavings of the breast, which tell of grief and love and hope all struggling together in the soul; the parting hand and fond embrace; the blessing of God invoked, but not expressed; the sad turning away to duties which the soul feels for the moment too weak to perform— these are all familiar to the servants of God, and are remembered as tokens of those hours when, most of all, the joys of heaven seem to triumph over the sorrows of earth. If Paul had been parting from these brethren under happy anticipations for them both, the sorrow of neither party could have been so great. But, added to the pain of a final parting was the gloom of their own uncertain future, and the terrible and undefined afflictions which certainly awaited him. There is not, in the history of our race, apart from the sufferings of the Son of God, a nobler instance of self-sacrifice than is presented by Paul on this journey. He had already, twelve months before this, recounted a catalogue of sufferings more abundant than had fallen to the lot of any other man. He had been often in prison, and often on the verge of death. From the Jews he had five times received forty stripes save one, and had three times been beaten with rods.

Once he was stoned, and left on the ground, supposed to be dead. He had suffered shipwreck three times, and spent a day and a night struggling in the waters of the great deep.

In his many journeys, he had been exposed to perils by water, by robbers, by his own countrymen, by the heathen; in the city, in the wilderness, in the sea, and among false brethren. He had suffered from weariness, and painfulness and wakefulness. He had endured hunger and thirst, and had known what it was to be cold for want of sufficient clothing. Besides all these things, which were without, he had been and was still bearing a burden not less painful in the care of all the Churches. And besides even all this, was that thorn in the flesh, the messenger of Satan to buffet him, which was so irritating and humiliating that he had three times prayed the Lord to take it from him. These sufferings we would think enough for the portion of one man; and we would suppose that his scarred and enfeebled frame would be permitted to pass the remainder of its days in quiet.

Yet here we find him on his way to Jerusalem, engaged in a mission of mercy, but warned by the voice of prophesy that bonds and afflictions still awaited him. Most men would have said: I have suffered enough.

The success of my present enterprise is doubtful, at best, and it is certain to bring me once more into prison, and into untold afflictions. I will, therefore, remain where I am, amid brethren who love me, and strive to end my days in peace. Such may have been the feelings of the Ephesian elders, as they clung tearfully around him; but how grandly the hero lifts himself above all such human weakness, while he exclaims: “ None of these things move me, neither do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the favor of God.” When parting forever from such a man, they might well weep, and stand mute upon the shore till the white sails of his vessel grew dim in the distance, ere they turned in loneliness to the toils and dangers which they were now to encounter without the presence or counsel of their great teacher. We are not permitted to return with them to Ephesus, and listen to their sorrowful conversation by the way; but must follow that receding vessel, and witness the bonds and afflictions which await its most noted passenger.

“ACTS OF THE "

Chapter Twenty IN THIS CHAPTER

1. To review Paul’s travels in Macedonia and Greece, during the 3rd journey

2. To note Paul’s preaching until midnight and then talking until daybreak, after Eutychus falls out of the third floor window

3. To review Paul’s travels from Troas to Miletus

4. To examine Paul’s meeting with the Ephesian elders while in Miletus

SUMMARY After the uproar in Ephesus had ceased, Paul gathered the disciples and exhorted them; he then departed for Macedonia. [During this period, 2 Corinthians may have been written.] Paul provided much exhortation throughout the region. He then arrived in Greece and remained some three months. [Romans may have been written at this time.] As Paul planned to sail to Syria, the Jews plotted against him. He decided to return through Macedonia. The seven brethren traveling with Paul travelled on to Troas, while Paul went to Philippi. Luke joined Paul, and they met the seven brethren in Troas. (Acts 20:1-6)

The traveling group remained in Troas for seven days. Paul preached on Sunday until midnight, for they had gathered to “break bread.” Paul planned to depart on the next day. A young man, Eutychus, was sitting in the window. He was overcome with sleep, and fell from the third floor window. He was taken up dead. Paul went down and “fell on him.” Eutychus was made alive. Paul broke bread with them, and continued talking with them until daybreak. They were greatly comforted that Eutychus was alive. (Acts 20:7-12)

Paul traveled from Troas to Assos by foot, while his companions sailed there. Paul joined them aboard ship in Assos. Over some four days, they sailed to/near: Mitylene, Chios, Samos, and Miletus. Paul decided to sail past Ephesus, as he desired to be in Jerusalem on the day of Pentecost. (Acts 20:13-16)

While at Miletus, Paul called for the elders of the church at Ephesus. Paul reviewed his labors (history) with them: he had served the Lord with humility, tears and trials; he taught publicly and house-to-house; he taught Jews and Greeks; and, he taught repentance toward God and faith toward Christ. Paul spoke of his future. He was to go “bound in the Spirit” to Jerusalem. “Chains and tribulations” awaited him there. In light of these things, Paul focused on his work to continue proclaiming the Gospel. He wanted to finish his race “with joy.” He told the elders that they would not see his face anymore. Paul declared that he was “innocent of the blood of all men,” as he had not failed to declare to them the “whole counsel of God.” Paul exhorted and warned them as elders; they were to follow his example. Paul admonished them to “take heed” unto themselves and to all the flock, over which they were overseers. They were to feed the church. Paul warned them that “wolves” would enter in, “not sparing the flock.” Some, even among them, would arise to draw away the flock - “wherefore, watch ye.” Paul reminded them that he had warned them day and night for three years. Paul then commended them to God and to His Word, which is “able to build you up.” Paul reminded them of his example of providing for himself and those that were with him; laboring in this way, enabled them to provide for the weak. Paul then prayed with them and bade them farewell. They were weeping and sorrowful that they would not see him again. They then escorted him back to the ship for his departure. (Acts 20:17-38)

OUTLINE I. TRAVELS IN AND GREECE (Acts 20:1-6) A. PAUL BADE TO THE (Acts 20:1)1. Paul called the disciples to himself and said, “Goodbye” 2. Paul departed to Macedonia

B. PAUL THEM IN AND GREECE, THEN TO TROAS (Acts 20:2-6)1. Paul traveled throughout Macedonia and encouraged them 2. He then spent three months in Greece 3. Paul planned to sail to Syria; the Jews plotted against him a. He decided to return through Macedonia b. Seven brethren accompanied Paul (messengers, see 1 Cor. 16:3) c. The seven traveled on to Troas, while Paul went to Philippi d. Through the use of “us” and “we,” it is noted that Luke joined Paul in Philippi e. Paul and Luke joined the others at Troas, five days later

II. PAUL IN TROAS (Acts 20:7-12) A. PAUL ON SUNDAY UNTIL (Acts 20:7-8)1. The travelers remained in Troas for seven days 2. When the disciples assembled “to break bread,” Paul preached 3. He preached until midnight 4. Paul planned to depart on the next day

B. FELL OUT OF THE WINDOW (Acts 20:9-12)1. The young man, Eutychus, was sitting in the window 2. He was overcome by sleep and fell from the third floor window 3. Eutychus was taken up dead 4. Paul went down and “fell on him” 5. Eutychus was made alive 6. Paul broke bread and continued talking with them until daybreak; they were comforted - Eutychus was alive

III. FROM TROAS TO MILETUS (Acts 20:13-16) A. PAUL MET THE OTHERS IN ASSOS AND BOARDED THE SHIP (Acts 20:13-14)1. Paul traveled from Troas to Assos by foot; his companions sailed by ship 2. Paul joined them aboard ship at Assos 3. Over some four days, they traveled to/near: a. Mitylene b. Chios c. Samos d. Miletus 4. Paul decided to sail past Ephesus, as he desired to be in Jerusalem on the day of Pentecost

IV. MEETING WITH THE ELDERS (Acts 20:17-38) A. PAUL HIS HISTORY WITH THE ELDERS (v17-21)1. While at Miletus, Paul called for the elders from Ephesus 2. Paul reviewed his labors while he was in Ephesus a. He served the Lord with humility, tears and trials b. He taught publicly and house-to-house c. He taught Jews and Greeks d. He taught repentance toward God and faith toward Christ

B. PAUL SPOKE OF HIS FUTURE (Acts 20:22-27)1. Paul was going to Jerusalem “bound in the Spirit” 2. “Chains and tribulations” awaited him 3. In light of these things, Paul focused on his work to continue to proclaim the Gospel, and to finish his race “with joy” 4. He noted that they would not see his face anymore 5. Paul declared that he was “innocent of the blood of all men,” as he had not failed to declare to them the “whole counsel of God”

C. PAUL AND WARNED THEM AS ELDERS OF THE CHURCH; THEY WERE TO FOLLOW HIS EXAMPLE (Acts 20:28-35)1. Paul admonished the elders to “take heed” unto themselves and to all the flock, of which they were overseers 2. They were to “shepherd the flock” 3. Paul warned them that “wolves” would enter in, “not sparing the flock” 4. Some, even among them, would arise to draw away the flock 5. “Wherefore, watch ye” 6. Paul reminded them that he had warned them day and night for three years 7. Paul commended them to God and to His Word, which was “able to build you up” 8. Paul reminded them of his example of providing for himself and those with him; laboring in this way, enabled them to provide for the weak

D. PAUL PRAYED WITH THE ELDERS AND BADE THEM (Acts 20:36-38)1. Paul kneeled and prayed with them 2. They all wept, sorrowed that they would not see Paul again 3. They escorted Paul back to the ship

REVIEW FOR THE CHAPTER

1. What are the main events in this chapter?- Paul’s travels in Macedonia and Greece (Acts 20:1-6)

• Paul preached in Troas (Acts 20:7-12)
• Travelling from Troas to Miletus(Acts 20:13-16)
• Meeting with the Ephesian Elders (Acts 20:17-38)

2. When the uproar had ceased in Ephesus, who did Paul call for? (Acts 20:1)- Called for the disciples and exhorted them (Acts 20:1)

3. Paul departed Ephesus and went where? And, where next? (Acts 20:1-2)- Macedonia (Acts 20:1)

• Greece (Acts 20:2)

4. As Paul planned to sail to Syria, what did the Jews do? How did he change his plans? (Acts 20:3)- They plotted against him (Acts 20:3)

• He determined to return through Macedonia (Acts 20:3)

5. How many companions were traveling with Paul? Where did they go ahead before Paul? (Acts 20:4-5)- Seven brethren (Acts 20:4)

• They went ahead to Troas and waited (Acts 20:5)

6. What can be noted by the use of the pronouns, “we” and “us” in this passage? (Acts 20:5-6)- The writer, Luke, had joined the travelers (Acts 20:13)

7. Upon which day of the week and for what purpose had they gathered together? (Acts 20:7)- They gathered together on the first day of the week - Sunday (Acts 20:7)

• They had gathered together to “break bread” (Lord’s Supper) (Acts 20:7)

8. How long did Paul prolong his message? (Acts 20:7)- Until midnight (Acts 20:7)

9. Where was Eutychus and what happened to him? (Acts 20:9-12)- Sitting on the window sill (Acts 20:9)

• Sank into a deep sleep (Acts 20:9)
• Fell from the third floor window (Acts 20:9)
• He was picked up dead (Acts 20:9)
• Paul went down and fell upon him, embracing him (Acts 20:10)
• He was alive again (Acts 20:12)

10. Where did the travelers sail to? How did Paul travel there? (Acts 20:13)- Assos (Acts 20:13)

• Paul traveled by land (Acts 20:13)

11. List the locations they sailed to/near from Assos to Miletus? (Acts 20:14-15)- Assos, Mitylene, Chios, Samos, and Miletus (Acts 20:14-15)

12. What was Paul’s reason for sailing past Ephesus? (Acts 20:16)- He was hurrying to be in Jerusalem for the day of Pentecost (Acts 20:16)

13. While in Miletus, who did Paul call to meet with him? (Acts 20:17)- The elders of the church in Ephesus (Acts 20:17)

14. Briefly list Paul’s history with the Ephesians that he reviewed with them. (Acts 20:18-21)- He served the Lord with humility, tears and trials (Acts 20:19)

• He taught publicly and house-to-house (Acts 20:20)
• He taught Jews and Greeks (Acts 20:21)
• He taught repentance toward God and faith toward Christ (Acts 20:21)

15. What did Paul say was in his future? (Acts 20:22-27)- He was going to Jerusalem “bound in the Spirit” (Acts 20:22)

• “Chains and tribulations” awaited him (Acts 20:23)
• In light of these things, Paul focused on his work to continue to proclaim the Gospel and to finish his race “with joy” (Acts 20:24)
• He noted that they would not see his face anymore (Acts 20:25)
• Paul declared that he was “innocent of the blood of all men,” as he had not failed to declare to them the “whole counsel of God” (Acts 20:26-27)

16. How did Paul exhort and warn the elders? Whose example were they to follow? (Acts 20:28-35)- Paul admonished the elders to “take heed” unto themselves and to all the flock, of which they were overseers (Acts 20:28)

• They were to “shepherd the flock” (Acts 20:28)
• Paul warned them that “wolves” would enter in, “not sparing the flock” (Acts 20:29)
• Some, even among them, would arise to draw away the flock (30)
• “Wherefore, watch ye” - be on the alert (Acts 20:31)
• Paul reminded them that he had warned them day and night for three years (Acts 20:31)
• Paul commended them to God and to His Word, which was “able to build you up” (Acts 20:32)
• Paul reminded them of his example of providing for himself and those with him; laboring in this way, enabled them to provide for the weak (Acts 20:33-35)

17. After Paul exhorted and warned the elders, what did he do? (36)- He knelt down and prayed with them (Acts 20:36)

18. What were they especially grieved over? (37-38)- Over the word that he had spoken, that they would see his face no longer (Acts 20:38)

Verse 1 The first six verses give a summary of many months of Paul’s travels; a special account of Paul and company taking the Lord’s supper at Troas is given (Acts 20:7-12); Paul continued his trip to Jerusalem (Acts 20:13-16); he called for a meeting with the Ephesian elders, bidding them farewell (Acts 20:17-35); and a special account of the tearful farewell is given (Acts 20:36-38). Like all of the sacred writings, Acts omits many of the things men are naturally curious about; but the Holy Spirit never catered to human curiosity. Several events of great importance took place in Paul’s three-year campaign in Ephesus which are not mentioned by Luke at all. Inferences from 1Corinthians suggest that Paul even made a short trip to Corinth while at Ephesus; another event of particular importance was the collection for the poor Christians in Jerusalem which Paul gathered from the young churches; and it was partially for the purpose of delivering that bounty that his trip to Jerusalem (under way in this chapter) was planned. He also mentioned fighting “with wild beasts” at Ephesus (1 Corinthians 15:32), which must be a reference to some event not given by Luke. Also, very little is said of Aquila and Priscilla regarding their work with Paul at Ephesus; but it is quite likely that Ephesus was the scene of their unselfish aid of Paul by “laying down their own necks” for him (Romans 16:4). And after the uproar ceased, Paul having sent for the disciples and exhorted them, took leave of them, and departed to go into Macedonia. (Acts 20:1) Sent for the disciples … indicates that Paul had probably been protected in some place of safety; but immediately after the uproar was over, and having already planned to go to Macedonia (Acts 19:21), decided to begin that journey at once. The passions of the mob would not soon be fully abated; and, rather than cause his friends any further anxiety, he left for Macedonia. The Macedonian detour, however, was part of the more extended trip to Jerusalem. Ramsey noted that: Paul’s third missionary journey ends, like his second, with a visit to Jerusalem; but whereas the earlier visit is dismissed in a few words (Acts 18:21-22), this later visit is described at great length and in much detail.[1]ENDNOTE: [1] Sir William M. Ramsay, Pictures of the Apostolic Church (Grand Rapids, Michigan: Baker Book House, 1959), p. 235. Verse 2 And when he had gone through those parts, and had given them much exhortation, he came to Greece.Greece … is the name of the district that included Athens and Corinth. The First Corinthian letter had been dispatched to Corinth during his final months at Ephesus; and during Paul’s three months in Corinth (included in this reference to Greece), he wrote the magnificent book of Romans, sending it from Cenchraea by Phoebe. The date often assigned for Romans is early 58 A.D., the date accepted by this writer in my Commentary on Romans; however it was noted in my Commentary on Romans (p. 13that Barrett and others accept 55 or 56 A.D. as more probably correct; and research for this work on Acts has led the writer to a conviction that the earlier date is correct. Blaiklock’s placement of the Ephesian riot in 54 A.D. (see under Acts 19:38), as well as the Delphi fragment regarding Gallio’s proconsulship (see under Acts 18:12), are key facts tending to establish 55 or 56 A.D. as the more likely date when Romans was written. Also, J.R. Dummelow advocated exactly those dates.[2]Prior to these three months in Corinth, however, and while he was in Macedonia, Paul had written the Second Corinthian letter. Many scholars also place the writing of Galatians about this time; but the conviction of this writer is that it was written near the time of the Jerusalem council, soon after the first missionary journey. ENDNOTE: [2] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 846. Verse 3 And when he had spent three months there, and a plot was laid against him by the Jews as he was about to set sail for Syria, he determined to return through Macedonia.Plot laid against him … Dummelow thought this “was a plot to kill Paul on board the Jewish pilgrim ship in which he had taken his passage."[3] As Paul was carrying a large sum of money to Jerusalem to be distributed among the poor Christians there, it would have been much easier than ordinarily to recruit men to slay him. ENDNOTE: [3] Ibid. Verse 4 And there accompanied him as far as Asia, Sopater of Berea, the son of Pyrrhus; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophimus.It is noteworthy that Paul took no chance of handling the money he had collected without taking the utmost precautions, not only for the safety of the funds, but also to avoid any charge of laxity on his part. He was not about to carry that large sum to Jerusalem without attendants and witnesses of the whole transaction. One may observe that Macedonian congregations were represented by Sopater, Aristarchus and Secundus; the Galatian congregations were represented by Gaius of Derbe and Timothy of Lystra; the ones in Asia were represented by Tychicus and Trophimus; and it may be inferred from 2 Corinthians 8:6 ff that the Corinthian contribution was entrusted to Titus and two other brethren sent by Paul to Corinth to receive it. Regarding the reason why Titus was not named here, or anywhere else in Acts, it is thought strange that one whose name appears in Paul’s letters as a trusted and faithful helper, even one of the New Testament books being addressed to him, - that one of his standing should not be mentioned in Acts. We agree with Bruce that: It would be difficult to find a more convincing answer than that suggested by Ramsay, namely, that Titus was Luke’s brother.[4] It may be that when the “we” narrative is resumed in Acts 20:5, Titus as well as Luke himself is tacitly included.[5][4] Sir William M. Ramsay, St. Paul the Traveller, pp. 38:390. [5] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1954), p. 406. Verse 5 But these had gone before, and were waiting for us at Troas.The group had probably been throughout the area collecting funds for the charity in Jerusalem; and this led to their being temporarily separated. Paul’s last stop before setting sail was Philippi, where he was joined by Luke. Verse 6 And we sailed away from Philippi after the days of unleavened bread, and came unto them in Troas in five days; where we tarried seven days.We … Here begins again the famous “we” passages of Acts, indicating that the physician Luke, author of this narrative, had rejoined Paul. Luke was to continue with Paul almost constantly throughout the whole time covered by Acts, with the exception of time that Luke used to research material for his Gospel while Paul was imprisoned in Caesarea and also the time he probably used during Paul’s Roman imprisonment for the writing of the book of Acts. To Troas in five days … This same journey had required only one days’ sail (Acts 16:11) in the opposite direction upon the occasion of another crossing; hence the conclusion that the ship encountered unfavorable winds. Where we tarried seven days … Presumably, this delay from Tuesday until the following Monday was to enable the missionary group with Paul to observe the Lord’s supper with the church in Troas, an inference from the fact that no reason was given for the delay, coupled with the account of the Lord’s day meeting in Troas immediately after mentioning the delay. The days of unleavened bread … refers to Passover week, and some have supposed that Paul observed the period patriotically; it is far more likely, however, that Luke in these words merely indicated the time of the year. TROASThis seaport, situated at the western extremity of Asia, upon or near the site of ancient Troy, was rebuilt by the successors of Alexander the Great who renamed the place Alexandria Troas. The importance of the place in New Testament history derives from its being: (1) the place where Paul met Luke (Acts 16:8-11), (2) the gateway from Asia to Europe where a “door opened” for Paul (2 Corinthians 2:12), (3) the scene of the remarkably important Lord’s day services (Acts 20:7-12), and if Blaiklock’s deduction is correct, (4) the scene of Paul’s final arrest (2 Timothy 4:13). “Why did Paul leave his garment at Troas? Summary and inhuman arrest, apparently, denied him the comfort of adequate clothing."[6]ENDNOTE: [6] E. M. Blaiklock, Cities of the New Testament (Old Tappan, New Jersey: Fleming H. Revell Company, 1965), p. 38. Verse 7 And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them, intending to depart on the morrow; and prolonged his speech until midnight.First day of the week when the disciples came together to break bread … This emphatically states the purpose of Christian assemblies on Sundays throughout history, that purpose being for the observance of the Lord’s supper. As Lange said, “Luke’s language here plainly indicates that this day (Sunday) was precisely one on which assemblies for religious services were customarily held."[7] Harrison complained that “We are not told when or how the practice of Sunday worship arose in the church”;[8] but one does not need to seek any later than the day of the resurrection of our Lord for the beginning of it. On successive Sundays, Jesus appeared to the apostles on the day he arose from the grave (John 20:19), Thomas being absent; and again on the following Sunday (Thomas present) (John 20:26) he appeared to them again. There can be little doubt that Sunday services of Christians began with those two appearances of our Lord in their assemblies on successive Sundays. Pliny’s letter to the Emperor Trajan, written in the shadow of the apostolic age (112 A.D.), declared of the Christians that: It was their habit on a fixed day to assemble before daylight and sing … After this was done, their custom was to depart and meet again to take food, but ordinary and harmless food.[9]It is easy in Pliny’s report to observe a reference to the Lord’s supper; and the significance of “on a fixed day” is therefore of the very greatest magnitude. The Christians, from earliest times, had the habit of meeting for the Lord’s supper on “a fixed day,” and Acts 20:7 identifies that day as “the first day of the week,” Sunday. To break bread … as Dummelow noted, means “to celebrate the Lord’s supper."[10] In fact, it would be impossible to understand this as a reference to anything else. Paul discoursed unto them … Even the address of so distinguished an apostle as Paul took second billing on that occasion, the primary purpose having been to observe the Lord’s supper; that is why no ordinary meal can be understood of this “breaking bread.” Continued his speech until midnight … Perhaps it should be noted as Lange said, that “The example of Paul affords no excuse for sermons that are of immoderate length!"[11][7] John Peter Lange, Commentary on Acts (Grand Rapids, Michigan: Zondervan Publishing House), p. 368. [8] Everett F. Harrison, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 459. [9] Henry Melvill Gwatkin, Selections from Early Writers (Westwood, New Jersey: Fleming H. Revell Company), p. 29. [10] J. R. Dummelow, op. cit., p. 846. [11] John Peter Lange, op. cit., p. 370. Verse 8 And there were many lights in the upper chamber where we were gathered together.Many have speculated as to why Luke mentioned a thing of this kind, some connecting it with the overheating and improper ventilation of the room, which Luke the physician cited as the cause of the “fall out” of Eutychus; but, as we see it, “It is the casual mention by an eyewitness of a fact which struck him.“Acts 2 p. 144.">[12] Verse 9 And there sat in the window a certain young man named Eutychus, borne down with deep sleep; and as Paul discoursed yet longer, being borne down by his sleep he fell down from the third story, and was taken up dead.It should be remembered that this was a three-story fall. As Bruce said: No wonder he was taken up dead, as Luke says, implying apparently that, as a physician, he had satisfied himself on the point … Paul’s words, “for his life is in him” should not be pressed to mean that he was actually not dead.[13]We are grateful to Bruce for such a comment. The rationalizing of New Testament miracles is a devilish device; and believers in Christ should have no part in such wickedness. Note the following: Luke, the learned physician, pronounced him dead. As a physician he had withdrawn from the case. Paul said, “His life is in him,” just as Jesus said, “The maid is not dead, but sleepeth,” and “Our friend Lazarus is asleep.” Paul fell on him in a manner suggesting the action taken by Elijah and Elisha when raising the dead in the Old Testament (1 Kings 17:21; 2 Kings 4:34 f). It is impossible to believe that if Eutychus was not actually dead, that his loved ones, friends, and other members of the congregation would not have appealed to the physician Luke. As a matter of fact, they did; for nobody in similar circumstances would appeal to a preacher FIRST. It was only when Luke pronounced him dead that Paul entered the picture. Acts 2 p. 144.">[12] A. C. Hervey, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1950), Vol. 18, Acts 2 p. 144. [13] F. F. Bruce, op. cit., p. 408. Verse 10 And Paul went down and fell on him, and embracing him said, Make ye no ado, for his life is in him. And when he was gone up and had broken the bread, and eaten, and had talked with them a long while, even until break of day, so he departed. And they brought the lad alive, and were not a little comforted.Broken the bread and eaten … The punctuation of this is in error in most versions, because the “breaking of the bread” in this place has no reference at all to the Lord’s supper but to the satisfaction of their hunger, as plainly implied by the verb “eaten.” It was now long past midnight, and the Lord’s supper had been observed on the Sunday when they came together for that purpose. It is a grave misunderstanding to suppose that, whereas they had come together that Sunday to break the bread of the Lord’s supper, they instead listened to Paul preach until midnight. Such a view is forbidden by the manner in which Luke here emphatically indicated that Paul’s preaching was not the purpose of the Sunday gathering, but a benefit that came subsequently to the observance of the Lord’s supper.

Hervey went so far as to say that the word “eaten” as used in Acts 20:11 “is never used of the sacramental eating of bread."[14] Milligan agreed that the reference here is “to a common meal."[15]Due to the fact, however, that by an improper punctuation of this place, as in English Revised Version, the words may be made to refer to two events, both a common meal and the observance of the Lord’s supper, leading to the supposition of some that the Lord’s supper was not observed until after midnight “on the first day of the week,” it is well to keep in mind that even if that was the case (which seems to us most unlikely) it would in no manner indicate taking the Lord’s supper on Monday. When the proceedings of any convention, legislative body, or congress extend past midnight on any date, the official records invariably reckon the late doings as part of the preceding day’s affairs, even if clocks have to be stopped! McGarvey’s device of supposing the Jewish method of observing time was used, making this meeting to have convened after sundown on Saturday (which would be the first day of the week by Jewish reckoning), thus avoiding the “midnight” problem, appears to this writer to be in error.[16]Till break of day … Such was the love and affection of the brethren for the beloved Paul that they spent the whole night listening and talking to him. And they brought the lad alive … It was quite easy for people who had just witnessed a resurrection to stay up all night; and Luke’s words, “They were not a little comforted,” are a divine understatement for the sake of emphasis. [14] A. C. Hervey, op. cit., p. 144. [15] Robert Milligan, Analysis of the New Testament (Cincinnati, Ohio: Bosworth, Chase and Hall), p. 386. [16] J. W. McGarvey, Commentary on Acts (Cincinnati, Ohio: Standard Publishing Company), 2p. 182. Verse 13 But we, going before to the ship, set sail for Assos, there intending to take in Paul: for so had he appointed, intending himself to go by land.TRIP TO RESUMEDThis is an amazing incident. “Troas and Assos are on opposite sides of a peninsula which terminates in Cape Lectum”;[17] and the distance between those cities is only twenty miles by land, but more than twice that by sea; hence it was not difficult for Paul to walk overland and again board the ship when it arrived at Assos. But why? This is especially pertinent in view of his having been up the entire night before. McGarvey’s explanation is that Paul was saddened by the farewells he was encountering along the way and by the knowledge imparted to him by prophets like Agabus to the effect that bonds and imprisonment awaited him. Therefore, “He longed for a season of meditation and prayer which could be found only in solitude."[18][17] Ibid., p. 183. [18] Ibid. Verse 14 And when he met us at Assos, we took him in, and came to Mitylene. And sailing from thence, we came the following day over against Chios; and the next day we touched at Samos; … and the day after we came to Miletus. For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia; for he was hastening, if it were possible for him, to be at Jerusalem the day of Pentecost.The journey to Jerusalem by Paul and his company was made in a trading ship stopping at numerous places along the coast of the northeast Mediterranean and southwest coast of Asia Minor. The record here is obviously from the log which Luke evidently kept of the voyage. Paul did not wish to visit Ephesus, due to lack of time, and the certainty that he would be detained if he went there; but when he learned how long the ship would be at Miletus, which was only about thirty miles from Ephesus, he sent a messenger and invited the Ephesian elders to meet him there. Apparently, Luke’s giving the details of this voyage from Troas to Miletus was intended as background for that meeting. The day of Pentecost … Paul’s desire to be at Jerusalem then was due to the gathering in Jerusalem on such an occasion of so many from so many different places. Verse 17 And from Miletus he sent to Ephesus, and called to him the elders of the church.Elders of the church … These are the same men addressed as “bishops” in Acts 20:28. See discussion of this office under Acts 14:23. There was a plurality of elders in every church. Verse 18 And when they were come to him, he said unto them, Ye yourselves know, from the first day that I set foot in Asia, after what manner I was with you all the time.PAUL’S ADDRESS TO THE ELDERSPaul’s appeal was made more meaningful to them by his reminder of the hardships and sufferings he endured among them, and of the fact of his laboring with his hands to support himself and others. True, he had received contributions on one or perhaps more occasions from Macedonia, but these had not been sufficient for all of his needs. Verse 19 Serving the Lord with all lowliness of mind, and with tears, and with trials which befell me by the plots of the Jews.Paul’s hardships and trials were of epic proportions, as the bare catalogue of them (2 Corinthians 11:23-33) proves. Even the journey upon which he was then embarked had been drastically revised due to a plot against his life (Acts 20:3). Tears … This mention of Paul’s weeping was repeated later (Acts 20:31); and from this it may be concluded that there were many occasions when the great apostle poured out his grief, disappointment, and frustrated love of his countrymen in tears. Verse 20 How I shrank not from declaring unto you anything that was profitable, and teaching you publicly, and from house to house.From house to house … This phase of the Christian ministry is despised by some, even some churches, who rank their “personal worker” rather low on their ecclesiastical totem poles; but the truth is that the greatest of the apostles utilized the power of house-to-house and person-to-person evangelism; and all of the ministers of Christ in every generation who have despised or neglected this method have impoverished both themselves and their charges. WORKThere is no substitute for personal work; just what other kind is there, anyway? Only by face-to-face, person-to-person contact with souls who would be won for the Master can there be the development of the ties of brotherhood and affection which so clearly distinguished the relationship between Paul and his converts. If ministers would build up their churches, let them visit, not merely the affluent, the powerful, and the socially prominent, but extensively and without discrimination. A minister’s “little clique” is as nauseating a disgrace as may be found anywhere. So-called “experts” who advocate methods of church building which do not include personal visitation on the part of ministers, elders, and all who are active in the church, are advocating “theories” only; for there are no examples of churches anywhere that were ever built up without personal visitation. Verse 21 Testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ.Repentance … and faith … are not mentioned here in the chronological sequence of their occurrence in sinners’ hearts. Faith always comes from hearing God’s word before repentance can appear in any heart. Our Lord Jesus Christ … This use of the compound name “Jesus Christ” is extensive in the Pauline epistles and in Acts, thus putting to shame the radical critics who would late-date the New Testament books by the allegation that “Jesus Christ” was a title that came into use near the end of the first century. We believe Luke accurately reported the use of this title here, in the year 55 A.D.; and further, that the title itself was given in the great high-priestly prayer of Jesus on the night he was betrayed (John 17:3), and that the Lord’s giving of it that night accounts for its universal use among Christians of the generation who had seen the Lord. Verse 22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Spirit testifieth unto me in every city, saying that bonds and afflictions abide me.The Holy Spirit testifieth unto me … How did the Holy Spirit testify unto Paul? We might not have known unless Luke, a little later (Acts 21:10-11), had revealed the manner of it. It was not by means of dreams, premonitions, or any subjective impressions borne inward upon Paul’s consciousness; but it was by words clearly spoken by a prophet of the Lord. When people today speak of the Holy Spirit’s testifying to them, they are all too frequently speaking of some subjective impression; but Paul never relied upon anything like that. There are just two ways revealed in the New Testament which are recognized as the Spirit’s “testifying” to men, (1) the manner of a prophet speaking God’s word, and (2) the testimony of the authentic Scriptures (Hebrews 10:15-18). For further discussion of this subject, see my Commentary on Romans, Romans 8:17. Verse 24 But I hold not my life of any account as dear unto myself, so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God.The unselfish devotion of Paul to the Christian gospel was too intense and fervent to be diminished by considerations of his personal safety. Not merely “living,” but “accomplishing his course and ministry” was the dominant purpose of the dauntless apostle. Gospel of the grace of God … See under next verse. Verse 25 And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more.In this and the preceding verse, two things of surpassing importance are revealed: (1) “Testifying the gospel of the grace of God” (Acts 20:24) and establishing churches everywhere - this is exactly the same thing as “preaching the kingdom” of God (Acts 20:25). Again in the New Testament, the fact is confirmed that the church of Jesus Christ and the kingdom of heaven are one and the same. (2) “Ye shall see my face no more …” Paul did not say how he knew this, refraining from attributing the knowledge to any direct word from the Holy Spirit. Dummelow said: Paul was not speaking as a prophet, but was merely giving utterance to an overpowering presentiment that the time of his death was near. As a matter of fact his life was preserved many years; and he subsequently revisited Miletus (2 Timothy 4:20), Ephesus (1 Timothy 1:3 1 Timothy 3:14), and other places in Asia.[19]Milligan concurred in this view, saying, “It seems probable that in this Paul was mistaken; and that he afterward did return (Philippians 1:25 Philippians 2:24; Philemon 1:1:22, and Hebrews 13:23)."[20] It may be disputed that the references cited by Dummelow and Milligan actually “prove” that Paul was again in Ephesus, although it seems quite certain that he was in Miletus again (2 Timothy 4:20). Boles affirmed that “We do not know that Paul ever saw Ephesus again,"[21] and supposed that Paul had primary reference to those “elders” whom he was addressing, thus indicating that he believed Paul’s premonition was correct. Bruce avoided the question by declaring that “Whether in fact the Ephesians ever did see him again is not of primary relevance to the exegesis of these words."[22]Whatever element of doubt there remains in the question, however, does not negate the view preferred by this writer which regards Paul’s premonition as being contradicted by subsequent events. What we have then is a startling example that the premonitions of such a prophet and apostle as Paul himself were unreliable, contrasting with the certainty of the true testimony of the Holy Spirit through prophets and the Holy Scriptures. In the light of this, Christians should never rely upon premonitions and subjective impressions for guidance in the daily affairs of life.

Yet, there are known to this writer certain persons who have a meeting early in the morning, waiting for “leadings of the Holy Spirit” which are thought to come to them in just such premonitions and impressions as Paul had here. We do not believe that any authentic guidance comes in this manner; although, of course, morning prayers are a good beginning for any day. [19] J. R. Dummelow, op. cit., p. 846. [20] Robert Milligan, op. cit., p. 387. [21] H. Leo Boles, Commentary on Acts (Nashville: Gospel Advocate Company, 1953), p. 325. [22] F. F. Bruce, op. cit., p. 415. Verse 26 Wherefore I testify unto you this day, that I am pure from the blood of all men.This was true, as next stated, because he had proclaimed without omission or partiality all of God’s word to those whom he taught. Verse 27 For I shrank not from declaring unto you the whole counsel of God.It is not merely “God’s word” which saves, but “all of God’s word.” To live, men must heed “every word” (Matthew 4:4). They are “foolish ones” who believe not “all that the prophets have spoken” (Luke 24:25). A mere smattering of religious truth is insufficient; it is only by heeding the “whole counsel of God” that either an individual or a church may be considered in the line of duty. Verse 28 Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood.The Holy Spirit hath made you bishops … For the use of the title “bishop” as applied to elders, and the seven titles given this office in the New Testament, see under Acts 14:23, above. How had the Holy Spirit made those men bishops? The Spirit had given the qualifications for men to meet in order to qualify for the office and had commanded that they should be appointed. Church of the Lord which he purchased with his own blood … No verse in the New Testament, nor any other statement that could be imagined, could possibly exceed the power of this in declaring the eternal importance and necessity of the church Christ established. Here the heretical notion of salvation “by faith alone” is shattered and countermanded forever. By any definition, salvation by “faith alone” means salvation without the church of Jesus Christ; and in such a view the crucifixion of our Lord is reduced to the status of a senseless murder. If men are saved, in any sense by the blood of Jesus, they must be saved through the church of which that blood is here declared to be the purchase price. If one person can be saved without the church, then all men may be so saved; and such a proposition is emphatically contradicted and denied by Paul’s words here. The Lord … as translated here is from the Greek word “God,” and should be so rendered. This is one of ten New Testament references to Jesus as “God,” and no matter how offensive this may be to human ears, the plain truth is that the sacred text here is unassailable. No critic may intelligently deny that what is written here is: “The church of God, which he purchased with his own blood.” See my Commentary on Hebrews, Hebrews 1:8 for list of New Testament Scriptures and comment on Christ “as God.” In addition to those, it may also be recalled that the apostle John referred to Christ as “the only begotten God” (John 1:18). Both the Johannine reference and the passage here, however, have been mistranslated deliberately by the scholars. The purpose of such unusual declarations in the New Testament is evidently that of affirming unequivocally the godhead and deity of Jesus Christ. Verse 29 I know that after my departing grievous wolves shall enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them.Some scholars see in this a prophetic reference to the heretics and heresies which arose in Paul’s lifetime; but there is probably much more intended. This is one of several extensive passages in the New Testament foretelling the great apostasy which would come about through the development of the historical church, “From among your own selves …” indicates that the central apostasy would concern the government of the church; and as Protestants have often affirmed, “The Pope himself is only an elder gone wrong!” Other New Testament passages bearing upon the apostasy are Matthew 7:15-23; 2 Corinthians 11:3; 2 Thessalonians 2:1-12; 1 Timothy 4:1-5; 2 Timothy 3:1-8 2 Timothy 4:1-5; 2 Peter 2:1-3 2 Peter 3:1-7; Revelation 17:3-6 Revelation 18:1-5. Verse 31 Wherefore watch ye, remembering that by the space of three years I ceased not to admonish every one night and day with tears.Alas, Paul’s warning was not properly heeded. From the Epistles of St. John, written from Ephesus, we learn that the Ephesian heresies were of the Gnostic and Docetic types. St. John’s chief opponent at Ephesus was Cerinthus, who taught a Jewish form of Gnosticism.[23]By the time of the writing of Revelation, the Ephesians had “fallen” from their first love, and were in a spiritual condition leading to the eventual removal of their candlestick. ENDNOTE: [23] J. R. Dummelow, op. cit., p. 847. Verse 32 And now I commend you to God, and to the word of his grace, which is able to build you up, and to give to you the inheritance among all them that are sanctified.The word of his grace … appears here as the great means of building one up in the holy faith. The philosophies, speculations, and theories of men provide no power at all in this sector. Only the word of God, received, studied, obeyed, loved, preached, and honored by men can effect any true spirituality or in any manner build up the followers of Jesus. To give you the inheritance … When all is said and done, the great gift of eternal redemption is a gift of the Father in heaven. Meeting the tests of faith, obeying the gospel, walking in the steps of Abraham’s faith, etc., - however well men may obey, the great gift is yet a gift. Among them that are sanctified … This is one of many names applied to the community of the saved (see under Acts 11:26, above). Verse 34 I coveted no man’s silver, or gold, or apparel. Ye yourselves know that these hands ministered unto my necessities, and to them that were with me. In all things I gave you an example, that so laboring ye ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive.Paul worked as a tent-maker to earn funds for himself and his co-workers on the mission field; and the imagination quite easily sees the gesture which accompanied the words, “these hands.” I gave you an example … Nothing corrupts religion any more rapidly than the provision of rich emoluments for its teachers, the emoluments having a tendency to attract self-seekers who care not for the truth, but only for the emoluments and perquisites. Paul set an example of faith that shall live forever. This is not to deny faithful ministers of the word their right of maintenance, which Paul himself diligently defended, but to point out the undeniable danger. More blessed to give than to receive … How opposite to the convictions of men are these words! In a society where the end and all of living is “getting,” these words have a heavenly ring. Is it not strange that no other New Testament writer ever mentioned such a word as this spoken by the Lord, and that it remained for one who himself had given so much to remember and record it for the ages to come? Verse 36 And when he had thus spoken, he kneeled down and prayed with them all.THE TEARFUL The New Testament does not bind any special “attitude” of prayer upon the Lord’s followers; but, in this, as in the matter of his sacrifices, Paul is doubtless an example for all. “Kneeling …” is the most natural of all prayerful attitudes. Jesus observed it (Luke 22:41), and the martyr Stephen, while they were stoning him to death, kneeled in prayer (Acts 7:60). Verse 37 And they all wept sore, and fell on Paul’s neck and kissed him, sorrowing most of all for the word which he had spoken, that they should behold his face no more. And they brought him on his way to the ship.As Dummelow put it, “This is a striking example of the intense affection which the apostle’s converts felt for him."[24] Regarding the question of whether or not Paul ever came back to Ephesus, it was surely the truth that, for some of them at least, this was the last time on earth they would ever see him. In a sense it is true of every audience, that never again on earth shall exactly that same concourse be brought together again; and every minister of the gospel has keenly felt this as tearful goodbyes were said at the conclusion of some glorious meeting. And they brought him on his way to the ship … This custom of going with a departing guest as far as possible or convenient was repeatedly observed by Paul’s converts; and we shall meet with it again and again. An element of sorrow remains as one contemplates this fond farewell on the seashore at Miletus. The greatest of all human preachers was on the way to prison, and eventually to death; and those whom he loved watered the occasion with their tears. Paul’s true love of them all was the most priceless earthly possession that any of them would ever have, and they seemed to sense an irreparable loss in his leaving them to continue his glorious service of Jesus Christ our Lord. ENDNOTE: [24] Ibid Questions by E.M. Zerr For Acts Chapter 201. Plow does the writer designate the previous event? 2. After this whom did Paul call? 3. To what parts did he start? 4. What service did he render in Macedonia ? 5. Where did he next go? 6. Had he ever been here before? 7. How long did he remain in Greece? 8. What caused him to retrace his journey? 9. Did he go alone? 10. Who make up the “ us” verse five ? 11. What makes this place noted ? 12. At what place did Paul embark? 13. What was the season of the year? 14. On what day did he sail ? 15. What day of the week did he land at Troas ? 16. On what day did the disciples come together? 17. For what purpose? 18. What did Paul do? 19. Why did he preach so long? 20. Describe the miracle. 21. What did Paul say about the young man’ s life? 22. After what act did he say this? 23. How often did they break bread here? 24. Where was the party rejoined in the journey ? 25. Why did Paul determine to sail by Ephesus? 26. State what interest he could have in Pentecost. 27. At what city must it be observed ? 28. Where did Paul pause in his journey ? 29. At this place whom did he call? 30. Of what did he remind them as to his conduct? 31. From whence did the temptations come to him ? 32. What had he not kept back from them? 33. In what places had he taught them ? 34. To what classes had he testified? 35. Why repentance mentioned before faith? 36. Under what obligation is he now acting? 37. By what person was he thus bound? 38. Of what was he unaware ? 39. Tell of what he was aware. 40. How did Paul feel about it ? 41. At what part of his course was he to have joy? 42. What ministry had he received of the Lord Jesus? 43. Of what sad fact did he also have knowledge ? 44. On what ground was he pure from blood? 45. What must the Elders take ? 46. How had the Holy Ghost made them overseers? 47. By whose blood was the church purchased? 48. By what was the flock endangered? 49. What internal danger was threatened? 50. Name another duty of Elders beside feed. 51. What warning had they received before? 52. State Paul’ s commendation to them. 53. How had he cared for himself? 54. Repeat the quotation from Jesus. 55. What religious service did they have new? 56. State the chief cause of their sorrow

Acts 20:1

1 Act 20:1. The uproar refers to the disturbances recorded in the preceding chapter. After some parting words, Paul left for Macedonia which was his previous purpose according to chapter 19:21.

Acts 20:2

2Act 20:2. Paul spent some time with the churches in Macedonia, such as Philippi, Thessalonica and Berea. Greece was the province immediately south of Macedonia.

Acts 20:3

3Act 20:3. Syria was a part of Asia, and it contained such important places as Troas and Ephesus. After spending some time in Greece, Paul intended crossing by water over to Asia. Hearing of a plot of some kind being formed by the Jews, he changed his plans and retraced his journey through Macedonia.

Acts 20:4-5

5Acts 20:4-5. These persons were associated with Paul in the good work, but were evidently not involved in the plot of the Jews. They went on ahead across the sea and stopped at Troas where they awaited the coming of Paul and Luke, he being with Paul as the first personal pronoun us denotes, and as he is the author of this book (chapter 1:1).

Acts 20:6

6Acts 20:6. Having been in Philippi some time (verse 3) on this return journey, he and Luke went aboard a ship bound for Troas, where the group of the preceding paragraph was waiting for them. Days of unleavened bread is mentioned only by way of indicating the date or time of year that had arrived.

Acts 20:7

7Acts 20:7. Break is from the same Greek word as it is in other places, regardless of whether a common meal is meant or that of the Lord’s Supper. The connection must determine in each case as to what sense is used. In the present passage it could not mean a common meal, for the disciples would not come together for that purpose; they went “from house to house” (chapter 2:46). Likewise, they would not have done so especially on the Lord’s day any more than on some other day. The conclusion, then, is that it means the Lord’s Supper.

Another unavoidable conclusion is that the Lord’s Supper is to be observed by disciples who come together, and not done as a private performance in some convenient place suitable to the personal program of temporal entertainment. The preaching of Paul was incidental because he chanced to be present, not that they came together for that purpose. However, the incident gives us an apostolic precedent for having preaching at the time of the regular Lord’s day assembly if a preacher is present. The long sermon was occasioned by the plans of Paul who intended continuing his journey the next day, and the interest in such a rare opportunity of hearing this great apostle held the services to the late hour.

Acts 20:8

8Acts 20:8. Lights is from the Greek word LAMPAS, which was a device used as a torch and was fed with olive oil. The writer had just stated that Paul continued his speech until midnight, and his mention of the many lights was to explain how an assembly could conveniently extend its services that far into the night.

Acts 20:9

9Acts 20:9. This verse is a simple statement of an event not especially important in itself, but furnishing an opportunity for Paul to work a miracle. The inspired writer is the one who says that the young man was taken up dead, so that it was not just the im-gination of an excited crowd.

Acts 20:10

0Acts 20:10. It should be observed that Paul said his life is in him after he had embraced him. The act of embracing the young man was when the miracle was performed that brought the life back into his dead body. ( See similar acts in 1 Kings 17:21; 2 Kings 4:34.)

Acts 20:11

1Act 20:11. Broken bread. This was not the act for which the disciples had come together, for they did not know that such a lengthy service would be had when they assembled. But having been awake most of the night, and as Paul was soon to leave on a journey, it was courteous for them to set refreshments before him for his support.

Acts 20:12

2Act 20:12. This verse is an afterthought upon the event of the miracle of verse 10, showing the joyful effect of the apostle’s performance for the young man and friends.

Acts 20:13

3Act 20:13. The entire group was making its way in the return from this third missionary journey, but Paul went on foot as far as Assos where the party was to join him.

Acts 20:14

4Acts 20:14. At Assos the boat landed and took in Paul, then proceeded and came to Mitylene, a town on the island of Lesbos.

Acts 20:15

5Acts 20:15. Three days after leaving Mitylene the group reached Miletus.

Acts 20:16

6Acts 20:16. Miletus was 36 miles south of Ephesus, and in the time of Paul it was on the coast. He did not wish to spend much time hi Asia (a small district in Asia Minor), because the feast of Pentecost was near at hand, and he was eager to be in Jerusalem at that time. For information about observing Jewish customs and days, see the comments at chapter 16:3 and 18:21.

Acts 20:17

7Acts 20:17. Paul knew he would lose less time by calling these elders to him while waiting for the ship to resume its journey, than for him to make this “detour” to Ephesus to see them. Chapter 14:23 states that Paul ordained elders in every church, and evidently that included those at Ephesus.

Acts 20:18

8Acts 20:18. The Ephesian elders complied with the request of Paul by coming to Miletus to meet him. This was to be a very important occasion, for Paul was to have a heart-to-heart talk with these rulers of the church, in which there will be some outstanding information that will be useful for all of us.

Acts 20:19

9Acts 20:19. These elders knew about the severe trials the apostles had suffered, for many of them had taken place in their city (chapter 19).

Acts 20:20

0Acts 20:20. That was profitable. The apostle never imposed any obligations or information upon the elders of the churches that would not be of assistance to them in their great work for the Lord. There are no “nonessentials” in the things the inspired writers have left to the world. Paul’s teaching was done in the synagogue (publicly) and in the homes (from house to house).

Acts 20:21

1Act 20:21. Repentance here seems to be required before faith, which is really not the order of the items pertaining to the Gospel. (See the comments at Mark 1:15.)

Acts 20:22

2Act 20:22. The original word for bound is defined “To put under obligation” by Thayer. Paul was always guided in his teaching and conduct of his office as an apostle, by the Holy Spirit that was sent to “guide him into all truth” (John 16:13).

Acts 20:23

3Act 20:23. The Spirit did not give Paul the details of what was to come upon him, but he was told that he was to have a hard time. This “blanket” information really made a severer test of his faith than a minute statement might have been.

Acts 20:24

4Acts 20:24. None of these things move me means that Paul was not disturbed by the prospect of persecutions, nor did he let it change his purpose to serve Christ faithfully to the end. Finish my course with joy. The true servant of God expects to receive his reward at the end of the race, not while the conflict of this life is going on. The ministry refers to the charge delivered to Paul to “fight the good fight” (2 Timothy 4:7) by testifying for the Gospel.

Acts 20:25

5Acts 20:25. Paul did not make this sad prediction by inspiration. He did not know what particular experiences were awaiting him, but he knew that he would not be permitted to labor among the churches as extensively as before.

Acts 20:26

6Acts 20:26. Take you to record means he was testifying to these elders with regard to his work among them. Pure from the blood denotes that he would not be held responsible for any unfavorable lot that might come upon them in the future.

Acts 20:27

7Acts 20:27. This verse explains the statement in the preceding one. A preacher of the Gospel may not have the ability or opportunity to declare everything that pertains to the plan of salvation, and if so he will not be held accountable for such lack. But if he shuns or evades to proclaim- a single requirement of the counsel of God that he could have made known, he will be charged with the full results of such evasion of duty.

Acts 20:28

8Acts 20:28. Overseers is from EPIS-KOPOS and is the same word that is translated “bishop” in other passages. The word is defined by Thayer, “An overseer, any curator, guardian or superintendent.” There is but one class of ruling officers in the church of the New Testament, and they are called by the three words, elders, overseers and bishops. The exception is the case of evangelists who have charge of churches not having elders (Titus 1:5). God is the family name of the Deity, of which Christ is a member, making that word his own name as well as that of his Father. Hence the name church of God is equivalent to “church of Christ.” It is his church because he purchased it with his own blood. The elders are commanded to feed this church which is likened to a flock, and the word in the original is , which is also defined, “To rule, govern.” The Holy Ghost makes men overseers by revealing the qualifications and manner of appointment of such officers (1 Timothy 3:1-7; Titus 1:6-9).

Acts 20:29

9Acts 20:29. The warning of this verse refers to false teachers from the outside, who would creep into the congregation and corrupt the members.

Acts 20:30

0Acts 20:30. Of your own selves means that false teachers would arise among the elders. It is a fact borne out by history, that the great apostasy known as the “Dark Ages,” was started within the eldership of the church, but this is not the most appropriate place to go into the details of that subject.

Acts 20:31

1Act 20:31. The three main duties of the elders are to feed, rule and watch. The first two are commanded in verse 28, and the third is stated here. Hebrews 13:17 states for what or why the rulers are to watch, namely, for the souls of the flock, because the elders will have to give an account of their work with the members of the flock. The warning of three years included that recorded in chapter 19:8, 10.

Acts 20:32

2Act 20:32. Commend you to God denotes that he advised them to look to God and to his word. That word is able to build them up or edify them in their work for Him. Such a life would make them heirs of the reward that is prepared for all who are sanctified or set apart for the service of the Lord.

Acts 20:33

3Act 20:33. Paul was not preaching the Gospel with the motive of obtaining the personal possessions of the brethren.

Acts 20:34

4Acts 20:34. As proof of the preceding statement, Paul reminded them of his manual labor for the temporal support, of himself and his traveling companions. (See chapter 18:3.) Not that it would not have been right for him to receive financial support in his work, for he taught elsewhere that such support would have been right (1 Corinthians 9:4 1 Corinthians 9:14). But he refers to his own secular work as proof that temporal support was not his purpose in preaching the Gospel.

Acts 20:35

5Acts 20:35. Another purpose Paul had in his manual labor was to set an example of working to supply the needs of those who cannot work. The words of Jesus quoted are not recorded elsewhere in the New Testament, but Paul could repeat them by inspiration.

Acts 20:36-38

8Acts 20:36-38. This paragraph does not require any particular explanation. It is a word picture of a very pathetic leave-taking between Paul and the elders. His conviction that they would never meet again was the saddest item in the circumstance. The labors in the midst of many trials and persecutions for the cause of Christ, had a tendency to bind the followers of the Lord close together. The manner of embracing upon the neck was a custom of those times. The elders went with Paul as far as they could, then parted from him as he entered the ship.