Acts 20

Ac 20:1-12.

PAUL

FULFILS

HIS

PURPOSE OF

PROCEEDING

AGAIN TO

MACEDONIA AND

GREECE--RETURNING

THENCE, ON

HIS

ROUTE FOR

JERUSALEM,

HE

REVISITS

PHILIPPI AND

TROAS--HIS

MINISTRATIONS AT

TROAS.

This section of the apostle's life, though peculiarly rich in material,

is related with great brevity in the History. Its details must be culled

from his own Epistles.

1, 2. departed--after Pentecost

(1Co 16:8).

to go into Macedonia--in pursuance of the first part of his plan

(Ac 19:21).

From his Epistles we learn; (1) That, as might have been expected from

its position on the coast, he revisited Troas

(2Co 2:12;

see on

Ac 16:8).

(2) That while on his former visit he appears to have done no

missionary work there, he now went expressly "to preach Christ's

Gospel," and found "a door opened unto him of the Lord" there, which he

entered so effectually as to lay the foundation of a church there

(Ac 20:6, 7).

(3) That he would have remained longer there but for his uneasiness at

the non-arrival of Titus, whom he had despatched to Corinth to finish

the collection for the poor saints at Jerusalem

(1Co 16:1, 2;

2Co 8:6),

but still more, that he might bring him word what effect his first

Epistle to that church had produced. (He had probably arranged that

they should meet at Troas). (4) That in this state of mind, afraid of

something wrong, he "took leave" of the brethren at Troas, and went

from thence into Macedonia.

It was, no doubt, the city of PHILIPPI that he

came to (landing at Nicopolis, its seaport, see on

Ac 16:11, 12),

as appears by comparing

2Co 11:9,

where "Macedonia" is named, with

Php 4:15,

where it appears that Philippi is meant. Here he found the brethren,

whom he had left on his former visit in circumstances of such deep

interest, a consolidated and thriving church, generous and warmly

attached to their father in Christ; under the superintendence,

probably, of our historian, "the beloved physician" (see on

Ac 16:40).

All that is said by our historian of this Macedonian visit is that "he

went over those parts and gave them much exhortation." (5) Titus not

having reached Philippi as soon as the apostle, "his flesh had no rest,

but he was troubled on every side: without were fightings, within were

fears"

(2Co 7:5).

(6) At length Titus arrived, to the joy of the apostle, the bearer of

better tidings from Corinth than he had dared to expect

(2Co 7:6, 7, 13),

but checkered by painful intelligence of the efforts of a hostile party

to undermine his apostolic reputation there

(2Co 10:1-18).

(7) Under the mixed feelings which this produced, he wrote--from

Macedonia, and probably Philippi--his

SECOND

EPISTLE TO THE

CORINTHIANS

(see

Introduction

to Second Corinthians); despatching Titus with it, and along with him

two other unnamed deputies, expressly chosen to take up and bring their

collection for the poor saints at Jerusalem, and to whom he bears the

beautiful testimony, that they were "the glory of Christ"

(2Co 8:22, 23).

(8) It must have been at this time that he penetrated as far as to the

confines of "Illyricum," lying along the shores of the Adriatic

(Ro 15:19).

He would naturally wish that his second Letter to the Corinthians

should have some time to produce its proper effect ere he revisited

them, and this would appear a convenient opportunity for a northwestern

circuit, which would enable him to pay a passing visit to the churches

at Thessalonica and Berea, though of this we have no record. On his way

southward to Greece, he would preach the Gospel in the intermediate

regions of Epirus, Thessaly, and Boeotia (see

Ro 15:19),

though of this we have no record.

2. he came into Greece--or Achaia, in pursuance of the

second part of his plan

(Ac 19:21).

3. And there abode three months--Though the province only is

here mentioned, it is the city of CORINTH that is

meant, as the province of "Macedonia"

(Ac 20:1)

meant the city of Philippi. Some rough work he anticipated on his

arrival at Corinth

(2Co 10:1-8, 11; 13:1-10)

though he had reason to expect satisfaction on the whole; and as we

know there were other churches in Achaia besides that at Corinth

(2Co 1:1; 11:10),

he would have time enough to pay them all a brief visit during the

three months of his stay there. This period was rendered further

memorable by the despatch of the

EPISTLE TO THE

ROMANS,

written during his stay at Corinth and sent by "Phœbe, a servant

[deaconess] of the Church at Cenchrea" (see on

Ac 18:3),

a lady apparently of some standing and substance, who was going thither

on private business. (See on

Ro 16:1

and see

Introduction

to Romans).

And when the Jews laid wait for him, as he was about to sail into

Syria--He had intended to embark, probably at Cenchrea, the eastern

harbor of the city, for Palestine, on his route to Jerusalem, the

third part of his plan

(Ac 19:21).

But having detected some conspiracy against his life by his bitter

Jewish enemies as at Damascus

(Ac 9:22-25)

and Jerusalem

(Ac 9:29, 30),

he changed his plan and determined "to return" as he had come, "through

Macedonia." As he was never more to return to Corinth, so this route

would bring him, for the last time, face to face with the attached

disciples of Berea, Thessalonica, and Philippi.

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

Sopater of Berea--The true reading, beyond doubt, is, "Sopater [the

son] of Pyrrhus of Berea." Some think this mention of his father was to

distinguish him from Sosipater (the same name in fuller form), mentioned

in

Ro 16:21.

But that they were the same person seems more probable.

of the Thessalonians, Aristarchus--(See on

Ac 19:29).

and Secundus--of whom nothing else is known.

Gaius of Derbe--Though the Gaius of

Ac 19:29

is said to be of "Macedonia," and this one "of Derbe," there is no

sufficient reason for supposing them different persons; on the

contrary,

Ro 16:23

(compare with

3Jo 1,

where there is hardly any reason to doubt that the same Gaius is

addressed) seems to show that though he spent an important part of his

Christian life away from his native Derbe, he had latterly retired to

some place not very far from it.

and Timotheus--not probably of Derbe, as one might suppose from

this verse, but of Lystra (see on

Ac 16:1);

both being so associated in his early connection with the apostle that

the mention of the one in the previous clause would recall the other on

the mention of his name.

and of Asia, Tychicus and Trophimus--The latter was an Ephesian, and

probably the former also. They seem to have put themselves, from this

time forward, at the apostle's disposal, and to the very last been a

great comfort to him

(Eph 6:21, 22;

Col 4:7, 8;

Ac 21:29;

2Ti 4:12, 20).

From the mention of the places to which each of these companions

belonged, and still more the order in which they occur, we are left to

conclude that they were deputies from their respective churches,

charged with taking up and bringing on the collection for the poor

saints at Jerusalem, first at Berea, next at Thessalonica, then at

Philippi

[HOWSON],

where we gather that our historian himself rejoined the party

(from the resumption at

Ac 20:5

of the "us," dropped at

Ac 16:17),

5, 6. These going before--perhaps to announce and prepare for the

apostle's coming.

tarried for us at Troas.

6. And we sailed . . . from Philippi after the days of

unleavened bread--(that is, the Passover). This, compared with

1Co 16:8,

shows that the three months spent at Corinth

(Ac 20:3)

were the winter months.

came . . . to Troas--for the third and last time.

(See on

Ac 16:8

and

Ac 20:1).

in the five days--As it might have been done in two days, the wind

must have been adverse. The vivid style of one now present will be here

again observed.

where we abode seven days--that is, arriving on a Monday, they stayed

over the Jewish sabbath and the Lord's Day following; Paul occupying

himself, doubtless, in refreshing and strengthening fellowship with the

brethren during the interval.

7. upon the first day of the week, when the disciples came

together--This, compared with

1Co 16:2,

and other similar allusions, plainly indicates that the Christian

observance of the day afterwards distinctly called "the Lord's Day,"

was already a fixed practice of the churches.

Paul preached--discoursed. The tense implies continued

action--"kept discoursing."

8. there were many lights in the upper chamber--not a mere piece of

graphic detail by an eye-witness [HACKETT,

HOWSON], but mentioned,

probably, as increasing the heat and contributing to drowsiness

[WEBSTER

and WILKINSON], as the next clause seems to show.

9. in a--"the."

window--or window seat, or recess.

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

and was taken up dead--"The window projected (according to the side

of the room where it was situated) either over the street or over the

interior court; so that in either case he fell on the hard earth or

pavement below."

10-12. Paul . . . fell on him--like Elisha

(2Ki 4:34).

his life is in him--now restored; compare

Mr 5:39.

11. broken bread and eaten--with what a mixture of awe and joy

after such an occurrence! "And eaten"--denoting a common repast, as

distinguished from the breaking of the eucharistic bread.

and talked a long while, even till break of day--How lifelike

this record of dear Christian fellowship, as free and gladsome as it

was solemn! (See

Ec 9:7).

Ac 20:13-38.

CONTINUING

HIS

ROUTE TO

JERUSALEM

HE

REACHES

MILETUS,

WHENCE

HE

SENDS FOR THE

ELDERS OF

EPHESUS--HIS

FAREWELL

ADDRESS TO

THEM.

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

unto Assos; there . . . to take in Paul: for so had he

appointed, minding himself to go afoot--"to go by land." (See on

Mr 6:33).

In sailing southward from Troas to Assos, one has to round Cape

Lecture, and keeping due east to run along the northern shore of the

Gulf of Adramyttium, on which it lies. This is a sail of nearly forty

miles; whereas by land, cutting right across, in a southeasterly

direction, from sea to sea, by that excellent Roman road which then

existed, the distance was scarcely more than half. The one way Paul

wished his companions to take, while he himself, longing perhaps to

enjoy a period of solitude, took the other, joining the ship, by

appointment, at Assos.

14. came to Mitylene--the capital of the beautiful and classical

island of Lesbos, which lies opposite the eastern shore of the Ægean

Sea, about thirty miles south of Assos; in whose harbor they seem to

have lain for the night.

15, 16. came the next day over against Chios--now Scio: one of the

most beautiful of those islands between which and the coast the sail is

so charming. They appear not to have touched at it.

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

at Samos--another island coming quite close to the mainland, and

about as far south of Chios as it is south of Lesbos.

tarried--for the night.

at Trogyllium--an anchorage on the projecting mainland, not more

than a mile from the southern extremity of the island of Samos.

next day we came to Miletus--on the mainland; the ancient capital

of Ionia, near the mouth of the Meander.

16. For Paul had determined to sail by--or "sail past."

Ephesus--He was right opposite to it when approaching Chios.

because he would not spend time in Asia--the Asian province of which

Ephesus was the chief city.

for he hasted, if . . . possible . . . to be at Jerusalem the day of

Pentecost--as a suitable season for giving in the great collection

from all the western churches, for keeping the feast, and clearing his

apostolic position with the Church, then represented in large number at

Jerusalem. The words imply that there was considerable ground to doubt

if he would attain this object--for more than three of the seven weeks

from Passover to Pentecost had already expired--and they are inserted

evidently to explain why he did not once more visit Ephesus.

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

church--As he was now some forty miles south of Ephesus, we might

think that more time would be lost by sending thus far for the elders to

come to him, than by going at once to Ephesus itself, when so near it.

But if unfavorable winds and stormy weather had overtaken them, his

object could not have been attained, and perhaps he was unwilling to run

the risk of detention at Ephesus by the state of the church and other

causes. Those here called "elders" or "presbyters," are in

Ac 20:28

called "bishops." (See on

Ac 20:28).

The identity of presbyters and bishops in the New Testament is beyond

all reasonable dispute.

18. Ye know . . . after what manner I have been with you at all

seasons--For the Christian integrity and fidelity of his whole official

intercourse with them he appeals to themselves.

19. Serving the Lord--Jesus.

with all humility . . . and many tears and temptations--Self-exaltation

was unknown to him, and ease of mind: He "sowed in tears," from

anxieties both on account of the converts from whom he "travailed in

birth," and of the Jews, whose bitter hostility was perpetually

plotting against him, interrupting his work and endangering his life.

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

nothing that was profitable--edification directing all.

have taught you publicly, and from house to house--Did an apostle,

whose functions were of so wide a range, not feel satisfied without

private as well as public ministrations? How then must pastors feel?

[BENGEL].

21. Testifying both to Jews and . . . Greeks--laboring under a common

malady, and recoverable only by a common treatment.

repentance toward God, and faith toward our Lord Jesus

Christ--(See on

Ac 5:31).

REPENTANCE,

as distinguished from faith, is that state of the "honest and

good heart" which arises from a discovery of one's contrariety to the

righteous demands of the divine law. This is said to be "toward

God," because seeing Him to be the party dishonored by sin, it

feels all its acknowledgments and compunctions to be properly due to

Him, as the great Lawgiver, and directs them to Him accordingly;

condemning, humbling itself, and grieving before Him, looking also to

Him as its only Hope of deliverance. FAITH is said

to be "toward our Lord Jesus Christ," because in that frame of

mind just described it eagerly credits the testimony of relief divinely

provided in Christ, gladly embraces the overtures of reconciliation in

Him, and directs all its expectations of salvation, from its first

stage to its last, to Him as the one appointed Medium of all grace from

God to a sinful world. Thus we have here a brief summary of all Gospel

preaching. And it is easy to see why repentance is here put before

faith; for the former must of necessity precede the latter. There is a

repentance subsequent to faith, the fruit of felt pardon and

restoration. It was this which drew the tears with which the Saviour's

feet were once so copiously moistened.

(Lu 7:37, 38, 47;

and compare

Eze 16:63).

But that is not the light in which it is here presented.

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

bound in the spirit--compare

Ac 19:21.

This internal pressure, unattended with any knowledge of "what was to

befall him there," was the result of that higher guidance which shaped

all his movements.

23. Save that the Holy Ghost witnesseth in every city, &c.--by

prophetic utterances from city to city, as in

Ac 11:4; 21:10, 11.

Analogous premonitions of coming events are not unknown to the general

method of God's providence. They would tend to season the apostle's

spirit.

24. But none of these things move me, neither, &c.--In this noble

expression of absolute dedication to the service of Christ and

preparedness for the worst that could befall him in such a cause, note

(1) his jealousy for the peculiar character of his mission, as

immediately from Christ Himself on which all the charges against him

turned; (2) the burden of that Gospel which he preached--GRACE; it was

"the Gospel of the Grace of God."

25-27. I know that ye all . . . shall see my face no

more--not an inspired prediction of what was certainly to be, but

what the apostle, in his peculiar circumstances, fully expected.

Whether, therefore, he ever did see them again, is a question to be

decided purely on its own evidence.

26. I am pure from the blood of all men--

(Ac 18:6;

and compare

1Sa 12:3, 5;

Eze 3:17-21; 33:8, 9).

27. For I have not shunned to declare . . . all the counsel of God--God's way of salvation, and His kingdom of

souls saved by His Son Jesus

Christ. See

Lu 7:30.

28. Take heed . . . unto yourselves--Compare

1Ti 3:2-7; 4:16; 6:11.

and to all the flock--Compare

Heb 13:17.

Observe here how the personal is put before the pastoral

care.

over . . . which the Holy Ghost hath made you--Compare

Joh 20:22, 23;

Eph 4:8, 11, 12;

Re 3:1.

(Ac 14:23

shows that the apostle did not mean to exclude human

ordination).

overseers--or, as the same word is everywhere else rendered in

our version, "bishops." The English Version has hardly dealt fair in

this case with the sacred text, in rendering the word "overseers,"

whereas it ought here, as in all other places, to have been "bishops,"

in order that the fact of elders and bishops having been originally and

apostolically synonymous, might be apparent to the ordinary English

reader, which now it is not

[ALFORD]. The distinction between these

offices cannot be certainly traced till the second century, nor was it

established till late in that century.

to feed the church of God--or, "the Church of the Lord." Which of

these two readings of the text is the true one, is a question which has

divided the best critics. The evidence of manuscripts preponderates in

favor of "THE LORD"; some of the most ancient Versions, though not all,

so read; and ATHANASIUS, the great champion of the supreme Divinity

of Christ early in the fourth century, says the expression "Church of

God" is unknown to the Scriptures. Which reading, then, does the

internal evidence favor? As "Church of God" occurs nine times

elsewhere in Paul's writings, and "Church of the Lord" nowhere, the

probability, it is said, is that he used his wonted phraseology here

also. But if he did, it is extremely difficult to see how so many early

transcribers should have altered it into the quite unusual phrase,

"Church of the Lord"; whereas, if the apostle did use this latter

expression, and the historian wrote it so accordingly, it it easy to see

how transcribers might, from being so accustomed to the usual phrase,

write it "Church of God." On the whole, therefore, we accept the

second reading as most probably the true one. But see what follows.

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

with his own blood--"His own" is emphatic: "That glorified Lord who

from the right hand of power in the heavens is gathering and ruling the

Church, and by His Spirit, through human agency, hath set you over it,

cannot be indifferent to its welfare in your hands, seeing He hath given

for it His own most precious blood, thus making it His own by the

dearest of all ties." The transcendent sacredness of the Church of

Christ is thus made to rest on the dignity of its Lord and the

consequent preciousness of that blood which He shed for it. And as the

sacrificial atoning character of Christ's death is here plainly

expressed, so His supreme dignity is implied as clearly by the

second reading as it is expressed by the first. What a motive to

pastoral fidelity is here furnished!

29, 30. after my departing shall grievous wolves enter in among

you--Two classes of coming enemies are here announced, the one more

external to themselves, the other bred in the bosom of their own

community; both were to be teachers, but the one, "grievous wolves,"

not sparing, that is, making a prey of the flock; the other

(Ac 20:30),

simply sectarian "perverters" of the truth, with the view of drawing a

party after them. Perhaps the one pointed to that subtle poison of

Oriental Gnosticism which we know to have very early infected the

Asiatic churches; the other to such Judaizing tendencies as we know to

have troubled nearly all the early churches. See the Epistles to the

Ephesians, Colossians, and Timothy, also those to the

seven churches of Asia

(Re 2:1-3:22).

But watchfulness against all that tends to injure and corrupt

the Church is the duty of its pastors in every age.

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

was nearer three than two years.

I ceased not to warn every one night and day with tears--What an appeal

to be able to make! "And if this was an apostle's part, how much more a

pastor's!" [BENGEL].

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

and to the word of his grace--that message of His pure grace

(Ac 20:24)

(1Pe 1:5).

which--that is, God.

is able to build you up, and to give you an inheritance, &c.--Observe

how salvation--not only in its initial stages of pardon and

regeneration, but in all its subsequent stages of "up-building,"

even to its consummation in the final inheritance--is here ascribed

to the "ability" of God to bestow it, as in

Ro 16:25;

Eph 3:20;

particularly

Jude 24;

and compare

2Ti 1:12,

where the same thing is ascribed to Christ.

among all them which are sanctified--Sanctification is here viewed

as the final character and condition of the heirs of glory, regarded as

one saved company.

34. these hands--doubtless holding them up, as before Agrippa in

chains

(Ac 26:29).

have ministered unto my necessities, and to them that were with me--See

Ac 18:3;

1Co 4:12; 9:6,

written from Ephesus; also

1Th 2:9.

35. that so labouring--as I have done for others as well as myself.

ye ought to support the weak to remember the words of the Lord Jesus,

how he--"how Himself."

said, It is more blessed to give than to receive--This golden

saying, snatched from oblivion, and here added to the Church's abiding

treasures, is apt to beget the wish that more of what issued from those

Lips which "dropped as an honeycomb," had been preserved to us. But

see on

Joh 21:25.

36-38. he kneeled down and prayed with them all, &c.--Nothing can be

more touching than these three concluding verses, leaving an indelible

impression of rare ministerial fidelity and affection on the apostle's

part, and of warm admiration and attachment on the part of these

Ephesian presbyters. Would to God that such scenes were more frequent in

the Church!