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 in Jerusalem on the day of Pentecost.
From Miletus he sent to Ephesus, and called to himself the elders of the assembly. When they had come to him, he said to them, “You yourselves know, from the first day that I set foot in Asia, how I was with you all the time, serving the Lord with all humility, with many tears, and with trials which happened to me by the plots of the Jews; how I didn’t shrink from declaring to you anything that was profitable, teaching you publicly and from house to house, testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus. Now, behold, I go bound by the Spirit to Jerusalem, not knowing what will happen to me there; except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. But these things don’t count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the Good News of the grace of God.
“Now, behold, I know that you all, among whom I went about preaching God’s Kingdom, will see my face no more. Therefore I testify to you today that I am clean from the blood of all men, for I didn’t shrink from declaring to you the whole counsel of God. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. For I know that after my departure, vicious wolves will enter in among you, not sparing the flock. Men will arise from among your own selves, speaking perverse things, to draw away the disciples after them. Therefore watch, remembering that for a period of three years I didn’t cease to admonish everyone night and day with tears. Now, brothers, I entrust you to God and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. I coveted no one’s silver, gold, or clothing. You yourselves know that these hands served my necessities, and those who were with me. In all things I gave you an example, that so laboring you 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.’”
When he had spoken these things, he knelt down and prayed with them all. They all wept freely, and fell on Paul’s neck and kissed him, sorrowing most of all because of the word which he had spoken, that they should see his face no more. Then they accompanied him to the ship.
John Calvin 1540 · Public Domain On vv16, 18, 19, 20, 21, 22, 23, 24, 25, 26, 28, 29, 30, 31, 32, 33, 34, 36, 37 16. For Paul purposed. It is not to be…
16. For Paul purposed. It is not to be doubted but that he had great and weighty causes to make haste; not that he made so great account of the day, but because strangers did then use to come together to Jerusalem out of all quarters. Forasmuch as he did hope that he might do some good in such a great assembly, he would not foreslow [neglect] the opportunity. Therefore, let us know that the worship of the law was not the cause that he made so great haste, but he set before his eyes the edifying of the Church; partly that he might show to the faithful that the kingdom of Christ was enlarged, partly that if there were any as yet strangers from Christ, he might gain them; partly that he might stop the mouths of the wicked. Notwithstanding, we must note, that he did, in the mean season, provide for other churches. For, in sending for the elders of Ephesus to Miletus, he showeth that he did not neglect Asia. And whereas they come together when they be called, it is not only a token of concord, but also of modesty; for they were many; yet doth it not irk them to obey one apostle of Christ, whom they knew to be endued with singular gifts. Moreover, it appeareth more plainly by the text, [context] that those are called elders, not which were grey-headed, but such as were rulers of the Church. And it is an usual thing almost in all tongues, that those be called elders and fathers who are appointed to govern others, though their age be not always accordingly.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv16, 17, 18, 20, 22, 26, 27, 28, 29, 30, 32, 33, 35, 37 Paul an earnest and diligent follower of Christ, making…
Paul an earnest and diligent follower of Christ, making haste to his bonds without any ceasing or stopping in his race, doth first of all as it were make his testament, wherein he giveth an account of his former life, defendeth the doctrine which he taught, and exhorteth the Pastors of the Church to persevere and go forward with continuance in their office.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–38 15 And we sailed thence, and came the next…
15 And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus.
16 For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
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Ver. 16. To be at Jerusalem] Not so much to observe the legal rites, which he knew to be then abrogated (only sepelienda erat synagoga cum honore), as to edify the Church, by declaring to the faithful there how Christ’s kingdom was propagated abroad, and by confuting the slanderous aspersions cast upon him by evil-minded men.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv16–38 Ephesus was not so far from Miletus; but lest…
Ephesus was not so far from Miletus; but lest he should hinder his journey, he would not go thither.
If it were possible for him; or, as Act 18:21, if the Lord would; for his endeavour should not be wanting.
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To be at Jerusalem the day of Pentecost; not that he placed any religion in the observing this feast, which was abrogated and done away by being fulfilled, Act 2:1-47; but because of the vast concourse of people at all those solemn feasts, when his opportunities to magnify Christ and his truths might be the greater.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv17, 22, 28, 32, 33, 36 The foregoing verses acquainted us how very intent St.…
The foregoing verses acquainted us how very intent St. Paul was upon his journey to Jerusalem at the feast of Pentecost, he hoping then and there to have a precious opportunity for preaching Jesus Christ, and him crucified, to his countrymen the Jews: now, lest he should be hindered in his expedition, he determines to slip by Ephesus, without touching there; but could not satisfy himself without seeing of, and speaking to, the ministers of Ephesus, whom for that purpose he sends for to Miletus, and there in a grave and pious discourse, which warmed their hearts, and melted them into tears, he takes his farewell of them.
Here note, 1. That St. Paul speaks much in his own vindication, but nothing by way of ostentation. A minister, when he is leaving his people, may modestly enough say something in his own vindication; for there are enough, as soon as his back is turned, will say more than is true by way of accusation.
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Note, 2. That when the apostle here speaks much that looks like self-condemnation, it is rather to propound himself as a mirror for gospel-ministers, and a pattern for all pious pastors; that whenever they leave their people they may go off with a clear conscience, and be able to appeal to the consciences of their people as touching their carriage and conversation amongst them.
Note, 3. The several particular instances of his ministerial faithfulness:
1. He instances in his own humility; though he was lofty in his ministry, yet was he lowly in his mind; He served the Lord with all humility of mind. The better any man is, the lower thoughts he has of himself. Almighty God renders that man most honourable, that minister most serviceable, whom he finds most humble. In his affectionateness in preaching the gospel, he mingles tears with his exhortation, Serving the Lord with all humility of mind, and with many tears.
2.In his constancy in preaching, and private inspection: publicly in the synagogues, and privately from house to house, like a good shepherd, labouring to understand the state of his whole flock, and of every lamb in it, that no soul might miscarry through his neglect, for which the great and good Shepherd died.
3. He acquaints them, not only with the manner, but also with the matter of his preaching; namely, Repentance towards God, and faith in our Lord Jesus Christ; which two graces comprehend the sum of a Christian’s duty. Ministers must join these two together in their preaching, and our hearers must not separate them in their practice. They who repent without believing, or believe without repenting, do indeed do neither.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On vv17, 36 It should seem the ship Paul and his companions…
It should seem the ship Paul and his companions were embarked in for Jerusalem attended him on purpose, and staid or moved as he pleased; for when he came to Miletus, he went ashore, and tarried thee so long as to send for the elders of Ephesus to come to him thither; for if he had gone up to Ephesus, he could never have got away from them. These elders, or presbyters, some think, were those twelve who received the Holy Ghost by Paul's hands, Act 19:6. But, besides these, it is probable that Timothy had ordained other elders there for the service of that church, and the country about; these Paul sent for, that he might instruct and encourage them to go on in the work to which they had laid their hands. And what instructions he gave to them they would give to the people under their charge.
It is a very pathetic and practical discourse with Paul here takes leave of these elders, and has in it much of the excellent spirit of this good man.
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I. He appeals to them concerning both his life and doctrine, all the time he had been in and about Ephesus (Act 20:18): "You know after what manner I have been with you, and how I have done the work of an apostle among you." He mentions this as a confirmation of his commission and consequently of the doctrine he had preached among them. They all knew him to be a man of serious, gracious, heavenly spirit, that he was no designing self-seeking man, as seducers are; he could not have been carried on with so much evenness and constancy in his services and sufferings, but by the power of divine grace. The temper of his mind, and the tenour both of his preaching and conversation, were such as plainly proved that God was with him of a truth, and that he was actuated and animated by a better spirit than his own. - He likewise makes this reference to his own conduct as an instruction to them, in whose hands the work was now left, to follow his example: "You know after what manner I have been with you, how I have conducted myself as a minister; in like manner be you with those that are committed to your charge when I am gone (Phi 4:9), what you have seen in me that is good do."
1. His spirit and conversation were excellent and exemplary; they knew after what manner he had been among them, and how he had had his conversation towards them, in simplicity and godly sincerity (Co2 1:12), how holily, justly, and unblamably he behaved himself, and how gentle he was towards them, Th1 2:7, Th1 2:10. (1.) He had conducted himself well all along, from the very first day that he came into Asia - at all seasons; the manner of his entering in among them was such as nobody could find fault with. He appeared from the first day they knew him to be a man that aimed not only to do well, but to do good, wherever he came. He was a man that was consistent with himself, and all of a piece; take him where you would he was the same at all seasons, he did not turn with the wind nor change with the weather, but was uniform like a die, which, throw it which way you will, lights on a square side. (2.) He had made it his business to serve the Lord, to promote the honour of God and the interest of Christ and his kingdom among them. He never served himself, nor made himself a servant of men, of their lusts and humours, nor was he a time-server; but he made it his business to serve the Lord. In his ministry, in his whole conversation, he proved himself what he wrote himself, Paul a servant of Jesus Christ, Rom 1:1. (3.) He had done his work with all humility of mind - meta pasēs tapeinophrosunēs, that is, in all works of condescension, modesty, and self-abasement. Though he was one that God had put a great deal of honour upon, and done a great deal of good by, yet he never took state upon him, nor kept people at a distance, but conversed as freely and familiarly with the meanest, for their good, as if he had stood upon a level with them. He was willing to stoop to any service, and to make himself and his labours as cheap as they could desire. Note, Those that would in any office serve the Lord acceptably to him, and profitably to others, must do it with all humility of mind, Mat 20:26, Mat 20:27. (4.) He had always been very tender, affectionate, and compassionate, among them; he had served the Lord with many tears. Paul was herein like his Master; often in tears; in his praying, he wept and made supplication, Hos 12:5. In his preaching, what he had told them before he told them again, even weeping, Phi 3:18. In his concern for them, though his acquaintance with them was but of a late standing, yet so near did they lie to his heart that he wept with those that wept, and mingled his tears with theirs upon every occasion, which was very endearing. (5.) He had struggled with many difficulties among them. He went on in his work in the face of much opposition, many temptations, trials of his patience and courage, such discouragements as perhaps were sometimes temptations to him, as to Jeremiah in a like case to say, I will not speak any more in the name of the Lord, Jer 20:8, Jer 20:9. These befell him by the lying in wait of the Jews, who still were plotting some mischief or other against him. Note, Those are the faithful servants of the Lord that continue to serve him in the midst of troubles and perils, that care not what enemies they make, so that they can but approve themselves to their Master, and make him their friend. Paul's tears were owing to his temptations; his afflictions helped to excite his good affections.
2. His preaching was likewise such as it should be, Act 20:20, Act 20:21. He came to Ephesus to preach the gospel of Christ among them, and he had been faithful both to them and to him that appointed him. (1.) He was a plain preacher, and one that delivered his message so as to be understood. This is intimated in two words, I have shown you, and have taught you. He did not amuse them with nice speculations, nor lead them into, and then lose them in, the clouds of lofty notions and expressions; but he showed them the plain truths of the gospel, which were of the greatest consequence and importance, and taught them as children are taught. "I have shown you the right way to happiness, and taught you to go in it." (2.) He was a powerful preacher, which is intimated in his testifying to them; he preached as one upon oath, that was himself fully assured of the truth of what he preached and was desirous to convince them of it and to influence and govern them by it. He preached the gospel, not as a hawker proclaims news in the street (it is all one to him whether it be true or false), but as a conscientious witness gives in his evidence at the bar, with the utmost seriousness and concern. Paul preached the gospel as a testimony to them if they received it, but as a testimony against them if they rejected it. (3.) He was a profitable preacher, one that in all his preaching aimed at doing good to those he preached to; he studied that which was profitable unto them, which had a tendency to make them wise and good, wiser and better, to inform their judgments and reform their hearts and lives. He preached ta sumpheronta, such things as brought with them divine light, and heat, and power to their souls. It is not enough not to preach that which is hurtful, which leads into error or hardens in sin, but we must preach that which is profitable. We do all things, dearly beloved, for your edifying. Paul aimed to preach not that which was pleasing, but that which was profitable, and to please only in order to profit. God is said to teach his people to profit, Isa 48:17. Those teach for God that teach people to profit. (4.) He was a painstaking preacher, very industrious and indefatigable in his work; he preached publicly, and from house to house. He did not confine himself to a corner when he had opportunity of preaching in the great congregation; nor did he confine himself to the congregation when there was occasion for private and personal instruction. He was neither afraid nor ashamed to preach the gospel publicly, nor did he grudge to bestow his pains privately, among a few, when there was occasion for it. He preached publicly to the flock that came together into the green pastures, and went from house to house to seek those that were weak and had wandered, and did not think that the one would excuse him from the other. Ministers should in their private visits, and as they go from house to house, discourse of those things which they have taught publicly, repeat them, inculcate them, and explain them, if it be needful, asking, Have you understood all these things? And, especially, they should help persons to apply the truth to themselves and their own case. (5.) He was a faithful preacher. He not only preached that which was profitable, but he preached every thing that he thought might be profitable, and kept back nothing, though the preaching of it might either cost him more pains or be disobliging to some and expose him to their ill-will. He declined not preaching whatever he thought might be profitable, though it was not fashionable, nor to some acceptable. He did not keep back reproofs, when they were necessary and would be profitable, for fear of offending; nor did he keep back the preaching of the cross, though he knew it was to the Jews a stumbling-block and to the Greeks foolishness, as the Roman missionaries in China lately did. (6.) He was a catholic preacher. He testified both to the Jews and also to the Greeks. Though he was born and bred a Jew, and had an entire affection for that nation, and was trained up in their prejudices against the Gentiles, yet he did not therefore confine himself to the Jews and avoid the Gentiles; but preached as readily to them as to the Jews, and conversed as freely with them. And, on the other hand, though he was called to be the apostle of the Gentiles, and the Jews had an implacable enmity against him upon that score, had done him many an ill turn, and here at Ephesus were continually plotting against him, yet he did not therefore abandon them as reprobates, but continued to deal with them for their good. Ministers must preach the gospel with impartiality; for they are ministers of Christ for the universal church. (7.) He was a truly Christian evangelical preacher. He did not preach philosophical notions, or matters of doubtful disputation, nor did he preach politics, or intermeddle at all with affairs of state or the civil government; but he preached faith and repentance, the two great gospel graces, the nature and necessity of them; these he urged upon all occasions. [1.] Repentance towards God; that those who by sin had gone away from God, and were going further and further from him into a state of endless separation from him, should by true repentance look towards God, turn towards him, move towards him, and hasten to him. He preached repentance as God's great command (Act 17:30), which we must obey - that men should repent, and turn to God, and do works meet for repentance (so he explains it, Act 26:20); and he preached it as Christ's gift, in order to the remission of sins (Act 5:31), and directed people to look up to him for it. [2.] Faith towards our Lord Jesus Christ. We must be repentance look towards God as our end; and by faith towards Christ as our way to God. Sin must by repentance be abandoned and forsaken, and then Christ must by faith be relied on for the pardon of sin. Our repentance towards God is not sufficient, we must have a true faith in Christ as our Redeemer and Saviour, consenting to him as our Lord and our God. For there is no coming to God, as penitent prodigals to a Father, but in the strength and righteousness of Jesus Christ as Mediator.
Such a preacher as this they all knew Paul had been; and, if they will carry on the same work, they must walk in the same spirit, in the same steps.
II. He declares his expectation of sufferings and afflictions in his present journey to Jerusalem, Act 20:22-24. Let them not think that he quitted Asia now for fear of persecution; nor, he was so far from running away like a coward from the post of danger that he was now like a hero hastening to the high places of the field, where the battle was likely to be hottest: Now, behold, I go bound in the spirit to Jerusalem, which may be understood either, (1.) Of the certain foresight he had of trouble before him. Though he was not yet bound in body, he was bound in spirit; he was in full expectation of trouble, and made it his daily business to prepare for it. He was bound in spirit, as all good Christians are poor in spirit, endeavouring to accommodate themselves to the will of God if they should be reduced to poverty. Or, (2.) Of the strong impulse he was under from the Spirit of God working upon his spirit to go this journey: "I go bound in the spirit, that is, firmly resolved to proceed, and well assured that it is by a divine direction and influence that I am so, and not from any humour or design of my own. I go led by the Spirit, and bound to follow him wherever he leads me."
1. He does not know particularly the things that shall befall him at Jerusalem. Whence the trouble shall spring, what shall be the occasion of it, what the circumstances and to what degree it shall arise, God had not thought fit to reveal to him. It is good for us to be kept in the dark concerning future events, that we may be always waiting on God and waiting for him. When we go abroad, it should be with this thought, we know not the things that shall befall us, nor what a day, or a night, or an hour, may bring forth; and therefore must refer ourselves to God, let him do with us as seemeth good in his eyes, and study to stand complete in his whole will.
2. Yet he does know in general that thee is a storm before him; for the prophets in every city he passed through told him, by the Holy Ghost, that bonds and afflictions awaited him. Besides the common notice given to all Christians and ministers to expect and prepare for sufferings, Paul had particular intimations of an extraordinary trouble, greater and longer than any he had yet met with, that was now before him.
3. He fixes a brave and heroic resolution to go on with his work, notwithstanding. It was a melancholy peal that was rung in his ears in every city, that bonds and afflictions did abide him; it was a hard case for a poor man to labour continually to do good, and to be so ill treated for his pains. Now it is worth while to enquire how he bore it. He was flesh and blood as well as other men; he was so, and yet by the grace of God he was enabled to go on with his work, and to look with a gracious and generous contempt upon all the difficulties and discouragements he met with in it. Let us take it from his own mouth here (Act 20:24), where he speaks not with obstinacy nor ostentation, but with a holy humble resolution: "None of these things move me; all my care is to proceed and to persevere in the way of my duty, and to finish well." Paul is here an example,
(1.) Of holy courage and resolution in our work, notwithstanding the difficulties and oppositions we meet with in it; he saw them before him, but he made nothing of them: None of these things move me; oudenos logon poioumai - I make no account of them. He did not lay these things to heart, Christ and heaven lay there. None of these things moved him. [1.] They did not drive him off from his work; he did not tack about, and go back again, when he saw the storm rise, but went on resolutely, preaching there, where he knew how dearly it would cost him. [2.] They did not deprive him of his comfort, nor make him drive on heavily in his work. In the midst of troubles he was as one unconcerned. In his patience he possessed his soul, and, when he was as sorrowful, yet he was always rejoicing, and in all things more than a conqueror. Those that have their conversation in heaven can look down, not only upon the common troubles of this earth but upon the threatening rage and malice of hell itself, and say that none of these things moved them, as knowing that none of these things can hurt them.
(2.) Of a holy contempt of life, and the continuance and comforts of it: Neither count I my life dear to myself. Life is sweet, and is naturally dear to us. All that a man has will he give for his life; but all that a man has, and life too, will he give who understands himself aright and his own interest, rather than lose the favour of God and hazard eternal life. Paul was of this mind. Though to an eye of nature life is superlatively valuable, yet to an eye of faith it is comparatively despicable; it is not so dear but it can be cheerfully parted with for Christ. This explains Luk 14:26, where we are required to hate our own lives, not in a hasty passion, as Job and Jeremiah, but in a holy submission to the will of God, and a resolution to die for Christ rather than to deny him.
(3.) Of a holy concern to go through with the work of life, which should be much more our care than to secure either the outward comforts of it or the countenance of it. Blessed Paul counts not his life dear in comparison with this, and resolves in the strength of Christ, non propter vitam vivendi perdere causas - that he never will, to save his life, lose the ends of living. He is willing to spend his life in labour, to hazard his life in dangerous services, to waste it in toilsome services; nay, to lay down his life in martyrdom, so that he may but answer the great intentions of his birth, of his baptism, and of his ordination to the apostleship. Two things this great and good man is in care about, and if he gain them it is no matter to him what becomes of life: - [1.] That he may be found faithful to the trust reposed in him, that he may finish the ministry which he has received of the Lord Jesus, may do the work which he was sent into the world about, or, rather, which he was sent into the church about, - that he may complete the service of his generation, may make full proof of his ministry, - that he may go through the business of it, and others may reap the advantage of it, to the utmost of what was designed, - that he may, as is said of the two witnesses, finish his testimony (Rev 11:7), and may not do his work by halves. Observe, First, The apostleship was a ministry both to Christ and to the souls of men; and those that were called to it considered more the ministry of it than the dignity or dominion of it; and, if the apostles did so, much more ought the pastors and teachers to do so, and to be in the church as those who serve. Secondly, This ministry was received from the Lord Jesus. He entrusted them with it, and from him they received their charge; for him they do their work, in his name, in his strength; and to him they must give up their account. It was Christ that put them into the ministry (Ti1 1:12); it is he that carries them on in their ministry, and from him they have strength to do their service and bear up under the hardships of it. Thirdly, The work of this ministry was to testify the gospel of the grace of God, to publish it to the world, to prove it, and to recommend it; and, being the gospel of the grace of God, it has enough in it to recommend itself. It is a proof of God's good-will to us, and a means of his good work in us; it shows him gracious towards us, and tends to make us gracious, and so is the gospel of the grace of God. Paul made it the business of his life to testify this, and desired not to live a day longer than he might be instrumental to spread the knowledge and savour and power of this gospel. [2.] That he may finish well. He cares not when the period of his life comes, nor how, be it ever so soon, ever so sudden, ever so sad, as to outward circumstances, so that he may but finish his course with joy. First, He looks upon his life as a course, a race, so the word is. Our life is a race set before us, Heb 12:1. This intimates that we have our labours appointed us, for we were not sent into the world to be idle; and our limits appointed us, for we were not sent into the world to be here always, but to pass through the world, nay, to run through it, and it is soon run through; I may add, to run the gauntlet through it. Secondly, He counts upon the finishing of his course, and speaks of it as sure and near, and that which he had his thoughts continually upon. Dying is the end of our race, when we come off either with honour or shame. Thirdly, He is full of care to finish it well, which implies a holy desire of obtaining and a holy fear of coming short. "Oh! that I may but finish my course with joy; and then all will be well, perfectly and eternally well." Fourthly, He thinks nothing too much to do, nor too hard to suffer, so that he may but finish well, finish with joy. We must look upon it as the business of our life to provide for a joyful death, that we may not only die safely, but die comfortably.
III. Counting upon it that this was the last time they should see him, he appeals to their consciences concerning his integrity, and demands of them a testimony to it.
1. He tells them that he was now taking his last leave of them (Act 20:25): I know that you all, among whom I have been conversant preaching the kingdom of God, though you may have letters from me, shall never see my face again. When any of us part with our friends, we may say, and should say, "We know not that ever we shall see one another again: our friends may be removed, or we ourselves may." But Paul here speaks it with assurance, by the Spirit of prophecy, that these Ephesians should see his face no more; and we cannot think that he who spoke so doubtfully of that which he was not sure of (not knowing the things that shall befall me there, v. 22) would speak this with so much confidence, especially when he foresaw what a trouble it would be to his friends here, unless he had had a special warrant from the Spirit to say it, to whom I think those do wrong who suppose that, notwithstanding this, Paul did afterwards come to Ephesus, and see them again. He would never have said thus solemnly, Now, behold, I know it, if he had not known it for certain. Not but that he foresaw that he had a great deal of time and work yet before him, but he foresaw that his work would be cut out for him in other places, and in these parts he had no more to do. Here he had for a great while gone about preaching the kingdom of God, preaching down the kingdom of sin and Satan, and preaching up the authority and dominion of God in Christ, preaching the kingdom of glory as the end and the kingdom of grace as the way. Many a time they had been glad to see his face in the pulpit, and saw it as it had been the face of an angel. If the feet of these messengers of peace were beautiful upon the mountains, what were their faces? But now they shall see his face no more. Note, We ought often to think of it, that those who now are preaching to us the kingdom of God will shortly be removed and we shall see their faces no more: the prophets, do they live for ever? Yet a little while is their light with us; it concerns us therefore to improve it while we have it, that when we shall see their faces no more on earth, yet we may hope to look them in the face with comfort in the great day.
2. He appeals to them concerning the faithful discharge of his ministry among them (Act 20:26): "Wherefore, seeing my ministry is at an end with you, it concerns both you and me to reflect, and look back;" and, (1.) He challenges them to prove him unfaithful, or to have said or done any thing by which he had made himself accessory to the ruin of any precious soul: I am pure from the blood of all men, the blood of souls. This plainly refers to that of the prophet (Eze 33:6), where the blood of him that perishes by the sword of the enemy is said to be required at the hand of the unfaithful watchman that did not give warning: "You cannot say but I have given warning, and therefore no man's blood can be laid at my door." If a minister has approved himself faithful, he may have this rejoicing in himself, I am pure from the blood of all men, and ought to have this testimony from others. (2.) He therefore leaves the blood of those that perish upon their own heads, because they had fair warning given them, but they would not take it. (3.) He charges these ministers to look to it that they took care and pains, as he had done: "I am pure from the blood of all men, see that you keep yourselves so too. I take you to record this day" - en tē sēmeron hēmera, "I call this day to witness to you:" so Streso. As sometimes the heaven and earth are appealed to, so here this day shall be a witness, this parting day.
3. He proves his own fidelity with this (Act 20:27): For I have not shunned to declare unto you all the counsel of God. (1.) He had preached to them nothing but the counsel of God, and had not added any inventions of his own; "it was pure gospel, and nothing else, the will of God concerning your salvation." The gospel is the counsel of God; it is admirably contrived by his wisdom, it is unalterably determined by his will, and it is kindly designed by his grace for our glory, Co1 2:7. This counsel of God it is the business of ministers to declare as it is revealed, and not otherwise nor any further. (2.) He had preached to them the whole counsel of God. As he had preached to them the whole counsel of God. As he had preached to them the gospel pure, so he had preached it to them entire; he had gone over a body of divinity among them, that, having the truths of the gospel opened to them methodically from first to last in order, they might the better understand them, by seeing them in their several connections with, and dependences upon, one another. (3.) He had not shunned to do it; had not wilfully nor designedly avoided the declaring of any part of the counsel of God. He had not, to save his own pains, declined preaching upon the most difficult parts of the gospel, nor, to save his own credit, declined preaching upon the most plain and easy parts of it; he had not shunned preaching those doctrines which he knew would be provoking to the watchful enemies of Christianity, or displeasing to the careless professors of it, but faithfully took his work before him, whether they would hear or forbear. And thus it was that he kept himself pure from the blood of all men.
IV. He charges them as ministers to be diligent and faithful in their work.
1. He commits the care of the church at Ephesus, that is, the saints, the Christians that were there and thereabouts (Eph 1:1), to them, who, though doubtless they were so numerous that they could not all meet in one place, but worshipped God in several congregations, under the conduct of several ministers, are yet called here one flock, because they not only agreed in one faith, as they did with all Christian churches, but in many instances they kept up communion one with another. To these elders or presbyters the apostle here, upon the actual foresight of his own final leaving them, commits the government of this church, and tells them that not he, but the Holy Ghost, had made them overseers, episkopous - bishops of the flock. "You that are presbyters are bishops of the Holy Ghost's making, that are to take the oversight of this part of the church of God," Pe1 5:1, Pe1 5:2; Tit 1:5, Tit 1:7. While Paul was present at Ephesus, he presided in all the affairs of that church, which made the elders loth to part with him; but now this eagle stirs up the nest, flutters over her young; now that they begin to be fledged they must learn to fly themselves, and to act without him, for the Holy Ghost had made them overseers. They took not this honour to themselves, nor was it conferred upon them by any prince or potentate, but the Holy Ghost in them qualified them for, and enriched them to, this great undertaking, the Holy Ghost fell upon them, Act 19:6. The Holy Ghost also directed those that chose, and called, and ordained, them to this work in answer to prayer.
2. He commanded them to mind the work to which they were called. Dignity calls for duty; if the Holy Ghost has made them overseers of the flock, that is, shepherds, they must be true to their trust. (1.) They must take heed to themselves in the first place, must have a very jealous eye upon all the motions of their own souls, and upon all they said and did, must walk circumspectly, and know how to behave themselves aright in the house of God, in which they were now advanced to the office of stewards: "You have many eyes upon you, some to take example by you, others to pick quarrels with you, and therefore you ought to take heed to yourselves." Those are not likely to be skilful or faithful keepers of the vineyards of others that do not keep their own. (2.) "Take heed to the flock, to all the flock, some to one part of it, others to another, according as your call and opportunity are, but see that no part of it be neglected among you." Ministers must not only take heed to their own souls, but must have a constant regard to the souls of those who are under their charge, as shepherds have to their sheep, that they may receive no damage: "Take heed to all the flock, that none of them either of themselves wander from the fold or be seized by the beasts of prey; that none of them be missing, or miscarry, through your neglect." (3.) They must feed the church of God, must do all the parts of the shepherd's office, must lead the sheep of Christ into the green pastures, must lay meat before them, must do what they can to heal those that are distempered and have no appetite to their meat, must feed them with wholesome doctrine, with a tender evangelical discipline, and must see that nothing is wanting that is necessary in order to their being nourished up to eternal life. There is need of pastors, not only to gather the church of God by bringing in of those that are without, but to feed it by building up those that are within. (4.) They must watch (Act 20:31), as shepherds keep watch over their flocks by night, must be awake and watchful, must not give way to spiritual sloth and slumber, but must stir up themselves to their business and closely attend it. Watch thou in all things (Ti2 4:5), watch against every thing that will be hurtful to the flock, and watch to every thing that will be advantageous to it; improve every opportunity of doing it a kindness.
3. He gives them several good reasons why they should mind the business of their ministry.
(1.) Let them consider the interest of their Master, and his concern for the flock that was committed to their charge, Act 20:28. It is the church which he has purchased with his own blood. [1.] "It is his own; you are but his servants to take care of it for him. It is your honour that you are employed for God, who will own you in his service; but then your carelessness and treachery are so much the worse if you neglect your work, for you wrong God and are false to him. From him you received the trust, and to him you must give up your account, and therefore take heed to yourselves. And, if it be the church of God, he expects you should show your love to him by feeding his sheep and lambs." [2.] He has purchased it. The world is God's by right of creation, but the church is his by right of redemption, and therefore it ought to be dear to us, for it was dear to him, because it cost him dear, and we cannot better show it than by feeding his sheep and his lambs. [3.] This church of God is what he has purchased; not as Israel of old, when he gave men for them, and people for their life (Isa 43:3, Isa 43:4), but with his own blood. This proves that Christ is God, for he is called so here, where yet he is said to purchase the church with his own blood; the blood was his as man, yet so close is the union between the divine and human nature that it is here called the blood of God, for it was the blood of him who is God, and his being so put such dignity and worth into it as made it both a valuable ransom of us from evil, and a valuable purchase for us of all good, nay, a purchase of us to Christ, to be to him a peculiar people: Thine they were, and thou gavest them to me. In consideration of this, therefore, feed the church of God, because it is purchased at so dear a rate. Did Christ lay down his life to purchase it, and shall his ministers be wanting in any care and pains to feed it? Their neglect of its true interest is a contempt of his blood that purchased it.
(2.) Let them consider the danger that the flock was in of being made a prey to its adversaries, Act 20:29, Act 20:30. "If the flock be thus precious upon the account of its relation to God, and its redemption by Christ, th
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv16–34 And from Miletus he sent to Ephesus,.... Which is…
And from Miletus he sent to Ephesus,.... Which is said, by some, to be about four hundred furlongs from Miletus, and, by others, ten German miles.
And called the elders of the church; that is, at Ephesus; not the ancient members of the church, but the officers of it; the pastors, bishops, and overseers, as they are called, Act 20:28 and are so styled from their office, and not their age. The twelve disciples the apostle found in this place, and the numerous converts made by him here, first composed this church, which doubtless was formed into Gospel order by himself; to which he afterwards wrote an epistle, when at a distance from them, called the Epistle to the Ephesians; and in the latter end of the first century, another epistle was sent from Jesus Christ himself, by the Apostle John, to this church, Rev 2:1 and which had an angel, pastor, or bishop over it; but who he was, is not certain; Caius, who is reckoned among the seventy disciples, is said to be bishop of it; See Gill on Luk 10:1. Some say Timothy was the first bishop of this church, and after him Onesimus; but these accounts are uncertain, and not to be depended on: but certain it is, that the Apostle John dwelt here, and in the parts adjacent, unto his death, and was a superintendent and overseer in common of this church, and others near it; concerning whom Irenaeus (g), a very ancient writer near his time, says, the church at Ephesus was founded by Paul; but John remained with them to the times of Trajan. In the "second" century Ignatius (h) wrote an epistle to this church, in which he speaks highly of it, saying, there was no heresy in it; and makes mention of Onesimus as bishop of it: in the "third" century there was a church in this place, and a very memorable affair happened here in the times of Decius; he having obliged all to sacrifice to the idols in the temple, seven persons, by name Maximianus, Malchus, Martinianus, Dionysius, Johannes, Serapion, and Constantine, were accused of Christianity, which they owned; but being soldiers, they had space given them to repent until the return of the emperor, who was going elsewhere: whilst he was gone they fled and hid themselves in the caves of Mount Caelius; upon the emperor's return they were inquired after, and found to be there; who, being provoked, ordered the mouth of the caverns to be shut up with stones, that they might be famished; and it is said, that what through fear and grief they fell asleep, and slept to a great age; some pretend to say to the times of Theodosius, and then awaked; and these are they that are called the seven sleepers: in the beginning of the "fourth" century there was a bishop of this church at the council of Nice: in the "fifth" century Ephesus was famous for a general synod, convened in it against Nestorius; and in this age we read of several bishops of this place: at the time of that synod, Memnon was bishop of it, and before him Antonius and Heraclides, and after him Basil, Bassianus, Stephen, and Paul: in the "sixth" century there was a bishop of this church present at the synod of Rome and Constantinople; and in the same age Ruffinus was bishop at Ephesus, who flourished under Mauritius the emperor: in the "seventh" century a bishop of this place assisted at the sixth council at Constantinople; in this century it was a metropolitan church, and Theodorus was archbishop of it: in the "eighth" century, one Theodosius presided over the church here; to which church the emperor Constantine gave a hundred pounds of gold (i): so far down Christianity is to be traced in this place.
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(g) Adv. Haeres. l. 3. c. 3. (h) Epist. p. 16, 17. (i) Magdeburg. Hist. Eccles. cent. 3. c. 2. p. 2. c. 12. p. 212. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. c. 10. p. 590. &c. cent. 6. c. 2. p. 4. c. 10. p. 342. cent. 7. c. 2. p. 3. c. 7. p. 111, 115. cent. 8. c. 2. p. 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27, 28, 29, 30, 31, 32, 33, 34, 35, 37, 38 For Paul had determined to sail by Ephesus -…
For Paul had determined to sail by Ephesus - Which lay on the other side of the bay. He hasted to be at Jerusalem on the day of pentecost - Because then was the greatest concourse of people.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38 Verse 16. To sail by Ephesus] Not to touch…
Verse 16. To sail by Ephesus] Not to touch there at this time.
To be at Jerusalem the day of pentecost.] That he might have the opportunity of preaching the kingdom of God to multitudes of Jews from different places, who would come up to Jerusalem at that feast; and then he no doubt expected to see there a renewal of that day of pentecost in which the Spirit was poured out on the disciples, and in consequence of which so many were converted to God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17, 18, 20, 22, 25, 28, 29, 31, 32, 33, 36 Act 20:17. And from Miletus he sent to Ephesus…
Act 20:17. And from Miletus he sent to Ephesus — Though Paul’s concern to be at Jerusalem by the feast of pentecost, prevented his going in person to visit the Christians at Ephesus, yet, as he was now only about ten miles distant from that city, and was desirous to know the state of the church there, and to contribute all in his power to its prosperity, he called the elders of it to come to him, that he might receive from them such information as he wished to obtain, and might give them such instructions and admonitions as he judged to be needful, and calculated to encourage and excite them to zeal and diligence, in the execution of their important office. And, on this occasion, he spake to them one of the most pathetic and edifying discourses which was ever delivered to a company of ministers; a discourse which the sacred historian has accurately recorded, and which, like the precepts of Moses, deserves to be written on the door- posts of the houses of all ministers, that, in going out and in, they may have it continually in their view, and adjust their conduct by it, as in a looking- glass.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv16–38 To sail by Ephesus - The word “by” in…
To sail by Ephesus - The word “by” in our translation is ambiguous. We say to go by a place, meaning either to take it in our way and to go to it, or to go past it. Here it means the latter. He intended to sail past Ephesus without going to it.
For he hasted ... - Had he gone to Ephesus, he would probably have been so delayed in his journey that he could not reach Jerusalem at the time of Pentecost.
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The day of Pentecost - See the notes on Act 2:1.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17, 19, 20, 22, 23, 24, 25, 28, 32, 34, 35, 37 He called the ancients of the Church. We might…
He called the ancients of the Church. We might translate the bishops, as the very same persons in the 28th verse are called bishops. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v17 17And [But] from Miletus he sent to Ephesus, and…
C.—THE APOSTLE PAUL’S FAREWELL DISCOURSE TO THE EPHESIAN ELDERS, AT MILETUS
Act_20:17-38
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17And [But] from Miletus he sent to Ephesus, and called the elders of the church. 18And when they were come to him, he said unto them, Ye know, [how, πῶς] from the first day that I came into Asia, after what manner [om. after what manner] I have been with you at all seasons [the whole time], 19Serving the Lord with all humility of mind [om. of mind], and with many [om. many8] tears, and temptations, which befell me by the lying in wait [the plots] of the Jews: 20And [om. And] how I kept back nothing that was profitable unto you [om. unto you], but have shewed [proclaimed unto] you, and have taught you publicly, and from house to house [in houses], 21Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22And now, behold, I go [journey] bound in the spirit unto Jerusalem, not knowing the things that shall [will] befall me there: 23Save that the Holy Ghost witnesseth [to me9] in every city [from city to city], saying that bonds and afflictions abide [await] me.10 24But none of these things move me, neither count I my life dear unto myself [But I esteem not my life as worthy of mention, as far as I am concerned11 ], so that I might [in order to] finish my course with joy, and the ministry [service], which I have received of [from] the Lord Jesus, to testify the gospel of the grace of God. 25And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God [om. of God12 ], shall [will] see my face no more. 26Wherefore I take you to record [I testify to you] this day, that I am13 pure from the blood of all men. 27For I have not shunned to declare unto you all the [For I have kept back (as in Act_20:20) nothing, but have proclaimed unto you the whole] counsel of God. 28Take heed therefore unto yourselves, and to all the flock, over the which [in which, ἐν ᾧ] the Holy Ghost hath made you [set you as, ἔθετο] overseers, to feed the church of God [of the Lord14 ], which he hath purchased with his own blood. 29For I know this, that [I know that15 ] after my departing [arrival] shall grievous [ravening] wolves enter in among you, not sparing [who will not spare] the flock. 30Also [out of the midst] of your own selves shall [will] men arise, speaking perverse [perverted] things, [in order] to draw away [the, τοὺς] disciples after them. 31Therefore watch, and remember, that by the space of [that for] three years [night and day] I ceased not to warn [exhort] every one night and day [here om. night and day] with tears. 32And now, brethren [om. brethren16 ], I commend you to God, and to the word of his grace, which [who] is able to build17 you [om. you] up, and to give you [om. you18 ] an inheritance among all them which [who] are sanctified. 33I have coveted no man’s [desired of no one] silver, or gold, or apparel. 34Yea, [om. Yea19 ] ye [Ye] yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35I have shewed you [in] all things, how [om. how] that so laboring ye ought to support [sustain] the weak, and to remember the words20 of the Lord Jesus, how he [for he himself, ὅτι αὐτὸς] said, It is more blessed to give than to receive.
36And when he had thus spoken [had said this, ταῦτα], he kneeled down, and prayed with them all. 37And they all wept sore, and [And there was much weeping on the part of all, and they] fell on Paul’s neck and kissed him, 38Sorrowing most of all for the words [word, τῷ λόγῳ] which he spake, that they should see his face no more. And they accompanied him unto the ship.
EXEGETICAL AND CRITICAL
Act_20:17-21. And from Miletus.—It is obvious that the apostle addressed this memorable farewell discourse to the elders of the congregation of Ephesus, that is, to them alone, and not also to those of neighboring congregations (Irenæus: Adv. Haer. III. 14, 2). He reminded them, first of all, of the fidelity and conscientiousness with which he had labored among them. Although the words ἀπὸ πρώτης … Ἀσίαν precede πῶς … ἐγενόμην, they logically belong to the latter, and not to ἐπίστασθε. He describes his conduct in Act_20:19-21, as that of a servant who was on all occasions sincere and faithful to the Lord Jesus Christ. Πᾶσα ταπεινοφρ. is a genuine Pauline expression, denoting every possible expression of humility. Ὡς, etc., in Act_20:20, is an additional exposition of πῶς … ἐγενόμην in Act_20:18. Ὑποστέλλεσθαι occurs also in classic writers, e. g., Demosthenes, Isocrates, Plutarch, as descriptive of the act of speaking with reserve, while οὐδὲν ὑποστ. indicates that of speaking openly and candidly. A phrase like τοῦ μὴ ἀναγγ. expresses design, only in consequence of the original import of the infinitive with the genitive of the article [Winer: Gram. § 44, 4, b. sqq.—Tr.]; here, however, and in many other places, it refers simply to the manner or form: quominus ea vobis annuntiarem. Διαμαρτύρεσθαι is here followed by the accusative of the object to which the testimony practically refers, and to which it urges men to give heed. Μετάνοια εἰς τ. θεόν is a change of mind, a turning back to God, and ought not, as Beza, Bengel and others suppose, to be restricted to the pagans, as if it were not necessary, in the view of Jesus and the apostles, that the Jews should be converted as well as the pagans, in order to be received into the kingdom of God.
Act_20:22. And now, behold, I go bound, etc.—The apostle, who had hitherto spoken of the past, now refers to the future. Different interpretations have been given of the phrase δεδεμένος τῷ πνεύματι, both δεδεμ. and τῷ πνεύ. having been variously explained. The former has often been supposed to refer to bonds and fetters: spiritu jam alligatus, vincula præsentiens (Erasmus, Grotius, Bengel). But this interpretation by no means accords with the words τὰ … μὴ εἰδώς; hence δεδεμ. must be taken in the figurative sense of urged, compelled. Many interpreters, further, assume that πνεῦμα refers to the Holy Ghost, and suppose the sense to be, either, compelled by the Holy Ghost (Beza, Calvin), or, bound to, that is, depending on the Holy Ghost (Meyer, first edition), or else interpret: “By the impulse of the Holy Ghost I go bound” (Oecumenius). But as τὸ πνεῦμα τὸ ἅγιον is expressly mentioned in Act_20:23, the word πνεῦμα, standing alone, Act_20:22, cannot be Understood of the Spirit of God, but can refer only to the spirit of the apostle himself, in the following sense: “I go to Jerusalem, impelled in spirit, led by an internal necessity.” [This is the interpretation which Meyer gives in his third edition (1861), in which he expressly rejects the opinion which he had stated in the first, to which Lechler refers above.—Tr.]
Act_20:23. Save that the Holy Ghost.—Ὅτι after πλήν is still dependent on εἰδώς. The Holy Ghost witnessed, namely, through the mouth of Christian prophets; comp. Act_13:2; Act_21:4; Act_10:11. Paul says that from city to city it is foretold to him that bonds and afflictions await him in Jerusalem. It is true that such predictions have not yet been mentioned, and none of that nature are introduced until Act_21:4; Act_21:11. But what evidence do we find that Luke, who, after Act_20:2, merely gives a summary of the events that occurred, did not omit predictions of this class? It is only such evidence which would give force to the assertion that Luke here speaks proleptically (Schneckenburger: Zweck d. Apgsch. p. 135). The predictions of the prophets led the apostle to expect imprisonment and other tribulations in Jerusalem; still, he did not precisely know (Act_20:22) what things would there befall him.
Act_20:24. But none of these things, etc.—The reading οὐδενὸς λόγου ποιοῦμαι τ. ψυχὴν τιμίαν ἐμ., can scarcely be so construed (with Meyer) as to connect together the words οὐδενὸς λόγ. τίμιαν; for even if τίμιος occurs on one occasion (Plato, Soph. 216:100) with the genitive of value, it is nevertheless employed absolutely in far the greatest number of instances, particularly as ποιοῦμαι itself already involves the conception of valuing. Hence the literal meaning would be: “I esteem not my life as worthy of mention, as a life precious to myself.” The two other readings [see note 4 above, appended to the text,—Tr.], i.e., λόγον ἔχω and λόγ. ποιοῦμαι imply: “I have regard to nothing, and, further, do not count my life dear to myself.” Bengel takes ὡς τελειῶσαι comparatively, in the sense: “My life is not of so much importance or value to me as the finishing of my course.” This interpretation is marked by simplicity, in its grammatical aspects, but, logically, is less satisfactory than the former, as, if it were correct, we would necessarily expect: “finish my course with fidelity,” instead of “with joy.” [On the reading μετὰ χαρᾶς, see above, note 4, ult.—Tr.]. Accordingly, the infinitive with ὡς here expresses the design: “In order that I might finish my course with joy.” [Winer: Gram. § 44. 1.—Tr.]
Act_20:25. And now, behold, I know.—The apostle did not know the things that would befall him in Jerusalem (Act_20:22). But he declares that he positively knows that those who came from Ephesus, and, indeed, all the congregations in which he had preached the Gospel, would no more see his face. [Still, οἶδα, as in Act_26:27, does not necessarily imply that Paul spoke from divine and unerring knowledge; it may simply express his own conviction of the certainty of that which he says. (Alf.).—Tr.]. The words ὑμεῖς πάντες assume, as it were, that the Ephesian elders are the representatives of all the Christian congregations which Paul had founded in Europe and Asia Minor. The words κηρύσσων τὴν βασιλείαν [omitting τοῦ θεοῦ, see note 5, appended to the text.—Tr.] with great force and brevity express Paul’s consciousness that he is the herald of a king and of His kingdom. He very decidedly utters a presentiment of his own death, but does not speak as if he had received a divine revelation on that point. It is true that at a later period he speaks in his Epistles written during his imprisonment in Rome, e. g., the Epistle to the Philippians [Act_2:24; Phm_1:22], as if he were not sure that he would not be set at liberty and again see his congregations. But as his liberation in Rome is, historically, very doubtful, his presentiment in this case did not deceive him. And the assertion [of some recent German writers,—Tr.] that Luke put these words in the mouth of Paul post eventum, cannot be defended, until it is demonstrated that Paul could not possibly have really used such language on that occasion.
Act_20:26-27. Wherefore I take you to record [I testify to you] this day; the sense is: “I do so, because I now take leave of you, and shall never see nor address you again.” Bengel here takes μαρτύρομαι in the sense in which it frequently occurs in classical writers, namely: testem cito, in testimonium voco. This interpretation would be very satisfactory, if the dative ὑμῖν were not, here appended [as, e. g., Gal_5:3, “I testify to,”—Tr.], whereas the word, when used in the sense which Bengel gives to it, is followed by the accusative. Act_20:27 is identical with Act_20:20 in the matter, and, to a certain extent, also in the words. The counsel of God is his counsel of redemption and grace; πᾶσα, that is, all that belongs to this counsel. [Καθαρος etc., that is: “I am not myself guilty, if any man perishes”; see Act_18:6. Καθαρὸς ἁπό is not a Hebraism, נָקִי מִדָּם; καθαρὸς is sometimes found also in Greek writers in combination with ἀπό (Kypke, II. p. 108 f.), although it is generally followed by the genitive (Bernhardy, p. 174). (Meyer).—Tr.]
Act_20:28. Take heed therefore unto yourselves.—The farewell exhortation, Act_20:28 ff., is connected with the apostle’s testimony respecting his innocence. The sense is: “No guilt attaches to me; it could attach only to yourselves. Therefore (οὖν), perform your part faithfully, by caring alike for yourselves and for the whole flock.” The congregation is, as it were, a flock, which must be fed and protected against ravening wolves (ποίμνιον, ποιμαίνειν, λύκοι). Such services the elders are expected to render, as they are the appointed overseers. The word ἐπίσκοποι is, properly speaking, not here employed as an official title, but is intended to describe the task and duty of the elders, that is, to take the oversight [comp. 1Pe_5:2] of the flock, and exhibit watchfulness and care. [The word “is here applied to the same persons who were before described as elders, proving clearly that the titles are convertible in this case, as they are in Tit_1:5-7; a conclusion strengthened by the otherwise inexplicable fact that both are never named together as distinct classes of church officers.” (Alex.). See Exeg. note on Acts 11, 29, 30. b.—Alford says, on Act_20:17 : “The English Version has hardly dealt fairly in this case with the sacred text, in rendering ἐπισκόπους, Act_20:28, ‘overseers,’ whereas it ought there as in all other places to have been ‘bishops,’ that the fact of elders and bishops having been originally and apostolically synonymous (terms) might be apparent to the ordinary English reader, which now it is not.”—Tr.]. The word πομαίνειν itself comprehends both the practical guidance and government of the flock, and the act of nourishing and furnishing it with the wholesome food of the word and all the means of grace. Περιποιεῖσθαι means to acquire, to make any thing one’s own property; see Doctr. and Eth. no. 7.
Act_20:29-30. I know … grievous wolves.—Thoughtful pastoral fidelity and attention are the more necessary, since (γάρ) wolves and seducers will come; the wolves are βαρεῖς, that is, ravening and ferocious; the term describes persons who will deal in a pitiless manner with the congregation. They will come μετὰ τ. ἄφιξίν μου; these words refer, as most of the interpreters allege, to the departure or the decease of the apostle; ἄφιξις, however, never signifies departure, but always and only arrival, going to a place. [Still, the word occurs twice in Demosthenes, joined with οἴκαδε, in the sense of departure for home, p. 1463, ed. Reisk., (πέρι τ. ὁμον. Vol. 8. p. 497. Lond. 1828,) and p. 1484 (έπιστ. γ́.), that is, reditus domum. In 3Ma_7:18, ἄφιξιν—ἕως εἰς τὴν ἰδιάν οἰκίαν, the usual meaning of departure seems to be intended.—Tr.]. Hence, the words simply imply: “After I have come, persons of an entirely different character will also come.” Bengel says: primum venit Paulus, deinde venient lupi. But they come εἰς τ. ἐκκλ., and not ἐπὶ τ. ἐκκλ., that is, they come from without, and enter into the congregation. According to this view, Paul cannot refer to persecutors (Grotius: persecutio sub Nerone), but only to false teachers, who, however, will come from without. In Act_20:30, on the other hand, seducers are indicated, who will proceed from the bosom of the church. The word ἀποσπᾷν implies that all who would attach themselves to these persons, would be guilty of apostasy from the truth, and from the true church of Christ.—When we consider the contests which the apostle had already at that time maintained with false teachers, as his Epistles show, and the accurate knowledge which he possessed of the state of affairs in Ephesus, and in Asia Minor in general, it cannot in the least surprise us, that, when he glances at the future, he should predict that the congregation at Ephesus would encounter internal and external dangers; and these he has, moreover, sketched only in their general outlines. We have, therefore, no reasonable ground for suspecting that we have here an anachronism, or a prediction made after the events had occurred, which the historian has put into the mouth of the apostle (as Baur and Zeller assume).
Act_20:31. Therefore watch.—Διὸ γρηγ., that is, on account of the impending danger, a watchful oversight becomes the duty of the elders. According to Paul’s statement, as here recorded, he had resided three years at Ephesus. According to Act_19:8-10, he had taught during three months in the synagogue, and, afterwards, two years longer in the school of Tyrannus. These two statements will not be found to be contradictory, when we remember that the narrative does not profess to furnish precise chronological dates, and that, besides, it would be out of place to expect such in the present connection. [See Exeg. note on Act_19:9-10. b.—Tr.]
Act_20:32. And now,—I commend you.—If the elders are to exhibit inviolable fidelity, they must themselves be firmly established in the grace and fellowship of God; hence Paul commends them to the mighty and faithful protection of God. For τῷ δυναμένῳ, etc., cannot, with Erasmus and others, be referred to λόγῳ [taken in the sense of word, doctrine, Tr.], and the interpretation according to which the personal [Johanneic (Meyer)] Logos is meant (Gomarus, Witsius), has no foundation whatever; the act of bestowing the eternal inheritance cannot possibly be ascribed to the word, but only to the personal God. Hence, τῷ δυναμ. must, with the Vulgate, Luther, Calvin, Grotius, Bengel, etc., be referred to θεῷ, so that the words καὶ τ. λόγῳ τ. χάριτος αὐτοῦ are parenthetically introduced [“a very natural hyperbaton occurs here” (Meyer).—Tr.].—God can build up, that is, bestow sound and enduring spiritual life; and He, too, is able to give an inheritance, that is, to grant a rightful and abiding share in the blessed kingdom, among all, that is, in fellowship with all, those who are consecrated to Him.
Act_20:33-35. a. I have coveted no man’s silver or gold.—Finally, the apostle refers to his own disinterested course of conduct [comp. 1Sa_12:3], and exhorts the elders to adopt the same course, in accordance with the saying of the Redeemer. Πάντα emphatically commences the sentence, and signifies: in all things [comp. 1Co_10:33; Eph_4:15]; ὑπέδειξα, namely, by his own example. The words ἀντιλαμβ. τ. ἀσθενούντων can scarcely be understood in a literal sense, in which case they would refer to the care which should be taken of those who are sick and feeble in body. It is already a deviation from the original sense, when they are interpreted as referring to the support of the poor (Chrysostom; de Wette); for, although ἀσθενής unquestionably signifies “poor” in some passages of classic Greek writers, which Wetstein has collected, the verb ἀσθενεῖν and its participle never have this meaning. No other interpretation, therefore, remains, except that according to which ἀσθενοῦντες refers to those who are weak in faith and Christian sentiments or principles [comp. Rom_14:1; Rom_15:1; 1Co_9:22; 1Th_5:14]. Ἀντιλαμβ is accordingly to be understood as descriptive of tender forbearance and of encouragement given to the weak, in so far as any demand [on the part of the elders, etc.] for money and pay, or even the mere acceptance of them might lead the minds of those who were not yet firmly established in the faith, to suspect that covetous feelings had prevailed, and might thus close every avenue to the truth; the absolute disinterestedness of a teacher, would, on the contrary, tend to encourage and strengthen them. [“It may be added, that Paul, although he waived his own right to a maintenance from those to whom he preached, was remarkable for the decision with which he asserted that right in behalf of others; comp. Rom_15:27; 1Co_9:13-14; Gal_6:6; 1Ti_5:17-18. See also the Saviour’s rule on this subject in Luk_10:7.” (Hackett).—Tr.].—Among the many words of Jesus referring to this point (λόγων), Paul quotes only one saying, which is not found in the four Gospels, but which he doubtless derived from oral tradition. We should assuredly, not so restrict the original meaning of this saying of Jesus, as if it merely taught that the act of giving rendered more happy than that of receiving. (Meyer). In its full and comprehensive sense it teaches that giving is a more blessed act than receiving, for it glances from God to man (of which an analogy may be found in Mat_5:48, and other passages), and both the giving and the receiving embrace, in the widest sense of the terms, spiritual and bodily, temporal and eternal blessings. The application which Paul makes of the saying in this sense, is then the more appropriate. [“The special application of this general remark of Christ, as the apostle, according to the context, intended, is the following: The act of giving spiritual blessings, when compared with that of receiving temporal gains as pay, confers greater blessedness than the latter. The μακαριότης itself, is that of eternal life, in conformity to the conception of the Messianic mode of recompensing, Luk_6:20 ff. and Act_20:38; Act_14:14.” (Meyer, 3d ed.).—Tr.]
b. This address consists of three parts: I. A retrospective view of the past, Act_20:18-21. Paul reminds the elders of the labors which he had performed in Ephesus. II. A glance at the future, and Paul’s announcement of his final separation, Act_20:22-25. III. An exhortation to the elders respecting their duty to the congregation, in view of Paul’s own faithful and disinterested labors in its behalf, Act_20:26-35. It is not necessary to enlarge upon the general character of this address, or to show how well it is adapted to the circumstances, when viewed as a farewell address of an upper shepherd, how impressive and affecting it is, how full of love and holy earnestness. And yet it has recently been represented as unhistorical, and as altogether the original production of the author of the Acts (Baur and Zeller). Tholuck has, on the other hand, demonstrated (in the Studien und Kritiken, 1839, p. 305 f.) that this address breathes the same spirit, and exhibits the same emotions of the heart, which we find in the Pauline Epistles. Moreover, as far as doctrinal points are concerned, the views which are peculiarly Pauline in their character, are here distinctly expressed; comp. Doctr. and Eth. no. 4 and no. 7.
Act_20:36-38. And when he had thus spoken.—At the conclusion the apostle kneeled down, and, when all who were present had done the same, he closed his address to men by offering a prayer to God. [“The mention of his kneeling seems to imply that it was not his customary posture in public prayer, but one occasioned by the strength of his emotions. Long after, as we learn from Justin Martyr and others, it was the practice of the church to stand in public prayer upon the Lord’s Day, etc.” (Alexander).—Tr.]. Then each individual took leave of Paul by embracing and kissing him, amid many tears; the grief of his friends was, the deeper, as he announced that they would never see him again; θεωρεῖν graphically describes the scene. [“It suggests the idea of the interest and affection with which they looked upon that countenance for the last time.” (Hackett).—Tr.]. Paul himself had simply said: ὄψεσθε. (Meyer). Finally, they escorted him to the vessel, and then reluctantly parted from him.
DOCTRINAL AND ETHICAL
1. Paul declares more than once in this address that he had taught the whole truth in Ephesus, and kept back nothing, Act_20:20; Act_20:27. He does not, therefore, lay a stress solely on the circumstance that he had taught the truth in its purity, that he had introduced no errors when he imparted a knowledge of the actual will and counsel of God (βουλῆ θεοῦ, Act_20:27), and that he had communicated truths which were profitable to the souls of men (τὰ συμφέροντα, Act_20:20), without mingling with them matter that was unprofitable, or even pernicious, and adapted to lead men astray. He expressly adds, for the purpose of justifying himself and of demonstrating that he was pure from the blood of all men, that he had kept back nothing. He had proclaimed the truth alike in its purity and in its fulness. The word of God is an organism, of which all the parts are closely connected, so that not a single member can be neglected or set aside, without inflicting an injury on the other members. God’s decree of redemption constitutes a whole, in which righteousness and grace, the realization and the appropriation of salvation, conversion and sanctification, the individual and the congregational, may certainly be distinguished, but which cannot be separated without guilt and loss. In God Himself and in His work of salvation, all is inseparably and eternally united. So, too, when the Gospel is proclaimed, and also when the science and doctrines of theology are taught, no part should be set aside and overlooked; the pure truth, and the full, entire truth, ought to be developed, and all the aspects and articles of the truth be exhibited in their actual temperamentum—in their natural harmony.
2. The apostle describes his labors as having been of a twofold character: public, and from house to house, Act_20:20; he had directed his attention not only to the congregation, but also to every individual, Act_20:31. He neglected neither of these, and neither should at any time be neglected. Christianity undoubtedly seeks the salvation of the individual soul through conversion and sanctification; it forms anew the ties of a living and blessed communion of man with God, which sin had severed, and continually adds to their strength during the process of man’s renewal. The Spirit of God is imparted to individuals, and constitutes them the children of God. But the individualism of Christianity is not unhealthy and anchoretical; conversion to the Lord, on the contrary, creates a social feeling even in those who had lived in solitude; the family, like the congregation and Christendom, is, by degrees, thoroughly pervaded by the spirit of Christianity. And this is a regeneration not only of the individual, but also of the human race (the second Adam, 1Co_15:45; 1Co_15:47), according to its various communities.
3. Paul testified both to the Jews and to the Gentiles, repentance and faith, Act_20:21, that is, a change of mind or return to God, and faith in the Lord Jesus. He did not separate the one from the other; and such a course the truth in its fulness requires. Faith without repentance is superficial; the prominent feature of faith is a contrite heart; Christ came to call, not the righteous, but sinners to repentance. Repentance without faith is either destitute of comfort and hope, and ends in faintheartedness and despair, or is self-righteous, and ends in the effort to make redemption superfluous.
4. Paul twice terms in this address the Gospel the word of the grace of God: τὸ εὐαγγ. τ. χάριτος τ. θεου, Act_20:24; ὁ λόγος τ. χάρ. αὐτοῦ, Act_20:32. The peculiar and essential feature which distinguishes the revelation of God in Christ from that of the old covenant, is the manifestation of grace towards the sinner—redeeming, forgiving, sanctifying, and saving grace. But the apostle Paul was not enabled to exhibit this grace as the central point of the whole counsel of God in Christ, and to give it such a concise name, until he had been personally conducted to Christ, and the great work of his life among the Gentiles had imparted to him this knowledge. The fact that the Gospel is here designated by this name, is an evidence of the genuineness of the discourse.—The high value which the apostle assigns to the word of grace, also claims attention. The ministry which he had received from Christ, refers solely to the proclamation of the Gospel of the grace of God, Act_20:24. Thus the word of grace acquires a lofty and noble character. This word of God’s grace is, accordingly, represented in Act_20:32 as a power. It is true that the terms: τῷ δυναμένῳ οἰκοδ. καὶ δοῦναι κληρ. refer to God Himself, and not to His word. Still, the language in which the brethren are commended not only to God Himself, but also to His “word,” would be unmeaning, if the word of God were not in itself also powerful and efficient. Hence, it is a power (comp. Rom_1:16), which “strengthens, comforts, and aids us” (Catech. Maj. Præf.). [Luther’s preface to the Large Catechism, p. 394. ed. R.—Tr.]—it is a genuine means of grace.
5. Paul speaks with a sad presentiment of the things which shall befall him in Jerusalem; prophets, enlightened by the Holy Ghost, tell him that bonds and afflictions await him; he himself attaches no value to his life, and knows that the congregations which he had founded, shall see him no more, Act_20:22-25. Such remarks are undoubtedly very significant. Still, they are not sufficient to produce in us the conviction that it had really been determined in the counsel of God that Paul should be allowed to die in Jerusalem as a martyr, but that God had graciously looked at the tears and intercessions in behalf of the apostle on the part of all the Gentile congregations, had, accordingly caused him, when condemned to death, to be rescued by the Romans (e. g., Act_21:31), and had prolonged his life and ministry (Baumgarten, II. 2, 89 ff.). As long as no passage can be adduced which unequivocally expresses such views, it is by no means advisable to resort to such suppositions.
6. The office, and the Holy Ghost. The elders are set as overseers by the Holy Ghost, for the purpose of feeding the church of the Lord, Act_20:28. We are not informed of the manner in which the elders at Ephesus obtained their office, but from analogy (Act_6:2 ff; Act_14:23), we may assume that they were chosen under the direction of the apostle, and not without the coöperation of the congregation, and that they were consecrated by the imposition of hands in connection with prayer. Such were the human and visible features of the case; the apostle, however, also directs attention to those which were invisible and divine. It was the Holy Ghost to whom the action is really to be ascribed; it was, in truth, He who had appointed and commissioned the individuals, and to whom they were bound and accountable. The apostle does not deny that men performed a certain, part, but he gives special prominence to the decisive action of the Holy Ghost, which it would be at least as erroneous and unjust to overlook as the former. As the Divine and the Human are one in the Redeemer, so, too, they are one in the church, which is, indeed, “the church of the Lord” (ἡ ἐκκλ. τ. κυριόυ). There is in so far a difference, that, in the church, the Spirit of the Father and the Son acts, and that the union of the divine and human is not personal and inseparable. But in all the appropriate transactions of the church, which refer to the kingdom of God, and are performed in dependence on God and His Anointed One, in conformity to the divine word, and with prayer, it is the Holy Ghost who administers the whole. Now if the Holy Ghost acts and decides, it follows that he dwells in the members of the church, and, consequently, the appointment by the Holy Ghost of the elders to their office as shepherds, rests on the common priesthood of believers as the antecedent, or presupposes the latter, and is not a hierarchical conception, as it might, at the first glance, seem to be.
7. The church, and the death of Christ on the cross.—In order to exhibit distinctly to the elders their pastoral duty to the church, and to awaken a deep sense of their responsibility, Paul testifies that the church itself belongs to the Lord, having been purchased with his own blood. The blood of Jesus Christ which he shed when he suffered a violent death, is, accordingly, the means by which he made the church his lawful property. Διὰ in the phrase διὰ τ. ἰδιόυ αἵματος can scarcely be assumed to indicate the purchase-money, with a strict application of the figure found in the word περιποιεῖσθαι. But it is true that the death of Jesus on the cross is exhibited as the means of appropriation, by which souls which would not be his own without his sufferings and death, have now become his property—objectively, in so far as he acquired a claim to them by the death which he suffered in their behalf, and, subjectively, in so far as the love of the Redeemer, which prompted him to expose himself to death, fills the soul with grateful love, and attracts it to him. And hence, not only is the most decisive influence in the work of redemption ascribed to the death of Jesus, but that death is also exhibited as the essential foundation on which the establishment of the church of Christ depends—a thought which, in itself, is of deep moment, and which is, at the same time, peculiarly Pauline in its character.
8. The false teachers.—The apostle distinguishes two classes of them, in these prophetic words, Act_20:29 : first, those who would come from without, and who would, like wild beasts, ravage the church without mercy, and, secondly, those who Would arise in the bosom of the church itself, and attempt to gain adherents. They are described as λαλοῦντες διεστραμμένα. Paul purposely avoids the use of the word διδάσκειν, which would do too much honor to the perverted and distorted things which they will advance. As a limb of the body may be dislocated, and, by a violent movement, be placed in an unnatural position, so truths may be perverted, be placed in false relations to each other, be distorted by exaggeration, and be converted into caricatures of that which they originally represented. Such is the nature of false doctrine. Error is simply a perversion of the truth; there is a truth lying at the bottom of every false doctrine, but it has been perverted and disfigured by the fault of men.
9. An inheritance among all them which are sanctified, Act_20:32.—The blessed inheritance consists not only in a perfect communion with God, but also in a communion with all those who are sanctified. The rich inheritance of the invisible Canaan lies in the midst of all who have, by the grace of God in Christ, been redeemed from sin, and sanctified by the Spirit. It is remarkable that precisely in the Epistle which, if not originally intended for the Ephesian congregation exclusively, was at least specially addressed to it, the same thought occurs: ἡ κληρονομία αὐτοὺ ἐν τοῖς ἁγίοις, Eph_1:18. It is, indeed, the widely extended communion with all those who are sanctified, that exalts the glory of the inheritance, and the blessedness of the world to come.
10. It is more blessed to give than to receive, Act_20:35.—The natural man, under the influence of egotism, reverses the terms of this saying; its truth is, however, recognized by every one whose moral state is more favorable, and who is governed by sounder and purer principles. Plutarch relates that Artaxerxes said ὅτι τὸ προςθεῖναι τοῦ ἀφελεῖν βασιλικώτερόν ἐστι. And Aristotle says: μᾶλλόν ἐστι τοῦ ἐλευθερίου τὸ διδόναι ᾥ δεῖ ἤ λαμβάνειν ὅθεν δεῖ, Eth. Nicom. IV. I. Both of these sayings correspond in expression to the aristocratic views of antiquity. The former refers to the distinction which existed between rulers and the people, the latter to the ancient distinction between free men and slaves. Seneca, on the other hand, speaks in reference to the gods, when he says: Qui dat beneficia, Deos imitatur; qui recipit, foeneratores There is, however, in all these classic sayings a certain aristocratic pride of sentiment, which cannot fail to be perceived. The saying of Christ, on the contrary, is founded on the fact that God is love; and the use which the apostle here makes of it, is sustained by his own experience of the redeeming and compassionate love of God in his Son, as well as by his desire to see all men enjoy the blessedness of loving and giving.
HOMILETICAL AND PRACTICAL
Act_20:17. And from Miletus he sent … and called the elders of the church.—When Paul was at Miletus, lie was induced to send for the Ephesian elders not only by his remembrance of the divine blessing which he had experienced in their city, amid all his conflicts and trials, but also by his earnest desire to see the brethren personally, and impart to them, and, through them, to the whole congregation, an abiding blessing. (Leonh. and Sp.).—Superintendents and inspectors [whose office, duties, etc., are described in Herzog: Encyk. XV. p. 256–262.—Tr.] should imitate the example of Paul in their conduct towards those over whom they are placed, by conferring with them, exhorting, and encouraging them; for benefits conferred on pastors are in reality conferred on entire congregations. The servants of the Lord, on the other hand, should gladly avail themselves of such opportunities for receiving the wholesome admonitions of their inspectors, and of eminent theologians, and actively sustain them in their good work. (Starke).
Act_20:18. And when they were come to him, he said.—Paul’s address to the elders is an admirable compend of practical Pastoral Theology, according to the principles which the apostles observed; it is a mirror which causes us to blush, when we survey our own dissimilar features. It usually furnishes texts for introductory and farewell sermons, but the Lord knows how often it has been abused on such occasions! (Ap. Past.).—ye know, from the first day … after what manner I have been with you at all seasons.—“Ye know!” Happy is he who can begin his discourse in such terms, and to whom the conscience of the hearer bears a favorable testimony! (Bengel).—Paul appeals solely to the conscience of his hearers, and asks for no flattering reply. It is not his object to obtain letters of commendation from men; he desires to see the fruit of his labors, and to promote the cause of the truth. (Ap. Past.).—He had served the Lord in Ephesus “from the first day.” The unconverted man who assumes the sacred office, loses this blessing. He may be subsequently converted, it is true; still, he has grievously failed in many respects. This consideration should urge all candidates for the ministry to adopt such a course that God may grant them the necessary qualifications at the earliest period, (ib.).
Act_20:19. Serving the Lord with all humility of mind, and with many tears, and temptations.—Pastors shed many tears—tears of love, tears of grief, and tears of joy. O Lord! Send us many Pauls! (Starke).—The ministry of the word does not furnish happy days alone, for Paul mentions not them, but his “tears.” Give heed to this circumstance, ye candidates for the ministry, and be prepared for it! (id.).—What noble qualifications of a faithful teacher! Humility before God; patience in affliction; candor and fidelity; unwearied efforts to feed the flock; thorough knowledge of the matter and manner which are essential to edifying discourses; undaunted courage when persecution begins; zeal and diligence in walking in the way of the Lord, alike in public and in private life; sincere love to the church; a confident mind and holy boldness in speaking the truth to every one according to his necessities; a high estimate of the value of souls that are bought with a price; prudent measures in view of coming trials; contentment in temporal things, and a hatred of covetousness (1Co_15:9); perseverance and ardor in prayer. (id.).—The dignity of his office, in the view of the upright apostle, primarily consists in his own consistent and humble walk. But in our day there is usually a reference made to the honos ordinis, orthodoxiae, etc. (Ap. Past.).—An old pastor of our church prayed to God that the blessing which should attend his office might consist also in gratia lacrimarum.—A faithful servant of Jesus may appeal also to his past afflictions, for they are a seed of tears, and are honorable to him. (ib.).—When we are without temptations, we learn nothing, and make no progress; they are the warfare and the exercise of Christians; they are our theology—a theology not very easily nor quickly learned. (Luther).—Paul speaks of his “tears,” for he was a Christian, not a Stoic. His whole office was a ministry of tears; his cup was full of bitterness; but, nevertheless, he looked for that glorious reward of which the Psalmist speaks: “They that sow in tears shall reap in joy.” [Psa_126:5.]. By the power of his faith he anticipates the joys of harvest; he triumphs even when he weeps; still, he does not weep the less because he triumphs. He weeps, when at midnight he sings praises unto God in the prison of Philippi. He weeps, when he writes to the Thessalonians: “Rejoice evermore.” He weeps, when at Miletus he declares: “I finish my course with joy.” He weeps, when at Rome he writes his last words: “I have fought a good fight, I have finished my course, I have kept the faith.”—We cannot wonder that Paul so often recurs to the sorrows which he had endured; his remarks were dictated not by egotism, but by his earnest desire to gain men for the truth; he had been so taught in the school of his Lord. If the sufferings of Jesus appeal to the Father, and beseech Him to grant mercy to sinners, they also appeal to men and beseech them to accept the doctrine of their redeeming God. (A. Monod.).
Act_20:20. How I kept back nothing that was profitable.—That is, only that which is profitable, but, also, all that is profitable; and hence, not that which is learned, or novel, or beautiful, or sublime, or unusual, etc., but that which is really good to the use of edifying [Eph_4:29]. Such were, briefly, the contents of the sermons of the apostle. Mark this well, ye “pulpit orators.” (Ap. Past.).—To proclaim that which is profitable, without being deterred by the fear of men, and to refrain from all that merely gratifies itching ears, or is only adapted to please men, have at all times been prominent characteristics of a faithful steward of God. (Rieger).—Publicly, and from house to house.—Accordingly, a faithful teacher serves the Lord, and His church, not only in the pulpit, but also in private houses, not only by preaching, but also by pastoral labors, not only in public, but also at private interviews with individuals. Two temptations are to be overcome by a holy sense of official duty: the fear of men, and carnal sloth.
Act_20:21. Testifying—repentance toward God, and faith toward our Lord Jesus Christ.—We have here a concise and faithful description of that way of salvation, of which every sermon should treat. It is the general impost which the messengers of God are commissioned to demand of all men over the whole earth. They do not engage in other matters. (Gossner).
Act_20:22. I go bound in the spirit—not knowing the things that shall befall me.—Faith does not desire to know and see all things, but obeys God and the impulse of His Spirit, as with blindfolded eyes. Faithful teachers, specially, are not their own masters, but are bound in heart and mind, on account of their office, to do and to forbear, not as they choose, but as God directs. Jer_10:23. (Starke).
Act_20:23. Save that the Holy Ghost witnesseth.—The Holy Ghost is a prophet of afflictions, but also a comforter in afflictions. (Quesnel).
Act_20:24. But none of these things move me, etc.—“Fear not them, etc.” Mat_10:28. (Starke).—The children and servants of God look not so much to danger as to duty; but the children of the world adopt the opposite course. (Quesnel).—And the ministry which I have received of the Lord Jesus.—Paul’s ministry was consecrated not only by his tears, but also by his blood. And by what additional tears, sufferings and blood, was it not subsequently consesecrated, before we received it! Should not our reflections on the army of holy witnesses and martyrs of former times, cause us to blush on account of the indifference with which we defend the truth to which our fathers bore witness with their blood? (Williger).—No one should force himself into the sacred office, nor acquire it by purchase, marriage, or private solicitations, and thus run and preach without a divine mission and call, but should wait until he receives it, and is sent. But an ordinary call is attended by the divine power and blessing, when it is received in the fear of God. He whom God sends, is endowed with the necessary qualifications, Jer_1:9-10. (Starke).—To testify the gospel of the grace of God.—Paul proclaims grace—the Gospel, with his latest breath—not the law, not mere morality. For millions of moral discourses and folios written on morals cannot accomplish in a thousand years that which this despised word: “Grace—the Gospel” accomplishes, when it is received in faith, and takes possession of the heart. (Gossner).
Act_20:25. I know that ye all … shall see my face no more.—Thoughts on death increase the zeal of preachers. He who at all times says to himself: “This is perhaps my last sermon; my hearers will see my face no more,” will the more earnestly entreat them: “Be ye reconciled to God!”—The hearers may indeed pass away from the sight of a faithful preacher, but never from his thoughts. (Starke).
Act_20:26-27. Wherefore I take you to record this day, that I am pure from the blood of all men.—Many would gladly imitate the apostle, and, like him, testify in their farewell sermons, that they are pure from the blood of all men, but that joyful consciousness is the fruit only of long-continued humility, of trials, and of tears. (Rieger).—A preacher’s declaration that he is pure from the blood of all men, assumes that many duties have been performed. He must have set forth all the counsel of God, and kept back nothing, Act_20:27; he must have addressed all, both from the pulpit and during his pastoral labors, Act_20:20; he must have taught in every possible way, not only by his sermons, but also by his example, having lived and suffered as a Christian, Act_20:18-20. Alas! how many omissions of duty weigh on our conscience; instead of joyfully declaring: “I am pure from your blood,” we are rather constrained, in grief and pain, to utter the petition: “Cleanse me, O Lord, with thy blood!”
Act_20:28. Take heed therefore unto yourselves, and to all the flock.—A preacher must guard against two errors: either that of being too much occupied with himself, and thus neglecting the flock, or that of being so devoted to the flock as to neglect the care of his own salvation. (Quesnel).—We must ourselves first be cleansed, and then cleanse others—be instructed, and then instruct others—be enlightened, and then enlighten others—be conducted to God, and then conduct others to him. (Gregory Naz.).—An evangelical preacher takes heed to himself, when his own soul is fed by the gospel of the grace of God; his personal experience of the value and power of sound doctrine, will secure him from going astray and adopting false doctrines. Continue to be one of the sheep of the Good Shepherd, and then thou wilt not become a faithless shepherd. (Besser).—Can the blind lead the blind? It is a fearful thing when an unconverted man is a professor of religion, but it is a far more fearful thing when such an one attempts to preach the Gospel. Do ye not tremble, when ye open the Bible, lest ye might there read the sentence of your own condemnation? Do ye not think of it, that when ye are penning your sermons, ye are drawing up indictments against your own souls? (Baxter’s Reformed Pastor).—Over the which [in which] the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.—What a powerful admonition to be faithful we have in the fact that we are appointed to feed a flock which God has purchased with His own blood! (Starke).—Paul does not here repeat his instructions respecting the manner in which they should feed the church; he does not intend to instruct, but to exhort. He wishes, in that sacred hour, to pronounce an imperishable word, which may make an indelible impression, and furnish a lasting impulse to his hearers. He pronounces a single word which expresses all, and relieves him from the task of addressing further admonitions; his hearers are so deeply impressed with the grandeur and holy character of their work, that no human eloquence could have produced the result which followed the utterance of this one word of truth. He terms the church “the church of God,”—His possession, in a still higher sense than that in which the people of the old covenant, whom He bare on eagles’ wings, were His peculiar treasure, Exo_19:3-6—His possession purchased with the blood of His own Son. (Menken).—The poorest village is a church of God, purchased with the blood of Jesus. Its pastor is, therefore, not appointed to be a gatherer of gold, a luminary in the learned world, an antiquarian, a gardener, a drone; he is called to be a shepherd of Jesus, who is the Chief Shepherd. (Ap. Past.).
Act_20:29. After my departing shall grievous wolves enter in.—False teachers say in their hearts: “Let there only he peace whilst I live;” but an apostolical teacher endeavors also to prevent evils that might arise even after his death. (Ap. Past.).
Act_20:30. Also of your own selves shall men arise, speaking perverse things.—The enemies to whom the apostle’s warning refers, are described, on the one hand, as ravening wolves, that is, as men who are obviously seducers and murderers of souls, and, on the other, as false brethren who arise in the church itself, and who, with specious words, teach false and dangerous doctrines. The apostle earnestly warns his hearers against both of these classes of men. The former may be easily recognized; the latter are more insidious and more dangerous enemies. (Ap. Past.).—And here the elders, like the disciples on an earlier occasion [Mat_26:22], might have each asked, in sorrow and dread: “Lord, is I?”
Act_20:31. Therefore watch, and remember that by the space of three years I ceased not to warn every one night and day with tears.—The language which evil-minded men represent as that of self-praise, is not always really of that description. It was love which constrained the humility of Paul to reveal to us his tears. (Starke).
Act_20:32-33. And now, … I commend you to God, etc.—Here take a view of the heart of a faithful shepherd. He commends his flock to God and to the word of his grace, in accordance with his Master’s example, Joh_17:6; Joh_17:9. When pastors have taught, refuted, exhorted, rebuked, and comforted, they should still submit the whole matter to God, and humbly ask for his guidance and aid. (Starke).—Such apostolic sayings abundantly comfort our souls; it is a salutation addressed by the apostolic age to the distracted church of our times. Those fathers assure the church, even in her deepest affliction, that she is the true church of God, and that the gates of hell shall not prevail against her. (Williger).
Act_20:33. I have coveted no man’s silver, or gold, or apparel.—“I seek not yours, but you.” 2Co_12:14. Although the preachers of the Gospel do not, like Paul, work at a trade, but “live of the things of the temple” (1Co_9:13), these words, nevertheless, furnish them with a valuable lesson. They ought to demonstrate by their self-denial and personal efforts, (which should comprehend far more than the ordinary official duties,) and by their entire freedom from avarice, that the world very unjustly accuses them of performing the least amount of work, and of receiving for it a disproportionately large amount of wages. (Williger).
Act_20:35. It is more blessed to give than to receive.—This word of the Lord, which the Holy Spirit has preserved for us independently of the Gospels, should be the motto of every true disciple of Christ; for He came into the world not to be ministered unto, but to minister, and to give his life a ransom for many [Mat_20:28]; even when seated on the throne of glory, He imparts Himself, in the fulness of His divine grace, to His church on earth, and His blessedness consists in thus freely imparting Himself to His people. (Leonh. and Sp.).—It is more blessed to give than to receive; for the nearer we approach to God, the more blessed we are. God does not receive—He gives. He derives His name from His goodness, and it is the nature of that which is good to impart itself. The more we give, the more we possess. When we bless others, we bless ourselves. Let no heart depart without consolation from thy door, and God will not dismiss thee from his presence without consolation. (Henry Müller).—It is true, that with respect to God, we may, and indeed should, receive from His fulness, grace for grace. The more we receive of Him, the more blessed we are ourselves, and the more we can impart to others. An unwillingness to receive from Him, is, in truth, the height of misery. (Fr. Arndt.).
Act_20:36. And when he had thus spoken, he kneeled down, and prayed with them all.—Kneeling down at prayer is a privilege of the children of God. Others are ashamed of it. The act should therefore be performed only in the closet, or in the presence of those who rightly understand its nature, and should not unnecessarily be exposed to the mockery of the world. (Williger).—We often accomplish more by praying than by preaching. (Ap. Past.).—When Christian friends thus part from one another with prayer to God, they become the more intimately united in God. (Starke).
Act_20:37. And they all wept sore, and fell on Paul’s neck, and kissed him.—Christians are not Stoics, who professed to be unconscious of strong emotions. Their love is a fountain from which tears often flow.—We too should fall on Paul’s neck, and endeavor to retain him with us; and this is done when we receive his doctrine and believe the Gospel which he preached; 1Th_2:13. (Starke).
Act_20:38. Sorrowing most of all for the words which he spake, that they should see his face no more.—If it pains us that we shall no more see here below the faces of those whom we love, how much more painful would it be, if we should be eternally deprived of the sight of God, of the angels, and of the elect! When we therefore part on earth, may it be our earnest expectation and our hope that we shall meet again in the heavenly Jerusalem. (Leonh. and Sp.).
ON THE WHOLE SECTION, Act_20:17-38.—The true relation between the shepherds and the flocks of Christ: it really exists, and abides in time and in eternity, when it is sustained, I. By union in the true doctrine; II. By union in sincere love; III. By union in believing prayer. (Harless).
Paul’s farewell address to the elders of Ephesus: I. When he appeals to his apostolical labors, he describes the principal features of the evangelical ministry of the word, Act_20:17-21. II. When he expresses his willingness to suffer, he exhibits to them the courage which faith imparts, and which is connected with a self-denying love to Christ, Act_20:22-25. III. When he refers to the glory of the church of God, he exhorts them to be faithful in discharging the duties of their sacred office. IV. When he prays, on parting from them, he conducts them to the source of all strength and joyfulness in seasons of affliction, Act_20:32. (Leonh. and Sp.).
By what means may the pain of parting from our friends be alleviated? I. By the consciousness that we have faithfully fulfilled our duty; II. By submission to the clearly understood will of God; III. By the conviction, strengthened by prayer, that God guides and protects us. (ib.).
The farewell address of Paul at Miletus: I. His testimony respecting his labors in the congregations, Act_20:18-21; (a) respecting the discharge of the duties of his ministry—his humility and fidelity, even amid temptations; (b) respecting the subjects of his preaching—he had declared all the counsel of God, specially, repentance and faith. II. His announcement that he took leave of them forever, Act_20:22-25; (a) referring to the trials that may await him, and to Jerusalem, as the point to which he was proceeding—the afflictions which he expected to endure; (b) referring to his willingness to sacrifice his life—his conviction that he would suffer a violent death. III. His final directions to the elders, Act_20:26-38; (a) an exhortation that they should be faithful to their duty—the special reasons for which fidelity on their part was necessary;(b) the commendation of the elders to the grace of God—the conduct which they should observe, (Lisco).
Two things which all men need: I. Repentance, Act_20:20-21; we descend by three steps into the depths of our hearts; (a) the knowledge of sin; (b) sorrow for it; (c) the desire for salvation. II. Faith, Act_20:21; we ascend by three steps to God and eternity: (a) the knowledge that the Redeemer has come; (b) holy joy that he has taken up his abode with us too; (c) unshaken confidence in his reconciling, sanctifying, and saving grace, Act_20:19; Act_20:22-27. (id.).
The glory and comfort of a Christian preacher (a farewell discourse): I. His glory: (a) nothing that is external, neither riches nor honor, Act_20:19; (b) not even temptations and misrepresentation, Act_20:19; (c) but the glory of having endured with his congregation in joy and in sorrow, Act_20:18, of having kept back no part of the wholesome doctrine of the Gospel, Act_20:20, and, especially, of having preached its two chief points, repentance and faith, Act_20:21. II. His comfort: (a) the hour of parting has arrived, and now duty calls to new and greater conflicts, Act_20:22-23; (b) the preacher does not regard this fact, since the fulfilment of the duties of his office is his only care, Act_20:24; (c) although the parting is painful, he knows that he is pure from the blood of all men, and he commends his flock to faithful successors and to the Chief Shepherd, Act_20:26. (From Lisco).
Paul, in the discharge of his official duties at Ephesus, a model for the evangelical pastor: he teaches us, I. To serve the Lord with all humility, Act_20:19; II. To feed the flock with undivided love, Act_20:20-21; Act_20:26-27; III. To resist the enemy with entire fidelity, Act_20:19; Act_20:29-31; IV. To look forward to the separation from the flock with confidence and holy joy, Act_20:22-25; Act_20:32-36.
The best discourse which we can address to our congregation: I. It is good when we preach the word of the Gospel, Act_20:20-21; Act_20:27; II. It is still better when we preach by our evangelical walk, Act_20:18; Act_20:33-35; III. It is the best of all when we preach by our evangelical sufferings, Act_20:19; Act_20:22-25.
How may a servant of God, in this vale of tears, finish his course with joy? (Act_20:24). I. When he enjoys true peace of conscience, sincerely believes that he has fulfilled his duty, and has an assurance of the grace of God, Act_20:18-20; Act_20:26-27. II. When he leaves behind him the seed of the kingdom of God, which will grow up over his grave through the labors of his faithful successors, Act_20:28, and the faithfulness of the eternal God, Act_20:32. III. When he can hope that he will receive in heaven the reward of his labors, and be eternally blessed, Act_20:24.
When are we pure from the blood of all those whose souls the Lord has intrusted to our care? (Act_20:26). I. When we have preached all that the Lord has commanded, and have kept back no part of the counsel of God, Act_20:20; Act_20:27. II. When we have taken an interest in the welfare of all who were accessible to us, both in public and in private, Act_20:20—Jews and Greeks, Act_20:21. III. When we have done all that lay in our power in order to open an avenue for our word, by our evangelical walk and conduct—in obedience, humility, love, patience, self-denial. IV. When we have washed away everything of which our conscience accuses us before the Lord, in the blood of Jesus Christ, without which neither we nor our hearers can be cleansed and reconciled, Act_20:24; Act_20:36.
I know that we shall soon finally part, (Act_20:25) —a thought which solemnly admonishes, I. The teacher; II. The hearers. Take heed therefore unto yourselves! —an impressive official admonition addressed to all shepherds of souls, in the church and in the family, (Act_20:28): I. Take heed to yourselves—to your doctrine and your walk. II. Take heed to the flock—to its divine dignity, and to its human infirmity. III. Take heed to the wolves—to those who come from without in a threatening form, Act_20:29, and to those in the bosom of the church, who are concealed in sheep’s clothing, Act_20:30.
‘And now, brethren, I commend you to God’—the most appropriate farewell address of an evangelical pastor (Act_20:32): I. It expresses evangelical love, which extends its care even beyond the speaker’s own period of labor. II. It expresses evangelical humility, which, even after faithful labors, is conscious that man can accomplish nothing by his own strength. III. It expresses evangelical faith, which relies on the power and faithfulness of the Great Shepherd of souls and Guardian of men.
The apostle’s farewell discourse at Miletus: I. A model sermon, exhibiting an apostle’s fidelity of love, and the power of his faith; II. A consolatory sermon, intended to alleviate the pain of parting and the anxiety of love; III. An awakening sermon, exposing our official sins and neglect of duty, as compared with out great Predecessor in office.
Why is it more blessed to give than to receive? (Act_20:35). I. Because the former delivers us from the dominion of self—from the bonds of self-love, from the cares connected with superfluous possessions, from the burden of dependence; II. Because it unites us with the brethren—through their sincere attachment, their active gratitude, their prayers in our behalf; III. Because it brings us nearer to our God—we thus resemble Him who is merciful to all, partake of the happiness of Him who loves all, and may hope for the gracious reward which He who recompenses men will bestow.
The farewell words of love: “A little while, and ye shall see me no more” (Act_20:38, compared with Joh_16:16): I. The grief which they occasion; (a) the painful feeling of loneliness; (b) reproaches of conscience, if we have neglected the season of gracious visitation. II. The comfort which they impart; (a) we remain united in the Lord; (b) we hope for a future reunion in the presence of the Lord.
[The pastor’s farewell address (see Exeg. note, Act_20:33-35. b.): I. Glances at the past, (Act_20:18-21; Act_20:26-27); (a) the external history of the congregation (additions, losses, etc.); (b) the doctrines and duties taught by the pastor; (c) the past and present spiritual condition of the congregation. II. Glances at the future, (Act_20:22-25; Act_20:29-30); (a) the pastor’s future lot uncertain (divine Providence); (b) the dangers to which the congregation (young and old) may be exposed (external—internal); (c) the hopes which the congregation may entertain. III. The Pastor’s parting counsels, in view of the past and the future (Act_20:31-35); respecting (a) watchfulness—on the part of church officers and private members; (b) the duties of Christian love; (c) the exercise of Christian faith and hope.—Tr.]
Footnotes:
[8]Act_20:19. πολλῶν before δακρὐων is a later addition; it is wanting in the majority of the uncial manuscripts [A. B. D E., also Cod. Sin.], and in many versions [e. g., Vulg.; but it is found in C. G. H. It is dropped by recent editors generally “probably an interpolation; see 2Co_2:4.” (Alf.; Meyer.).—Tr.]
[9]Act_20:23. a. The five oldest manuscripts [A. B. C. D. E., and also Cod. Sin.] insert μοι after διαμαρτὐρτὐρεται, which the text. rec. has inaccurately omitted in accordance with the two latest manuscripts [G. H.; it is reproduced in the Vulgate (mihi), and inserted by recent editors generally.—Tr.]
[10]Act_20:23. b. [Instead of abide me (Wiclif, Tynd., Cranmer, Geneva, Rheims), the margin of the Engl. version offers wait for me; the original με—μἐνουσιν may be rendered await me.—Tr.]
[11]Act_20:24. The most difficult reading undoubtedly here claims the preference; it is supported by four manuscripts of the highest rank (Vatic. [B.]; Ephraemi, rescr. [C.]; Cambr. [D. (corrected).; Cantabrigiensis, or, Bezæ]; and Codex Sinaiticus); it is the following: ἀλλ̓ οὐδενὸς λόγου ποιοῦμαι τὴν ψυχἠν τιμίαν ὲμαυτῷ [this is the reading adopted by Tisch. and Alf.]; the text. rec., on the other band, reads [with E. G. H.]; ἀλλ, υὐδενὸς λόγου ποιοῦμαι οὐδὲ ἕχω τ. ψ.μου τιμίαν. Lachmann reads: οὐδενὸς λόγον ἕχω οὐδὲ ποιοῦμαι τ. ψ. τιμ. ἐμ. The two latter are obviously alterations of the original text, intended to furnish an easier reading. [The variations in the manuscripts are very numerous. D (original), exhibits: οὐδ. λόγον ἕχω μοι οὐδὲ ποι. τ. ψ. μου τιμ. ἐμαυτοῦ. A later hand, C, corrected the original text of Cod. Sin., as given above, thus; λογον εχω ουδε ποι. The vulg. has: Sed nihil horum vereor, nec facio animam meam pretiosiorem quam me. Bornemann agrees mainly with Lach. but inserts μοι after ἕχω and μου after ψυχην. Meyer agrees with Tisch., and with him thinks that the reading of text. rec., and that of Lach (from A. D (original), and minuscules), are corrections of the original, which was not understood by copyists.—The words μετὰ χαρᾶς of text. rec. from C. E. G. H,. are omitted in A. B. D. Cod. Sin. Vulg., etc., and are dropped by Lach., Tisch., and Alf., but retained by Scholz.—Tr.]
[12]Act_20:25. τοῦ θεοῦ after βασιλείαν is an explanatory addition, not found in the three most important uncial manuscripts [A. B. C.], and some other authorities, and would unquestionably not have been omitted, if it had originally belonged to the text. [The two words are found in E. G. H. Vulg. (Dei); D. has τοῦ Iῃσοῦ. They are not found in Cod. Sin., and are omitted by Lach., Tisch, and Alf.—Tr.]
[13]Act_20:26. [Instead of ἕγώ, as in text. rec., without a verb, Lach. and Tisch. read εἰμι. The former reading is found in A. G. H.; the latter in B. C. D. E. Cod. Sin. Vulg. (sum). Alford retains ἐγὼ, and, adopting Meyer’s view, says that εἰμι was taken from the margin, and substituted for the original ἐγὼ.—Tr.]
[14]Act_20:28. We have here a variation in the reading of the text, which is one of the most important, in a doctrinal point of view, of all those that occur in the New Test., namely τ. ἐκκλησἰαν τοῦ κυρίου, and τ. ἐκ. τ. θεοῦ. The latter is the reading of the text. rec.; the former, however, is decidedly sustained by external evidence, and is undoubtedly the original reading. For four of the uncial manuscripts (Alex. [A.]; Cod. Ephraemi [C (original).]; the Cambridge MS. [D.], and Cod. Laudianus [E.]), fourteen minuscules, several oriental versions, and all the earlier church fathers exhibit κυρίου. There is only one uncial manuscript, the Vatican [B], in which θεοῦ occurs; but it is also found, according to Tischendorf’s Notitia editionis codicis bibliorum Sinaitici, 1860, in the Sinaitic codex recently discovered by him, and belonging to the fourth century; [In the edition of 1863, Lipsiae, Tisch. does not indicate that any later hand altered the original, θεοῦ]; it is, besides, found in several minuscules and in the Vulgate, but not in the writings of any one of the church fathers who flourished previously to the fourth century and the Arian controversies. Some manuscripts combine both readings, κυρίου and θεοῦ, in some cases with καί [as C (second correction). G. H.], in others, without it.—With regard to internal evidence, the very fact which Bengel adduces in favor of the reading of the text. rec. i. e., θεοῦ decides against it: Paul never employs in his Epistles the expression ἐκκλησία τοῦ κυρίου, but eleven times the other expression ἐκκλ. τ. θεοῦ. [Once αἱ ἐκκλ. τοῦ Χριστού, Rom_16:16.—Tr.]. On this account certain copyists placed on the margin the Pauline terminus, and this circumstance led, in some cases, to the combination of κυρίου and θεοῦ, and, in others, to the alteration of κυρίου to θεοῦ. And, independently of this circumstance, the expression αἵμα τοῦ θεοῦ corresponded very fully to the doctrinal tendencies of the fourth and fifth centuries. [The reading θεοῦ is adopted by Mill; Wolf; Bengel; Matthaei; Knapp; Scholz; Rinck; Stier; Alf.; etc.; κυρίου, by Grotius: Le Clerc; Wetst.; Griesb.; Kuin.; de Wette; Meyer; Lach.; Tisch.; Bornemann, etc.—οῦ̔ν after προςἐχετε, of text. rec., from C. E. G. H., is omitted in A. B. D. Cod. Sin. Vulg. It was dropped by copyists or writers of the lectionaria, as an ecclesiastical reading lesson began with προςέχετε (de Wette; Alf.) It is accordingly retained by Alf., although omitted by Lach. and Tisch.—Tr.]
[15]Act_20:29. The original reading is οῖ̓δα, and not γὰρ τοῦτο, as Tischendorf alleges; he adopts the reading of the text. rec., but is sustained only by some of the later manuscripts [C (second correction). E. G, H.]. The words γὰρ and τοῦτο are favorite amplifications of the text. They are not found in A. B. C (original) D. Cod. Sin.; the Vulgate has simply scio. They are rejected by recent editors generally.—Cod. Sin. (original) reads: εγω οιδα οτι ειςε.; a later hand, C, inserted δε before οιδα.—Tr.]
[16]Act_20:32. a. αδελφοὶ after ὑμᾶς is unquestionably also a later addition; it is wanting in A. B. D., and six ancient versions. [It occurs in C. E. G. H., but not in Cod. Sin., nor in Syr., Vulg., etc., and is dropped by Lach., Tisch., Born. and Alf.—Tr.]
[17]Act_20:32. b. οἰκοδομῆσαι is the original reading. Tischendorf has erroneously adopted the compound ἐποικοδ. [of text. rec.] on the authority of the two latest uncial manuscripts [G. H.], whereas the simple form is sustained by the other five uncial manuscripts [A. B. C. D. E., and also Cod. Sin.—Lach and Alf. adopt the latter.—Tr.]
[18]Act_20:32. c. [The text. rec. inserts ὑμῖν after δοῦναι, with C. G. H. It is omitted in A. B. D. E., Cod. Sin, Vulg., and dropped by Lach., Tisch., and Alf.—There is no pronoun in the Greek, corresponding to “you” after “build” in the Engl. version.—Tr.]
[19]Act_20:34. [The text. rec. inserts δὲ after αὐτοὶ, on doubtful authority; the particle is omitted in A. B. C. D. E. G. H., Cod. Sin., and is dropped by recent editors generally.—Tr.]
[20]Act_20:35. The Gen. plur. τῶν λόγων [of text. rec.] is undoubtedly the original reading; neither τὸν λόγον [in G., and some minuscules; Vulg. verbi], nor τοῦ λογου [in other minuscules], is sufficiently supported by external evidence; the two readings were merely suggested by the fact that only one saying of Jesus is here quoted.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 31, 32, 34, 35, 36 For Paul had determined to sail by--or "sail past."
For Paul had determined to sail by--or "sail past."
Ephesus--He was right opposite to it when approaching Chios.
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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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17, 18, 19, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38 Paul’s Charge to the Elders of Ephesus and Departure,…
Paul’s Charge to the Elders of Ephesus and Departure, Act_20:17-38.
The first part of the address (Act_20:18-27) refers to himself; the last half charges the elders in regard to their own future. In regard to himself, first, he reviews solemnly his past history, (Act_20:18-21,) and then unfolds (Act_20:22-27) his own probable future.
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Paul expatiates upon himself, because the burden was upon him laid by Christ to be and to present himself to the Church as a living model. And a model must he be, so unqualified and unquestionable as that he may ever refer to it and plainly present it without any thought of its being gainsaid or any charge of immodesty. He must ever be able to say, Be as I am. And yet in this living model he claims most profoundly to be no original, but to be a follower of an original whom he cannot approach, and with whom his whole being is filled, namely, the Lord Christ. Nay, he is model in truly being utterly emptied of himself and dead, Christ being his entire life. And of all this so complete is his achievement that these elders, and all who come under his impress, feel that he is sole and singular; that he is wonderful and out of all comparison. No thought is there of his violating etiquette in requiring all to come at his call. And when there, no word of their do we hear; it is all Paul, and Christ in Paul.
17. Miletus—Miletus, where Paul arrived on Thursday, April 20, was located on the southwestern point of the Latmian Gulf, near the emptying of the river Meander into the sea.
Sent to Ephesus—About thirty-six miles distance. Paul may have sent his message on Thursday, and the elders arriving on Saturday probably spent Sunday (the Lord’s day) at Miletus.
On Monday, April 24, Paul would leave Miletus.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv16–38 16. For Paul, &c.] In the midst of a…
16. For Paul, &c.] In the midst of a large Christian congregation, such as we know to have existed in Ephesus, there would have arisen many causes of delay which the Apostle in this rapid journey desired to avoid. Perhaps too there might have been some hostility roused against him, and either from a wish not to awaken this or from fear lest the allaying of it should consume time he resolved to send for the heads of the church to confer with him at Miletus.
because he would not spend the time in Asia] Better (with Rev. Ver.), that he might not have to spend time in Asia. He felt that he could not go to Ephesus and leave again in a day.
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for he hasted] Better, was hastening. The verb expresses the whole character of his journey, and we can only conclude that there was some difficulty in finding a vessel at Troas, or he would not have stayed there so long as he did and not have given a day to Ephesus, which he felt he was hardly likely to see again.
if … Pentecost] Pentecost at Jerusalem must have been a high Christian as well as a Jewish festival. There would be at such a time an opportunity for the Apostle to meet the more prominent members of the Christian body, and, while bringing his contributions from the churches which he had founded, to gladden them with the news of what God had enabled him to do.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv16–37 (16) For Paul had determined to sail by Ephesus.—The…
(16) For Paul had determined to sail by Ephesus.—The English phrase is unfortunately ambiguous. What is meant is that he had decided to continue his voyage without going to Ephesus—to pass it by.
To be at Jerusalem the day of Pentecost.—The motives for this wish lie on the surface. (1) It was, as has been said in the Note on Act_2:1, the Feast that attracted most pilgrims from all parts of the world, and therefore gave most scope for his work as an Apostle, especially for the great task of healing the growing breach between the Jewish and Gentile Christians. (2) It revived the memories and the power of the great day which had been the birthday of the Church’s life as a distinct society. (3) St. Paul was contemplating a journey from Syria to Rome after his visit, and that would hardly have been feasible had he waited for the Feast of the Tabernacles. It might have seemed at first as if there was little gained in point of time by sending for the elders to come to him instead of going to them. We must remember, however, that had he taken the journey he would have been exposed to the accidents of travel, perhaps to a fresh riot like that of Demetrius, and might have been detained beyond the day fixed for the departure of the ship. By remaining at Miletus it was in his power to embark at any moment.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 37, 38 Past for by, A.V.; that he might not have…
Past for by, A.V.; that he might not have to for because he would not, A.V.; time for the time, A.V.; was hastening for hasted, A.V. To spend time; cronotribhsai, found only here in the New Testament, but used by Aristotle and others. It has rather the sense of wasting time, spending it needlessly. The day of Pentecost. The time of year is rims very distinctly marked. Paul was at Philippi at the time of the Passover, and hoped to reach Jerusalem by Pentecost.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv17, 18, 20, 22, 24, 25, 28, 32, 35, 37 And from Miletus he sent to Ephesus and called…
Act_20:17
And from Miletus he sent to Ephesus and called the elders of the Church.
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Paul at Miletus
I. The testimony of faithfulness.
1. Serving faithfully (Act_20:19).
(1) With humility (Rom_7:13; 1Co_15:9 : Eph_3:8; Php_4:12; 1Ti_1:15).
(2) In the face of opposition (Act_9:23; Act_23:11; 2Co_11:26).
2. Teaching faithfully (Act_20:21).
(1) To everybody (Act_18:4; Rom_1:14; 1Co_1:23).
(2) The whole truth (Mar_1:15; Act_3:19; Eph_3:17; Heb_12:2).
3. Lessons:
(1) Ye yourselves know. Happy is the Christian whose life has been so manifestly consecrated to Christ, that he can begin his address with so confident a statement as this.
(2) From the first day. Wise is that Christian who shows his true colours just as soon as he comes among strangers. It took less than one day for the Ephesians to find out that Paul was a Church member before he went West.
(3) With all lowliness. The chief of apostles and the greatest of preachers, thought so much of Christ that he thought very little of himself.
(4) With tears. This bravest of apostles wept. The Son of God wept. To weep then need be no sign of weakness. Tears are not fears.
(5) With trials. When we think we have a monopoly of Christian sufferings, let us pause and consider what lay behind these two words of Pauls (2Co_11:23-33).
(6) That was profitable. Would Paul have thought it was profitable for a minister of God charged with a message of life to dying men, to puzzle them instead over questions of the higher criticism?
(7) Repentance … and faith. Could the essentials of Christianity have been more completely set forth by any form of words whatsoever?
II. The testimony of fearlessness.
1. Fearless Christian determination.
(1) To seek Jerusalem (verse 22; Luk_9:51; Act_19:21; Rom_15:25; Gal_2:1).
(2) Despite the dangers (verse 23; Joh_16:33; Act_14:22; 1Th_3:3).
2. Fearless Christian resignation (verse 24; Act_21:13; 2Co_5:8; Php_1:20; Rev_12:11; Col_3:16).
3. Fearless Christian separation (verse 25; Act_20:38; Joh_16:16; Timothy 4:7).
4. Lessons:
(1) Paul was bound in the spirit to go to Jerusalem, and he was bound in the body after he got there.
(2) Paul knew, and still he did not know. He knew that dangers were before him, but he did not know or care exactly what they were.
(3) Paul preached of faith, and Paul had faith, and therefore Paul went on to Jerusalem without a doubt that the Lord would watch over him when he got there.
(4) Paul doubtless loved life, but he loved the Lord Jesus Christ a great deal more, so he proceeded to do his Christian duty regardless of consequences.
(5) Paul taught by word and deed that life is good for something only as it is put to some good use. He knew that he who loses his mortal life in Christs service finds thereby the life immortal.
(6) Paul emphasised the fact that he received the gospel he preached, directly from the Lord. He evidently appreciated the sacredness of the trust.
III. The testimony of guiltlessness.
1. Freed from responsibility (verse 26; Eze_3:19; Act_18:6; 2Co_7:2).
2. Through faithful admonishing (verses 20, 27, 31; 1Co_4:14; Jer_42:19).
3. Lessons:
(1) We can save no man; we can warn him, and counsel him, and point out to him the way of safety. So much we are bound to do.
(2) We shall never free ourselves from responsibility by urging the old plea of the first murderer, Am I my brothers keeper?
(3) We shall never be free from responsibility for others salvation until we free ourselves. We must with our own hands wave the danger signal. It is not enough to pay the minister or missionary to act as flagmen in our stead.
(4) We can be free if we set about it vigorously and boldly, and are careful to declare the whole counsel of God.
(5) We can be free if we will. Do you as a Sunday school teacher feel that by your faithfulness you are freeing yourself from responsibility for your scholars salvation? (S. S. Times.)
Paul at Miletus
The successive scenes in Pauls life are fine studies in character. Paul at Athens shows us the man of adaptation; Paul at Corinth, the man of affairs; Paul before Agrippa, the man of opportunity; Paul shipwrecked, the man anchored; Paul in prison, the man free. Here at Miletus we have the man with a good record. Let us look at--
I. His privileges.
1. He can look his old friends in the face (verse 17). There was not a man in Ephesus who could make him hang his head.
2. He can fearlessly refer to his past (verse 18). There is no braggart air. It is the honest confidence of a man content to have his record scrutinised, in the full belief that it will be his ample vindication.
3. He can confidently forecast his future (verse 22). The goodly retrospect justifies a goodly prospect. His past is prophetic of his future. A good record tied to our past does not give us title to heaven. Jesus Christ alone can do that. But it is a mighty help to confidence in the genuineness of the title.
II. His fidelities.
1. To the Lord (verse 19)--to Him first of all. There is no fidelity to other interests while there is infidelity to Christ. It was his Master first, men afterward, himself last and least.
2. To the truth (verses 20, 27). He was as unswervable in his devotion to the truth of Christ as to the person of Christ. We may dream of fidelity to Jesus with a quiet rejection of some truth of Jesus, but it will be only a dream. The Son of God and the truth of God are one.
3. To men. Fidelity to Christ and truth ensure fidelity to men. Paul could call these elders to witness that he was pure from the blood of all. It will pay to get these three fidelities unmistakably into our record. Christ without truth is a phantom Christ. Truth without Christ is a body without a soul. Duty to men with no Christ and no truth of Christ is keeping to the low level of the moralities.
III. His characteristics. We will find them balanced and harmonised in couplets.
1. Faith and action. Paul entered Ephesus trusting in God. For three years he withstood its idolatry and its rage, and turned the city upside down, living the life he lived in the flesh by the faith of the Son of God. With the same trust he was ready to go to Jerusalem, unmoved by the bonds and afflictions that awaited him. But how he tied his faith to deeds! James wrote that faith if it hath not works is dead, being alone. And this is sometimes quoted as if he and Paul were not agreed. But look at this restless, ceaseless, mighty toiler at Ephesus, Corinth, Athens, Rome, Jerusalem, harnessing works to faith.
2. Humility and courage (verse 19). When humility is at its best it most magnifies God. When courage is at its best it most magnifies God. That is the Divine secret of their harmony. They come together at the foot of the cross.
3. Tenderness and conscientiousness. There was a wonderful pathos in this mans nature. He has been misjudged by the sentimentalists who count him cold and harsh because he would tell the whole truth. But how did he tell it? Like his Master, with many tears. And yet his conscience kept his tenderness from mawkish weakness--kept him from mutilating truth through mistaken notions of love. He told men, even weeping, that they were the enemies of the Cross of Christ.
Conclusion:
1. A good record is rather to be chosen than great riches. He left a large property, is one comment on the dead; he left a good record, is another comment. There is an infinite difference between them. Let us not wait for the practical recognition of this truth till we come to look death in the face. It will be too late then.
2. Some things must be in the man before the best things can go down in his record. The quality of doing depends on the quality of being. Every man is the artificer of his own fortune, because every man is the builder of his own character.
3. To have our record worth looking at, a joy in memory, a welcome prophet of the future, and something we need not blush for when confronted with it either here or hereafter, we must have it stamped with fidelity to Christ, to truth, to men--these three. Treachery to either is treachery to all. (Herrick Johnson, D. D.)
St. Pauls address to presbyters at Miletus
This charge is the first specimen of the kind. If anyone had a right to admonish his brethren it was St. Paul, both on account of his well-established apostolic dignity, and his devoted labours, which in no place had been more abundant than in Ephesus. This speech is full of St. Pauls finest traits--his sensitiveness, tenderness, faithfulness, and firmness.
I. He appealed to their knowledge of his life and ministry.
1. He did so with a frankness as far removed from foolish pride as from strained humility:--
(1) So that they should not permit his name and authority to be disparaged in his absence;
(2) To give moral force to his exhortations;
(3) To set before them an example which they ought to follow. In those days there were no books on the Christian life or pastoral care. Paul himself had to be a book and a model.
2. He first appealed to their knowledge of his life, and then reminded them of his doctrine. Teaching, if unsupported by the life, carries but a faint and doubtful impression.
3. Tears are mentioned three times in this interview. It was quite consistent with his energy and courage, and a mark of the true greatness of the man, that he had a sensibility passing the tenderness of women. So he speaks of the tears--
(1) Occasioned by his trials, and especially by the deadly hatred of the Jews;
(2) Of pastoral anxiety;
(3) Of the elders when they learned that the apostle was now leaving them for good.
4. The apostle laid stress on his disinterestedness. His epistles show how keenly sensitive he was to any imputation of self-seeking motives. Those who love money are still fond of insinuating that those who teach religion do so merely to get a living. To silence such calumnies the apostle had provided for himself and his companions. It is scarcely necessary for ministers today to take such steps for the vindication of their motives. Intelligent congregations know that they would be the sufferers if their pastors were to occupy themselves with worldly business.
5. He also reminded them of the great theme of his public and private ministry. It was the same gospel which he had everywhere delivered. Not a word did he say of special miracles, for such signs and wonders were not permanent accompaniments of the gospel; but he was emphatic on these two indispensable things--repentance and faith--for these brought salvation home, and were themes to be handled by the elders.
II. He explained the reason of this interview. He was on his way to Jerusalem, and knew that he would be in peril of his life. Note the apostles conformity to the sufferings of his Lord (Luk_9:51). The Master did not consult even His most intimate friends, but simply assured them that He must go unto Jerusalem etc. (Mat_16:21). His apostles were most unwilling that He should cast Himself into such danger. But Jesus replied by a prompt rebuke, Nothing could shake His purpose (Mar_10:32). So also Christs servant, Paul, went bound in the spirit; and only told his settled purpose. Many tried to dissuade him, but in vain. Such intrepid persistence as this was made possible to St. Paul simply through his intense devotion to Christ. All that he wished for was to accomplish his course, to fulfil that ministry which he had received, not from man, but from the Lord Jesus.
III. He joined exhortation and warning to the presbyters. He minded them that the same Holy Ghost whose guidance he felt bound to obey, had the direction of their duty also (verse28). Such was the high estimate of the spiritual office in the primitive Church. It did not allow those bishops to lord it over Gods heritage, but it required them to bear themselves as the organs of a heavenly power.
1. Take heed to yourselves! Oversight of ones self is the first requirement for a judicious oversight of others.
(1) Their acknowledged religious position tempts them to take their spiritual health for granted, and to relax that vigilance which other Christians find so indispensable.
(2) While they neglect introspection, and yet perform their public functions, they tend to become mere religious hacks, and grow more and more unfit to be the real channels of spiritual guidance to others.
(3) Because of their position, coldness, or inconsistency, does double injury to the cause of Christ. In modern times this counsel needs to be given also to amateur directors of religious effort, and to the countless critics who are ready, at the shortest notice, to pass an opinion--generally an unfavourable one--on the religion of their neighbours. It were better that they should take heed to themselves, and reserve their strict censures for their own faults.
2. Take heed to all the flock etc., feed the Church of God. The Church was not the flock of those bishops. It was forbidden to bishops to draw away disciples after them; and it would be well for modern shepherds to avoid such expressions as--My church, my flock, my congregation. The redeemed people of God in any definite place form the flock of God.
3. As the shedding of tears is mentioned three times, so also we read three times of the shedding of blood, or laying down of the life, the physical basis which is the blood.
(1) His own life the apostle was willing to yield up at Jerusalem if it was required for the service of Christ and the Church.
(2) From the blood of all men he kept; himself pure by so preaching the gospel, that if any heard and refused it, their blood would be on their own heads.
(3) The Church of God has been purchased by Christs blood.
4. The apostle counselled the elders to follow his own example as to self-support. At Ephesus, where it had been so common to practise pseudo-spiritual arts for filthy lucres sake, it was eminently advisable that the chiefs of the Christian community should prove themselves thoroughly disinterested. It was well too that they should show an example to others in Christian giving (verse 35).
5. He also dropped a word of warning which must have added alarm to the sorrow of the assembled bishops. He foresaw that teachers of error would appear at Ephesus, and even in their own ranks some would play the part of wolves. He did not expatiate on the subject, but sounded the alarm--Watch! From the message of the Lord we learn that the evil here spoken of did arise (Rev_2:1-7). We also gather that Pauls warning had not been without good effect.
IV. He commended these brethren to God and to the word of His grace. By God and the gospel the Church at Ephesus would be built up. How forcibly must the language have been recalled to the minds of the elders, when, in course of a few years, they read (Eph_1:2). (D. Fraser, D. D.)
Paul at Miletus
Paul is ending his third missionary journey. Jerusalem is his destination, and his ship must needs wait a few days at Miletus. Ephesus is only a few miles away, and a messenger is dispatched to the elders of the Church in that city asking them to meet the apostle for a farewell interview. The invitation is eagerly accepted, and the meeting is one of deep sadness for the reason that it is probably the last time they will be together.
I. We are reminded of the loving fellowship in Christian service. These elders were very dear to Paul and he to them. They had worked together, he as leader, they as faithful aids. One aim had demanded their energies, namely, the building up of the Ephesian Church. Their united labours and prayers had welded them together in trust and love. One of the rewards of Christian service is the fellowship growing out of it. This fellowship is based on enduring foundations. Friendships in the world grow out of very thin soil often. Physical beauty is one bond; neighbourhood is another: people are friendly because they live side by side. The social status often determines our friendships. Business, intellectual pursuits, travel, draw people together in relationships more or less permanent. But these are not to be compared with that deeper fellowship enjoyed by those who are doing the Lords work. There is something about gospel service that brings out the truest and best side of character. People of the most diverse tastes and dissimilarity of culture are found side by side in loving relation in the Church of Christ who could not be induced into such unity on any other basis.
II. Another consideration suggested by Pauls address is the courage required in Christian service. The Holy Ghost witnesseth … that bonds and afflictions abide me. Nothing but a complete consecration to Christ could have carried him forward in view of such a future. Our life is good for what it will bring to Christ and for the truth it will establish in mens hearts. Beyond that our life is of small account. The future therefore can threaten no affliction severe enough to thwart a Christian in his duty. There need be no comparison of different periods of the worlds history to illustrate this law. Every age brings its peculiar perils to the performance of duty. The quality of fearlessness is a prime one in living for Christ. Fearlessness to the degree of making nothing of ones life for Christs sake is often supposed to be an unnecessary thing. There is always another consideration forcing itself upon us, namely, the economy of life. The natural impulse is to save it rather than to sacrifice it. Even unto death is a degree of devotion not believed necessary, but it is just that willingness to die that underlies devotion to the most trifling duty. The physician and nurse take that possible alternative into consideration when they begin the practice of their profession. It may mean death. The engineer says, It may be death to take out this express tonight, but I must do my duty, no matter what comes. Instead of lessening the ardour of living, the facing of the perils of service increases that ardour. We desire to do the best work possible before the end comes. Instead of being absorbed in a depressing contemplation of his coming troubles, Paul avails himself of his opportunity to gather the elders of the Ephesian Church in one more conference at the seaport Miletus. Perchance he can say one more helpful word.
III. This address also sets forth the responsibility involved in service. I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God. Paul considered himself bound to be absolutely faithful to all who came under his charge. There are parts of Gods message to men peculiarly pleasant to utter. There are phases of truth adapted to win the attention of unbelievers without stirring their consciences or molesting their indifference. But there are other parts of the counsel of God that arouse opposition and forbid admiration. Some truths enter the soul like sharp irons, and the impenitent regard them often as the personal opinions of the preacher or ward them off as the antiquated forms of a dead theology. It is so easy to say that the past generations believed such and such things, but we have outgrown them! The temptation assails the Christian teacher to slur over or suppress the parts of the message that are for the time unpopular. Paul no doubt felt that temptation. A symmetrical ministry was to be a chief care. May we not take heed to that advice now? What preacher and teacher does not feel that he has his favourite lines of truth which he emphasises to the exclusion of others just as necessary? There are Churches suffering from a lack of variety in the spiritual and doctrinal food served to them from their pulpits. For the counsel of God, as contained in His Word, pertains to the whole life of man. Every human interest is therein treated, and no one, if he means to reach all sorts and conditions of men, has the time to harp upon one string. He will always be fresh as a new morning.
IV. Paul hints at the hindrances the best service will encounter. After my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise speaking perverse things. Although he and the elders had laboured three years in that Church, and though they might strive never so faithfully in the future to feed the flock of God, yet all that care and labour would not insure perfect loyalty to the gospel. The uncertain equation is the instability of human hearts. No apostle was ever able to keep an entire Church true to the faith. The faithful worker will always find a shrinkage in his results. Peter already has discovered false teachers among you,…denying the Lord that bought them. John warns his hearers against the Antichrist, who has already come. Jude writes to the sanctified to earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares … denying … our Lord Jesus Christ. The cause of this condition in the early Church may have been that they were too near the great facts of the gospel to get their full meaning.
V. The close of Pauls address suggests the spirit of service: I have coveted no mans silver, or gold, or apparel. I have showed you all things, how that so labouring ye ought to support the weak. He was speaking to men who lived in a commercial centre and were used to measuring values in gold and silver. They could appreciate, therefore, the unselfishness of a man who had no regard for the precious things of trade. It is possible to have a low motive even in the highest service, for there is no work which self-seeking may not spoil. But a continued service for others, the helping of the weak or sinful, begets the habit of subordinating selfishness. The kind of unselfishness which the world likes to see is that which gives up the things the world prizes best. Self-assertion the world understands, but it is nonplussed before self-denial. Our influence as labourers for the kingdom must result in the degree of our unselfishness. We cannot get an indifferent world to accept a gospel of the cross while we are avoiding crosses in our daily living. It was because the elders knew that the cross was the centre principle in Pauls life that they regarded him with so much affection. (E. S. Tead.)
Paul at Miletus
We too have loved and have said farewell. Yes, we know. Paul is one of us. This touch of nature makes us kin.
I. The duties of Christian service. Pauls address is primarily applicable to officers in the Christian Church, yet most of the matters treated of concern all who are trying to do any work for the Lord.
1. The first duty which, as our passage suggests, is expected of a servant of Christ is to endure hardness. Wherever Paul went the Holy Ghost testified to him through some of his fellow Christians that he was to find bonds and afflictions (verse 23). The thorn road and none other is the way we must go. Courage is one of the most essential Christian virtues.
2. It is a Christians duty to live faithfully in the present (verse 22). Paul knew not what was in store for him beyond the general fact that it was trial. But his ignorance of the future did not trouble him. He had been through a stormy past and had found God in it, and he knew he would find Him in the future. Therefore he had no need to worry.
3. It is our duty to accomplish our appointed work (verse 24). The important matter to Paul was not whether he had a good time, whether he suffered or not, but whether he did the Lords work set for him to do. Pauls work was to testify the gospel of the grace of God. Is that not the sum and substance of the life work of every true Christian? What is Christian experience but an increasingly deeper appropriation of the truth of God in Christ? And what is Christian activity but an increasing manifestation in conduct of the fact that we have so received Christ? And we must not put God off by contenting ourselves with the silent testimony of good Christian lives. This is much as an offering to Christ. But He expects also the testimony of the lips, and this especially Paul had in mind when he spoke of his ministry. When last did we testify openly for Christ?
4. In testifying or teaching it is our duty to declare the whole counsel of God (verse 27). This is something one may hesitate to do, but Paul did not shrink from it. He let God decide what truth is, and on his part accepted it, all of it, and proclaimed it, all of it.
5. It is our duty to feed the flock (verse 28). If God gives us anything that is good, shall we keep it to ourselves? How much Christian experience is wasted, that is, how much knowledge of His grace God is giving us all the time, in our trials and joys, in our study and in our business, which we do not impart to anyone else, but keep wholly to ourselves.
6. We are to watch against the enemy (verses 29-31). The destroyer of souls never deserts his office. Paul is not referring here to those Jews and heathen who antagonised the gospel wherever it went. He refers to evil men who hypocritically came into the Church (verses 29, 30) with the deliberate purpose of doing harm. Any man who knows more about truth than the Bible, or can show a better way than the way of Christ, or tries to weaken the uprightness of his fellows, had better be watched and guarded against.
7. A Christian ought to be unselfish (verses 33-35).
8. It is our duty to help the weak (verse 35).
9. In all our doing we should remember the words and example of our Lord (verse 35). He is our pattern.
II. We turn now to the blessings of Christian service. Duty is not for blessings sake, it is for its own sake. But according to a beneficent arrangement of God, it is never without its blessing.
1. It is a blessing to suffer for Christ (verse 23). It is not blessed in itself to suffer. Pain is painful everywhere and always. But for Christ transforms pain into joy. This is Christianitys triumph. Life brings its agonies to Gods people as well as to others; but they have the joy, which no others have, of being able to say truthfully to themselves, I know that all things work together for good.
2. The love of Christian fellowship (verses 25, 31). We can almost imagine we hear Pauls voice trembling with emotion, as we can see the tears springing to his eyes while he tells these Ephesian friends how he has tried to serve them. There are many pleasant relations possible in this life, through Gods kindness to us, but none is more lofty, more wholly worthy, than that of friendship in Jesus Christ. Other friendships are sweet while they last, but these alone are eternal.
3. A good conscience (verse 26). There is no peace of mind to him who, when he thinks at all, must remember duties unaccomplished.
4. Helping others spiritually (verse 28). If one has money, it is pleasant to use it in relieving others sufferings. If he has ability of mind, it is a joy to help others in the difficulties of their thinking. But better than these is it to know Jesus Christ and lead others to accept Him as their Saviour.
5. It is a blessing to know that we are carrying on the worthy work of the past (verse 31). Paul had laboured among the Ephesians. He had done a good work. These elders were to have the privilege of carrying it on after he was gone.
6. We are specially under Gods care (verse 32). Paul commended his dear friends at Ephesus to God, and he knew God would take care of them. Surely they were comforted by this when the perplexing hours came when they missed Paul most. They knew a better friend even than Paul was with them.
7. One blessing of the Christian life is to be built up in all that is good (verse 32). God is able to do this, and we believe, nay, we know, He does it. We feel as Augustine felt, that poor as his life Was, whatever good there was in it was due to the grace of God.
8. We have an inheritance among all them that are sanctified (verse 32). This may refer to the reward of Heaven. But it is likely that it refers to the reward of earth also (similarly Act_26:18; Eph_1:18). In both respects we have a blessed estate.
9. Last of all, but not least, comes the blessedness of self-denial (verse 35). (D. J. Burrell, D. D.)
The pastors farewell
In his speech we may observe--
I. Pauls vindication of himself. Ministers are bound not only to look to their consciences, but also to their credits. When the name of a minister is contemptible, his doctrine will be the less acceptable. The apostle vindicateth himself--
1. As to the integrity of his life (verses 18, 19).
2. As to his fidelity in his doctrine (verse 20).
II. His exhortation to them. As he taught them before by his pattern, so now by his precepts (verse 28). This counsel the apostle urgeth upon a three-fold ground.
1. From the person who committed to them this charge. That unfaithfulness which is but felony against the charge of a subject may be treason when it is against the charge of a sovereign.
2. From the price paid for them (verse 28). Things of the greatest cost call for our greatest care. If God thought them worth His blood we may well esteem them worth our tears and sweat.
3. From the peril their flock was in (verses 29-31). If wolves will watch to devour, shepherds must watch to defend the sheep. Those commanders who are entrusted with a garrison when they are sure to have their quarters beaten up, had need to be ever upon their guard.
III. His prediction of his future sufferings.
1. Propounded (verses 22, 23). Christians of all men must bear their crosses; ministers of all Christians must look to undergo misery. The fuller the tree is laden the more cudgels will be thrown at it; the most fruitful meadows bear oftenest in the year of the scythe.
2. Amplified from the liberty it thereby denied them of ever seeing Paul again (verse 25). Sad news to honest hearts upon a double ground; partly--
(1) Their lack of him. He had told them of wolves entering in among them; now at such a time for the flock to be without a guide; when the storm arose for the vessel to be without a pilot; when the soldiers were to engage in hot service with enemies, for their expert commander to be wanting; must needs be woful. That the nurse should be taken away before the children could go alone did much affect and afflict their spirits.
(2) Their love to him. As Paul was a Christian, and their spiritual parent who had begotten them, brought them up in the nurture of the Lord, and upon all occasions advised and assisted them, they could not but love him in a high degree, and therefore much lament his loss.
IV. His valediction to them (verse 32). Before he had given them a command from God, and now he commends them to God. The words contain the legacy which Paul bequeaths to his Christian friends. He taketh his farewell of them, and wisheth a welfare to them. (G. Swinnock, M. A.)
The ministry of St. Paul
This address contains very much instruction for Christian ministers, and therefore for Churches. For ministers are very largely what Churches make them. It is hard for the strongest man to resist the current of opinion and feeling among those with whom he is in constant association. If in some Churches the ministers have become priests, it has been because the people first transferred to the ministers all spiritual responsibilities, who belonged to the sacred order were regarded as having a nearer access to God. St. Paul--
I. Kept back nothing that was profitable. He never considered what it would please them to hear; he told them everything that it was well for them to know. He did not shrink from declaring to them all the counsel of God. Paul was not among those who think that it is necessary to cajole men into faith and righteousness by concealing truth which might repel them. He was frank and open, and asserted that he was clear from the blood of all men, because he had concealed nothing, in every age of the Church there have been strong inducements to follow another course.
1. When the Reformation began, good and wise men must have been sorely tempted to a policy of reserve. The religious faith of millions rested on the authority of the Roman Church and priesthood; to challenge the authority was to loosen the foundations of religious belief. The errors--so it might have been urged--were not altogether mischievous. Superstitious fears might restrain some from evil courses who were not likely to be restrained by a purer faith. An undue reverence for the priests might draw some to the services of the Church who would not be drawn by reverence for the invisible God. Even if the institutions were corrupt and the beliefs erroneous, it would be well to use a little management in reforming them. Now no doubt the Reformation loosened in some countries, while it strengthened in others, the foundations of morality and of faith. There is more than plausibility in the contention that the revolt of Germany against the authority of the Church prepared the way for the revolt of France against the authority of Christ. But the catastrophe might have been averted if wiser teachers had had the courage to expose error and to resist its growth in earlier generations.
2. Do you suppose that we, in our days, are quite free from the cowardice, treachery, and unbelief of the good men who lived, in the ages before the Reformation? Some excellent persons are seriously afraid that the new translation of the Bible will give a great shock to the faith of simple-minded Christians. Well, if the faith of simple-minded Christians is disturbed, the responsibility lies with those who have always known that the sacred text was imperfect; and that, even with a perfect text, no translation can be faultless. But there are people in our congregations who do not want to have their minds cleared of mistakes; and ministers may be tempted to conceal the truth because some of their hearers do not wish to know it. There are some truths which have become part of the very substance of our moral and religious life. But unhappily there are many Evangelical Christians who are in a panic if any of the human definitions of these truths are impeached and condemned. They do not ask for all the counsel of God, but only for as much of it as will confirm their traditional beliefs, and leave their minds undisturbed. They clamour against every man that is not of the same mind with themselves. They follow the same line in dealing with those who are in doubt. If a man begins to question any part of their system, they say that he is on the high road to infidelity.
3. The only remedy is to be found in a more courageous faith in truth. Let Evangelical Christians be loyal to Him who is the Light as well as the Life of men; let them remember that the Spirit of Truth has come to lead us into all the truth; let them desire to know all the counsel of God, and then we need have no fear of the ultimate result of the troubles and perplexities through which we are now passing; the victory of the evangelical faith would be assured.
II. The tone of the address suggests that the Ephesian Church had relied very largely on himself. Now that they are to see his face no more, he commends them to God and to the word of His grace. This reminds us of another quality which should distinguish the work of every minister, and which congregations should encourage and honour, viz., to lead people to rely on God, not on himself. Whenever he comes between the people and God he is in a false position, and he is doing permanent harm. But in all Churches there is a craving for this illegitimate exercise of ministerial power. Romish priests discharge two functions. As confessors they absolve from sin; as directors they assume the guidance of the spiritual life. Even in Protestant Churches, though confession and absolution are abhorred, there is sometimes a craving for direction. That the counsel of a minister may occasionally he of service is obvious; but something more than counsel of this kind is desired. There is a readiness to charge the minister with the responsibility of the conduct of the religious life. This disposition is the result of a want of moral and spiritual vigour; if yielded to, it increases moral and spiritual weakness. It obstructs the free development of conscience. It impairs faith in God. When Christ was in the world, who would have dared to come between any of His apostles and Him? who would have dared to assume the direction of their religious life? There is equal presumption in coming between the humblest and most ignorant of Christian men and the Spirit of Christ, who now dwells with the Church. I commend you to God and to the word of His grace; this should be the reply of every Christian minister to those who seek from him what they should seek direct from God. (R. W. Dale, D. D.)
Characteristics of Pauls ministry
Pauls ministry was--
I. Loyal: serving the Lord (verse 19). It is the word used for slave service. There was nothing of the spirit of a slave--base subjection, or angry opposition to service forced. But there was the idea of absolute surrender. Paul regarded himself the property of Jesus--to live and labour for Him alone. And this was a joyful voluntary surrender, and so was perfect freedom. Let us in our ministry not be secretly serving ourselves; making popularity, admiration, power, pelf, our aim; nor let us serve? the state, or the world, or the Church, or any society, for the purpose of pleasing, but only to do good, remembering that in religion we are to be serving the Lord.
II. Humble. With all humility.
1. Humility towards our Divine Lord--following His counsels, and not our own fancies--teaching His truth and not our own speculations; doing the work He prescribes, and not that which we might prefer; content to go anywhere, do anything, suffer any affliction which He ordains, with meek submissiveness, with cheerful alacrity.
2. Towards others. They who teach and preach the gospel of the Lord Jesus should exhibit His spirit, and cultivate sweetness, gentleness, courtesy: not aiming at supremacy, emulating others, striving for the higher place, assuming airs of superiority, but acting as those who knew themselves unworthy to occupy the lowest station in the Church, who have nothing which they have not received, and who may, in the judgment of the Searcher of Hearts, be far below some whose gifts and position are inferior, but who may illustrate the saying, Many that are last shall be first, and the first shall be last. If the ministry of such a one as Paul was with all humility, how much more should ours be!
III. Tender. And with many tears. True manliness is tender. It is not unmanly to weep. Jesus wept at the grave of Lazarus, and when He contemplated the sin and approaching suffering of Jerusalem. Paul was among the strongest of men, and therefore among the tenderest (2Co_2:4; Php_3:18). How different this from the hard sternness, even the jubilant fervour, with which sin and sinners have sometimes been denounced! How solemn, yet how tender, was Jesus! We should be the most tender and tearful when most faithful in reproof (verse 31).
IV. Faithful (verse 20). He would not prophesy smooth things. A self-seeker, a coward, a man pleaser, would shun (verse 27) many topics opposed to the prejudices and self-interest of his hearers. We can imagine the case of slave owners, or distillers and rum sellers, or Sabbath traders, or coveteous people in a congregation, and the inducement to keep back what would be profitable, but unpleasant, and a shunning to declare the whole counsel of God. (Newman Hall, D. D.)
Pauls conscious fidelity in the discharge of his ministry
I. Humbly. With all humility of mind.
II. Tenderly. With many tears.
III. Fully. How I kept back nothing that was profitable unto you.
IV. Indefatigably. Have taught you publicly from house to house.
V. Unrestrictedly. From house to house.
VI. Evangelically. Repentance towards God and faith in our Lord Jesus Christ. (D. Thomas, D. D.)
Pastoral retrospection
I. The difficulties. The expression many tears and temptations proves beyond a doubt that he had serious difficulties to contend with, especially from his own nation. The Jews, zealous for the traditions of the fathers, looked upon him as a renegade, and lay in wait for an opportunity to kill him. There are seasons of reflection in the life of every right-minded man, in which the outflow of many tears would be a relief, because the misery of man is great upon him. Now the temptations of difficulties which befell the apostle come to the lot of every good minister of Jesus Christ in some form or another. There is--
1. The hostile state of the parties between whom he negotiates. The Bible declares that God is angry with the wicked every day, and also that the carnal mind is enmity against God. Reconciliation is the keynote of the gospel ministry. The invitation to the feast, now as of old, is rejected on very trivial grounds. One buys a piece of land, another five yoke of oxen, and another marries a wife, and all beg to be excused. Another difficulty is that of--
2. Meeting the demands of a mixed assembly. It is one of the wonders of creation that there are no two countenances formed exactly alike. Could we but see, we should probably discover that there are no two souls exactly alike in all things. Add to this the diversity of position, education, temper, training, and character, and you will see how difficult it is to interest and instruct all. Another difficulty is that of--
3. Pecuniary support. Yea, ye yourselves know that these hands have ministered to my necessities, and to them that were with me. Another thing to which the text points in relation to the gospel minister is--
II. The duties. There should be--
1. A faithful declaration of the whole counsel of God. I kept back nothing that was profitable to you. Mark this: it is not what is pleasant, but what is profitable. He adopted two methods in the performance of his work--
(1) Public teaching. And have taught you publicly. Pauls ministry was a thoughtful ministry; it made the people wiser and holier than they were before.
(2) Private visiting. And from house to house. Another thing which the text points to in relation to the gospel minister is--
III. The doctrines. Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.
1. He is to show mans relation to his Maker. Repentance toward God.
2. He is to show mans relation to Christ. (Homilist.)
St. Paul: his Christianity in his tears
Among the many features of Pauls Christianity as here depicted there is one which shines above the rest and gives a unity to the whole--his tears. Jesus had the same tears of sorrow when He wept in Gethsemane; tears of charity when He wept over the destiny of Jerusalem; tears of tenderness when He wept at the tomb of His friend Lazarus. Note, then, St. Pauls--
I. Tears of sorrow. He is a Christian, not a Stoic; he does not pretend, nor did his Master, to stifle the expression of a pain he could not but feel, and which it would be affectation to disguise. Pauls whole ministry is a ministry of tears, in the sense of the Psalmist, when he says, They that sow in tears shall reap in joy, etc. By the strength of his faith Paul anticipates the days of harvest, and triumphs in the midst of his tears. Here he weeps in the anticipation of finishing his course with joy. What a picture of sorrows is that abridgment of his life written by his own hand (2Co_11:23-29), and He from whom no future event is concealed, has united, in a single expression, the sufferings and the apostleship of Paul (Act_9:15-16). The abundant tears with which the apostle was to bedew his path would not water the earth in vain. We lend an attentive ear to an advocate who has suffered in the cause which he defends. And further, sorrow and physical pain have a power over the heart of man, and obtain a respect peculiar to themselves. In order savingly to touch the heart of the most unbelieving amongst you, I should wish that there might stand in this pulpit the suffering Paul. But it is written, Whosoever doth not bear his cross, and come after Me, cannot be My disciple! Well, your cross, where is it? What are the sacrifices and afflictions which your faith calls you to bear? Neither a frivolous nor a luxurious life can ever agree with the Christian course. We need men, not like Jabez, whose prayer is, That thou wouldest enlarge our coasts and keep us from evil; but men like St. Paul, who always bear about in the body the dying of the Lord Jesus.
II. Tears of charity (verse 31). Place yourselves in the position of those whom Paul thus warned. Imagine yourselves to be one of those who are beginning to attend to the gospel, or have not yet seriously considered it. The apostle does not give you any more rest than he does himself; he urges you during the day, he detains you far on in the night. Be will not let you go until he has obtained--what? Some favour? Ah! the greatest favour which you can show him is that of being converted to Jesus, or of serving Him with greater faithfulness. You resist his entreaties; but before you part with him, look at him: he weeps over the sins in which you continue--over the harm which your conduct does to the Church--over the stumbling block which you place before the world--above all, over the future which you are preparing for yourself! Do not these tears which you cause him to shed enable you to see into the very soul of his Christianity? I discover in them a whole body of Christian theology and morality; nay, truth and charity--truth, so clearly beheld, that it leads him to foresee that a dreadful misfortune will befall you if you persist in rejecting it; charity, so intense, that by it your salvation becomes almost as necessary to him as his own: what is this but his beautiful definition of Christian faith--the truth in love, exhibited as a practical reality? I would ask, What is gospel truth, according to this man who entreats you with tears to receive it? Is it simply a refined Deism? You need not stop to examine his epistles and discourses, which are overflowing with the good news--you need only see him weeping at your feet. Is it only an interpretation, more or less sound; an opinion, more or less well established, which we must modestly defend without peremptorily affirming facts for fear of being guilty of pride and intolerance? Explain to me those tears of St, Paul if he has not before his eyes a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries! Now I will suppose that you have listened to the most urgent, the most eloquent, the most pathetic exhortations, and have not yielded. But that Christian orator entered your closet, and there, alone with you, without the slightest motive of human praise, entreated you to take pity on yourself, and at last, at the sight of your obstinate resistance, unable either to prevent your being lost, or to suffer you to be the cause of your own ruin, melts into tears; say, could you do otherwise than yield? Alas! we must not expect too much; many have seen these tears and have not yielded; but to resist a gospel thus preached, must there not be a heart of stone?
III. Tears of tenderness (verses 37, 38). By a rare gift--of nature, shall I say, or, of grace?--St. Paul, uniting, as he did, opposite qualities, and tempering strength with gentleness, had one of the tenderest hearts that ever beat. What can be more affectionate than the language of the apostle to his Thessalonian brethren, his spiritual children? (1Th_2:6-9; 1Th_3:1-2). But this love has its special attachments. There is not enough attention paid to the position which friendship occupied in St. Pauls life and apostleship. I only bring forward in proof the large number of brethren and sisters who are spoken of by name at the end of most of his epistles, and greeted, one by one, with the delicate tenderness of the deepest Christian love. Nor is this all. Amongst the many Christian friends who surround him, Paul has some to whom he is most deeply attached. Luke, Barnabas, Philemon, Epaphroditus, Epaphras, Tychicus, and, above all, Timothy and Titus, his supporters and helpers in his gospel labours. What mother ever wrote to her son a letter more full of solicitude than the 2nd Epistle to Timothy? The brightness of Pauls holiness might dazzle our eyes and seem unreal, could we not discover, throughout it all, traces of his human nature. But the character revealed by these tears forms also a main strength of his apostleship. This power operates in more ways than one. It operates by gaining hearts to the apostle himself. Every one feels himself drawn towards a man in whom the principle of love is so strongly developed; and, since the greatest obstacles to the gospel lie in the inclinations of men, by interesting the hearers in favour of him who proclaims the gospel you interest them in favour of the gospel itself. It operates by enlarging the apostles sphere of action. This brotherly family, who surround such a loving master, form around him, as it were, a sacred phalanx, in which everyone, being placed at his post by this able general, furnishes his share towards the common resistance to the enemy. But it operates in yet a deeper manner. The warmth and fervour of the apostles affections give to the gospel which he proclaims a simplicity, an air of truth, which greatly contributes to subdue the minds of men. Conclusion: The tears of the apostle have explained him to us. The strength of his apostleship arose from his personal Christianity, and his Christianity was a Christianity of tears. Weeping from sorrow, he subdued others by gaining their sympathy; weeping from charity, he won others by love; weeping from tenderness, he carried others along with him by the simplicity of his gospel. (A. Monod, D. D.)
How should a Christian minister govern his Church
I. He is to live among his people.
1. His life is to be devoted to their service, (verse 19).
2. He is to enter into the circle of their life, as a friendly sympathiser in their joys and sorrows (verse 18).
3. He is to enlighten them by his example, and yet to continue humble, conscious of his own weakness (verse 19).
II. He is to impart to them the whole truth.
1. To communicate the whole truth--repentance and faith (verse 21).
2. To do so in living application to the necessities of the times (verse 20).
3. To everyone in particular, that so he may account to God for every soul (verses 20, 26, 27).
III. He is to suffer for them.
1. He looks courageously forward in faith to the threatening storms (verses 22, 23).
2. He joyfully gives up even his life for Him who gave Himself for us all (verses 24, 25).
3. He confidently commends himself and his flock, in life and death, to the grace of God (verse 32). (Lisco.)
Responsibility
There are two sides to the question of quitting ourselves of responsibility for those whom we have set to a special work. On the one hand, we may err by meddling with their work and worrying over it; on the other hand, we may err by failing to show our continued interest in that work, and in those who have it in charge. Paul committed neither error. He laid responsibility on the Ephesian elders, and had no thought of attempting to take it from them; but he wanted them to consider that responsibility in all its bearings, and to be assured of his loving and prayerful sympathy with them in its discharge. Here is a pattern for all those who have set others at work, in the church, in the Sunday school, in the place of business, in the home. Do not worry yourself, nor worry those who have the thing in immediate charge, by your close attention to the details of their business--which is not yours. But do not fail to show them that you consider them lovingly and prayerfully, and that you commend them to God and to the word of His grace in their life and work--before their Master and yours. (H. C. Trumbull.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv17, 28, 32, 36 17–27. Called the elders of the church. No mention…
17–27. Called the elders of the church. No mention has been made before of their appointment, but it was Paul's custom to “ordain elders in every church” (14:23). These elders were also called “bishops” (see verse 28, Revision). In apostolic days there was a plurality of elders in every church; these elders were “bishops,” or overseers. There was no distinct episcopal order. This is admitted even by the advocates of an episcopate. Dean Howson, of the Church of England, declares (Acts, p. 475) that no special order of bishops was created in the lifetime of Paul, or the apostles, but he dates their origin about the close of the first or beginning of the second century. Prof. Rothe, of Heidelberg (quoted by Lightfoot on Philippians), supposes that after the martyrdom of Paul, Peter and James the necessity was felt for a general supervision, and that this gave rise to the appointment of diocesan bishops. By the admission of all scholars, the episcopal order is post-apostolic.
Ye know. This is a pastoral address, worthy of the closest study by all pastors and elders. First, the apostle calls attention to his own example. Every elder ought to be an example.
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Taught you publicly. Three months in the synagogue at Ephesus; two years in the school of Tyrannus, besides his teaching in the church assemblies.
Repentance toward God, and faith toward our Lord. These items embrace the sum of Christian doctrine. Repentance of our sins against our Creator, the resolve to turn from them; then faith in Jesus Christ as our Savior, by trust in his grace and obedience to his will.
Now I go bound in the spirit. Urged by a sense of duty, yet knowing from the premonitions of the Holy Spirit that bonds and afflictions awaited him at Jerusalem.
Ye shall see my face no more. Paul does not state this as a revelation, but as his conviction. He then thought it not improbable that he would soon die for Christ. Many think that he was released from his first imprisonment in Rome. Dean Howson says: “It is almost certain that Paul, after his liberation from the imprisonment spoken of in Acts XXVIII., did revisit the Asian churches (see notices and greetings and directions in 2 Tim. IV. and in Tit. 1:5, especially the words, 'Trophimus I have left at Miletum sick').”
Pure from the blood of all men. Not responsible, if they are lost, for he had declared “the whole counsel of God.”
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v17 Act_20:17. Miletus.—Thirty-six miles south of Ephesus, and on the…
CRITICAL REMARKS
Act_20:17. Miletus.—Thirty-six miles south of Ephesus, and on the south-west of the Latmian Gulf. “Now a desolation: then an emporium of trade with four ports or docks crowded with shipping” (Lewin). The stay at Miletus must have continued over three or four days.
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Act_20:19. Omit many before tears, and for lying in wait read plots.
Act_20:22. Bound in the spirit.—I.e., his own spirit (Kuinoel, De Wette, Ewald, Holtzmann, Wendt, Hackett, Spence, and others), not the Holy Spirit (Calvin, Beza, Wordsworth, Zöckler).
Act_20:23. The Holy Ghost witnesseth.—Not in the apostle’s own spirit, but through the voices of prophets.
Act_20:24. But none of these things move me.—Lit., I make account of nothing—i.e., which I may suffer, neither count I my life as dear unto myself.—Or, drawing the clauses together, but I hold not my life of any account as dear unto me (Tischendorf, Meyer, Holtzmann, Zöckler, R.V.). So that.—Is sometimes rendered, though wrongly, as a comparative, thus: “neither count I my life so dear to me as the finishing of my course,” etc. (Bengel).
Act_20:25. Shall see my face no more.—Literally fulfilled, though perhaps not in the sense anticipated by the Apostle, who appears to have exacted an early death.
Act_20:26. Pure from the blood of all men.—As in Act_18:6.
Act_20:28. Overseers.—Translated bishops (R.V.), were the same as “elders” (Act_20:17). Not so much a term of office as a characterisation of function. The elder’s duty was to oversee the flock (Joh_21:15-17; 1Pe_5:2). It has been suggested that Gentile Churches were governed by “bishops” and Jewish Churches by “elders” (Lindsay); but this seems a doubtful distinction in face of Paul’s use of the words here. The Church of God.—Or, according to many ancient authorities, of the Lord—i.e., Christ. In favour of the former reading, ἐκκλησία τοῦ θεοῦ, stands the fact that this expression occurs in Paul’s epistles eleven times, and the reading, ἐκκλησία τοῦ κυρίου, never; in favour of the latter witness the preponderance of external testimony, the circumstance that the customary reading is more likely to have been substituted for an unusual one than vice versâ, and the expression “with His own blood,” which is confessedly more appropriately applied to Christ than to God. If the former reading be adopted then “God” must refer to Christ.
Act_20:29. After my departing.—An ambiguous phrase, but probably signifying here, “after my death” (Alford, De Wette), rather than “after my leaving” (Hackett), or, “after my coming,” Primum venit Paulus, deinde venient lupi (Bengel, Hackett). Baur sees in the use of this phrase a proof the whole speech was a vatieinium post eventum put into the apostle’s mouth by the writer of the Acts!!
Act_20:31. Watch.—That the apostle’s admonition was not in vain see Rev_2:2-3.
Act_20:32. The best MSS. omit brethren; and some read the Lord instead of God. Whether which should be read (Kuinoel) or who (Calvin, Bengel, De Wette, Meyer, Alford, Hackett, Holtzmann, and others) is debated, though the personal reference is the better. An should be the inheritance. Compare Eph_1:13.
Act_20:33. I have coveted, better, I coveted no man’s silver, etc. (compare 1Co_9:4-18; 2Co_11:7-12; 2Co_12:14-18; 2Th_3:8-9).
Act_20:34. These hands.—Probably holding them up to view. Them that were with me meant Timothy, Erastus, Luke, and others. This allusion to Paul’s manual labour in Ephesus, though not mentioned by Luke (Act_19:1), is rendered credible by what is recorded of his practice while in Corinth (Act_18:3; 1Co_4:11-12).
Act_20:35. The weak were not the feeble in faith, as in Rom_14:1; 1Co_8:9 (Calvin, Bengel, Neander, Meyer, Tholuck, Lechler, Holtzmann, Zöckler) but the poor in worldly estate, the necessitous in temporal means (Chrysostom. Kuinoel, Olshausen, De Wette, Hackett, Alford, Plumptre, and others). The words of the Lord Jesus were sayings, alluded to by Paul as familiar, which had not found a place in the gospel records but had been handed down by tradition. Many such must have been in existence daring the apostolic age. See “Hints.”
HOMILETICAL ANALYSIS.—Act_20:17-38
A Halt at Miletus; or, a Meeting with the Elders of Ephesus
I. Introductory notes.—
1. The parties summoned. The elders, presbyters, or overseers (Act_20:28) of the Ephesian Church. That these were not bishops in the modern Anglican sense of diocesan prelates, but only in the ministerial sense of presiding over separate congregations, is generally conceded.
2. The place of meeting. Why Paul did not call them to Trogyllium, which lay considerably nearer to Ephesus than Miletus, can only be conjectured. Possibly the ship’s stay at Trogyllium was too short for such an interview as Paul contemplated. Perhaps the means of communication between Miletus and Ephesus were better than those between Trogyllium and Ephesus. Perhaps, according to the best text, the ship did not call at Trogyllium at all. But, in any case, Miletus, to which they were summoned, was in Paul’s day a seaport of considerable importance and a strong rival to Ephesus, being the political, as Ephesus was the religious, metropolis of Western Asia (Zöckler). The locality where they assembled, though not stated by the historian, was most likely “some solitary spot upon the shore.”
3. The messenger despatched. This also is left unrecorded, but may have been Luke himself, who, with becoming modesty, says nothing of any services performed by himself.
4. The arrival of the elders. The journey to Ephesus, a distance of from thirty to forty miles, would easily be accomplished in a day. If the messenger get out immediately on the ship’s arrival at Miletus, which might be at noon, the elders might reach Miletus on the second day after. If they hurried off at once, they would most probably come alone. If time were allowed for the news to spread, they might easily be attended by presbyters “from the neighbouring towns where churches had been established” (Hackett).
5. The person of the speaker. Paul, who had laboured for three years in the city of Ephesus as their honoured teacher and beloved friend, and who was now to look upon their faces for the last time. The emotion with which both speaker and hearers confronted each other can be better imagined than described.
II. The farewell address.—
1. An outline of its contents. Two main divisions.
(1) Relative to Paul himself. First, a retrospect of his past labours at Ephesus (Act_20:18-21), setting forth the character of his ministry in that city as one that had been carried on (α) with whole-hearted consecration to the Lord—i.e., the glorified Christ (Act_20:18); (β) with profound personal humility (Act_20:18)—compare Eph_3:8; (γ) with fervent sympathy, amounting even to tears (Act_20:18)—compare Act_20:31; 2Co_2:4; Php_3:18; (δ) with great bodily risk, arising from the “temptations” or “trials” which befell him from the plots of the Jews (Act_20:19)—compare 1Co_15:31-32; 1Co_16:9; 2Co_1:8-10; (ε) with unreserved fulness, which kept back nothing from his hearers which might be spiritually profitable unto them (Act_20:20), not shunning to declare unto them the whole counsel of God (Act_20:27)—compare 2Co_4:2; Gal_1:10; 1Th_2:4; (ζ) with unwearied diligence, which caused him to teach publicly in the synagogue first (Act_19:8), and latterly in the school of Tyrannus (Act_19:9), and privately from house to house or in private assemblies (Act_20:20)—compare Rom_16:5; 1Co_15:19; (η) with unambiguous plainness, insisting on repentance toward God and faith in our Lord Jesus Christ as the only and the all-sufficient way of salvation (Act_20:21)—compare Act_17:30, Act_26:20; Gil. Act_2:20; 2Ti_1:12. Secondly, an outlook into his future career (Act_20:22-27), declaring (α) his irrepressible conviction that trials and dangers, he knew not of what sort, perhaps amounting to death, lay before him, the Holy Ghost witnessing to him to that effect in every city (Act_20:23), by means of prophetic communications through others, which, though not specified, may have been made to him at Philippi, Troas, and Assos, as afterwards they were at Tyre (Act_21:4) and at Cæsarea (Act_21:11); (β) his firm determination, notwithstanding, to proceed in the path of duty which pointed towards Jerusalem (Act_20:22); (γ) his absolute willingness to lay down his life rather than fail in accomplishing the ministry he had received from the Lord Jesus, to testify the gospel of the grace of God (Act_20:24)—compare Php_2:17; 2Ti_4:6-8; (δ) his perfect knowledge that he and they “amongst whom he had gone preaching the kingdom” would see his face no more (Act_20:25)—compare Act_20:29, and see “Critical Remarks”; (ε) his clear consciousness of having faithfully performed his duty towards them as a minister, so that with unfaltering confidence he could call God to witness he had declared unto them the whole counsel of God, and so was “pure from their blood” (Act_20:26-27)—compare Act_18:6; Eze_3:18.
(2) Relative to his hearers, the elders of Ephesus. First, a solemn caution (Act_20:28-31), in which are expounded—(a) the exalted character of the Church to which they belonged and in which they were office-bearers, as the Church of God—i.e., of Jesus Christ—who was thus expressly by Paul declared to be Divine (see “Critical Remarks”), as a Church which had been purchased for Himself as a possession by His own blood, and as a Church which was superintended and governed by the Holy Ghost (Act_20:28); (β) the important relation in which they as office-bearers stood towards the Church and its members, being bishops, overseers, or (under) shepherds of the flock, whose great (Heb_13:20) or chief (1Pe_5:4) Shepherd Christ is (Joh_10:14; Joh_10:16), and holding their appointment not from the flock, but from the Holy Ghost or Divine personal representative of Christ; (γ) the specific duties they were expected to perform towards the flock, not to act as lords over it (1Pe_5:3), but to feed it with spiritual nourishment (Joh_21:15-17; 1Pe_5:2), the tender lambs or babes in Christ with the sincere milk of the word (1Pe_2:2; Heb_5:13), those of mature age with the strong meat of Christian doctrine (Heb_5:14); (δ) the constant watchfulness they would require to exercise over both themselves and their flock (compare 1Ti_4:16), lest either they or their flock should grow remiss in Christian duty, and so decline from Christian faith; (ε) the impending peril which would render necessary such faithful superintendence of themselves and those committed to their charge—viz., the certainty that subsequent to his departure, first after his sailing from them, and next after his decease, which he believed to be not distant, false teachers, whom he designated “grievous wolves” (compare Mat_7:15), would intrude themselves from without into the fold, not sparing but devouring the flock (compare 2Ti_3:1-8), and would even arise from within (1Ti_1:19-20; 2Ti_1:15; 2Ti_2:17-18), speaking perverse things and drawing away disciples after them (Act_20:29-30); (ζ) the touching argument by which he hoped to incite them to watchfulness, the recollection of his own anxious ministry among them for three years, during which he “ceased not to admonish every one night and day with tears” (Act_20:31). Secondly, a fervent commendation, in which the elders and those over whom they presided were (a) committed to the care of God and the word of His grace (see “Critical Remarks”), which (or who) was able to build them up (compare Eph_2:20-21; Eph_4:12; Eph_4:16; Eph_4:29), and give them an inheritance among them who were sanctified (compare Act_26:18; Eph_1:18); and (β) encouraged to eschew the sin of covetousness in discharging their sacred duties (compare 1Ti_3:3; 1Ti_6:11; Tit_1:11; 1Pe_5:2), by recalling the example of himself (Paul), who coveted no man’s silver or gold or apparel, but whose own hands ministered to his necessities and those of his fellow-labourers (Act_18:3; 1Co_4:12; 2Th_3:8), and to practise the Christian virtue of liberality, the strong labouring to help the weak (Eph_4:28), by remembering the words of the Lord Jesus, of which perhaps he (Paul) had been wont to speak (in his preachings), how He said: “It is more blessed to give than to receive” (compare Mat_5:42; Luk_6:38).
2. A proof of its genuineness. That this address to the elders of Miletus was not historical, but manufactured by the writer of the Acts and put into the mouth of Paul, has been argued (Baur, Zeller, Weizsäcker, and others) chiefly on the ground that it closely corresponds in thought and language to the pastoral epistles, which it is assumed (without satisfactory evidence) were of a later date than Paul. But if, on other grounds, the Pauline origin of this speech can be established, the harmony between it and the pastoral epistles will contribute an important element in proof of the authenticity of these. Now, that this speech was actually delivered by Paul may be inferred from the following considerations: its perfect agreement with the situation as well as with the history, character, doctrine, and style of Paul, as these are set forth in the Acts and Epistles.
(1) It is precisely such an address as Paul might have been expected to deliver to the elders of a Christian Church whom he had summoned to a farewell interview, and accordingly is different from all his previous addresses which were spoken in the hearing either of Jews (Act_13:16-41) or of Greeks (Act_17:22-31).
(2) It agrees with the history of Paul, which represents him as having laboured for nearly three years in Ephesus, teaching in the synagogue and in the school of Tyralnus, and working with his own hands for his support (Act_18:3, Act_19:8-10; 1Co_4:12; 2Th_3:10-12).
(3) It harmonises with the character of Paul, manifesting the same tender solicitude as he was ever accustomed to show towards his converts (2Co_1:14; 2Co_1:24; 2Co_6:11; 2Co_11:21; Php_1:8; Gal_4:19; Col_1:29) and the same care to give no offence that the ministry might not be blamed (2Co_6:3).
(4) It accords with the Pauline doctrines of salvation by grace through faith and unto holiness (Eph_1:4-6; Eph_2:8-10), of redemption by the blood of Christ (Eph_1:7), and of sanctification through the truth (Eph_5:26; 1Th_2:13; 1Th_4:6).
(5) It bears the stamp of Paul’s style, as the following examples show: “Serving the Lord” (Act_20:19), found six times in Paul, occurs elsewhere only in Mat_6:24 and Luk_16:13; “Lowliness of mind” (Act_20:19), five times in Paul, once only elsewhere, in 1Pe_5:5; “Kept back” in Act_20:20; Act_20:27, and again in Gal_2:12; “That was profitable” (Act_20:20), once in Heb_12:20, and three times in 1 Cor.; “I take you to record,” or “I testify” (Act_20:26), also in Gal_5:3 and Eph_4:17; “Remember” (Act_20:31), seven times in Paul; “Watch” (Act_20:31), elsewhere only in 1Co_16:13.
III. The closing scene.—
1. The last prayer. Kneeling down upon the sea-beach (compare Act_21:5), he prayed with them all, in words which Luke appears to have felt too sacred to report. Kneeling “was the attitude in prayer which prevailed among the early Christians, except on the Sabbath and during the seven weeks before Pentecost, when they generally stood” (Hackett).
2. The parting embrace. They all fell upon the apostle’s neck, as Joseph did on that of Benjamin his brother (Gen_45:14) and of Jacob his father (Gen_46:29), shedding tears of holy grief and kissing him tenderly again and again, with mingled love and anguish, sorrowing most of all for the word he had spoken that they should see his face no more.
3. The final separation. Unwilling to be parted from him till the last moment, they accompanied him to the ship (compare Act_21:5), which soon after weighed anchor and bore him from their anxious gaze.
Learn.—
1. The care which a true shepherd ever takes of his flock.
2. The fidelity with which a true preacher should declare the counsel of God.
3. The affection which Christian people should ever manifest towards their teachers.
4. The grief which ever arises when true pastors are separated from their flocks.
HINTS AND SUGGESTIONS
Act_20:17. The Elders of the Church.
I. Their designations.—Presbyters. So called, because usually selected from the elder brethren.
II. Their functions.—
1. Primarily to rule, superintend the flock, and generally guard the spiritual interests of the believing community.
2. Secondarily, to teach—more especially when and where the services of the apostles, prophets, and teachers of the early Church were not available.
III. Their election.—By the people. In this respect they differed essentially from the above-named apostles, prophets, and teachers who were both qualified for and called to their offices by the Holy Ghost.
IV. Their ordination.—By the apostles originally, afterwards by the laying on of the hands of the Presbytery (1Ti_4:14).
“Originally there were in the separate communities only a multiplicity of chosen office-bearers, who were promiscuously designated as Ἐπίσκοποι (overseers) and πρεσβύτεροι (presbyters or elders), as bearers of one and the same office. This office is not a branch of the apostolic teaching office, since for this had the oldest communities along with the apostles other teachers, and the work of teaching was free to all believers (later certainly the office of teaching was combined with that of bishop or presbyter), but it consisted primarily in the disciplinary oversight of the community (or congregation), in the administration of the community’s goods, and the conducting of the (community’s) regular worship. This community office, but not a Church constitution, did the apostles ordain.” (Sell. Forschungen der Gegenwart über Begriff und Entstehung der Kirche, Zeitschrift fur Theologie und Kirche, 1894, p. 357). “Hatch finds that the later Church constitution, bishop, college of presbyters and deacons, as distinguished from the people, is not to be explained out of an original office of community superintendence like that of presbyter-bishop, but that this organisation arose through a combination of a number of equally original institutions which had been developed according to previously existing analogies. Communities in which care of the poor, public Divine worship, and mutual fellowship of the brotherhood played a great roll, possessed administration officers, finance officers, who along with their assistants, after the analogy of the club treasurers of antiquity, looked after the important business of administering the society’s goods. These officials were the Ἐπίσκοποι (overseers) and διάκονοι (deacons), who were also divided into different classes, the old, the mature, or middle aged, and the young; while for the determination of questions of manners and customs, for Church discipline, for the decision of legal controversies, and afterwards for admonition, a special order in the community—viz., the presbyters” (Ibid., pp. 359, 360) “Harnack, in his edition of the Teaching of the Twelve, has drawn attention to this, that in the oldest believing communities, along with the bishops, deacons, and presbyters, there were other charismatically endowed persons—viz., apostles, prophets, and teachers, who, as servants, belonged not to individual congregations, but to the whole Church of Christ, and who were not chosen, but ordained by the Holy Ghost” (Ibid., p. 360).
Act_20:18-35. Paul’s Address to the Elders at Miletus. “This, the third long speech attributed to Paul in the Acts, was certainly from a pastoral theological point of view the most important, as that in Athens was, dogmatically and apologetically considered, and that in Antioch of Pisidia when regarded in an evangelistic or missionary light. It divides itself into four sections of almost equal length:—
I. A reminiscence of the Apostle’s long continued and self-sacrificing labour among the Ephesians (Act_20:18-21).
II. An expression of prophetic anticipation as to tribulation and danger awaiting him in Jerusalem (Act_20:22-27).
III. An admonition to the elders or overseers to faithful shepherding and courageous protection of the flock (Act_20:28-31); and
IV. An exhortation to unselfish exercise of their office, after Paul’s example and in accordance with the Lord’s word (Act_20:32-35). Zöckler, Die Apostelgeschichte, p. 246.)
Act_20:19. Minister’s tears. These may be either—
1. Tears of love (Act_20:31);
2. Tears of sorrow (Php_3:18); or
3. Tears of joy; or thus;
Minister’s tears:
1. A painful tax of human weakness.
2. A precious ornament of holy souls.
3. A fruitful seed for a harvest of joy (Gerok).
Act_20:19-21. Marks of a True Minister of Jesus Christ.
I. Devotion to Christ whom he serves.
II. Humility with regard to himself.
III. Sympathy with those he desires to teach.
IV. Fortitude in face of foes from without.
V. Fidelity to the truth he preaches.
VI. Diligence in the work he undertakes.
VII. Authority in the message he proclaims.
Act_20:20. Precepts for Preachers.
I. The theme of their preaching.—
1. What it should not be. It should never be only what is new, or learned, or beautiful, or sublime, or rare. These certainly, if they can be made subservient to the highest ends of the ministry. But never these if they interfere with this.
2. What it should be. Only what is profitable for the hearers—for their conviction and conversion, for their edification and instruction in righteousness, for their reproof or correction, for their enlightenment and growth in grace.
II. The manner of their preaching.—
1. With personal humility, counting themselves less than the least of all saints (Eph_3:8).
2. With tenderness of speech, addressing their hearers with melting tones and moving them with tears (Php_3:18).
3. With holy courage, fearing not the face of man or the opposition of the world (Eph_6:19-20).
4. With absolute fidelity, keeping back nothing (Act_20:20) but declaring the whole counsel of God (Act_20:27), so as to be free from the blood of all men (Act_20:26).
III. The place of their preaching.—
1. In the public assembly, wherever men congregate, in the church from the pulpit, or in the hall from the platform.
2. In private houses, by a due discharge of the pastoral office.
Act_20:21. The Substance of the Faith.
I. Repentance toward God.—Implies—
1. Acknowledgment of sin against God. 2 Humility of heart before God.
3. Submission of soul to God.
4. Hope of the Spirit in God.
II. Faith toward our Lord Jesus Christ.—Involves—
1. Belief in the supreme divinity of His person.
2. Trust in the atoning efficacy of His work.
3. Confidence in the steadfastness of His promised word.
III. The relations between the two.—
1. Faith without repentance is like a house without a foundation, and like a tree without either root or fruit. Faith of a saving sort springs from a sense of guilt and sin, and leads to godly sorrow and heart contrition. “The pupil of faith is a broken heart.”
2. “Repentance without faith is either inconsolable and ends in despair, or self-righteous and ends in making redemption superfluous.”
Act_20:22. Bound in the Spirit; or, the True Preacher’s “Necessity” (1Co_9:16).
I. To go wherever the Spirit of Christ directs (Act_20:22).
II. To leave the future in the hands of his heavenly Master (Act_20:22).
III. To confront all sorts of peril, even death itself, in the discharge of his ministry (Act_20:23).
IV. To be faithful unto death, in testifying the gospel of the grace of God (Act_20:24).
Act_20:24. The Gospel of the Grace of God.—The grace of God is—
I. The fountain whence the gospel flows.
II. The burden of the gospel message.
III. The blessing which the gospel bestows.
IV. The end at which the gospel aims. All for the glory of His grace (Eph_1:6).
The Gospel of the Grace of God.
I. The gospel as the gospel of the grace of God.—
1. There is grace in the method by which its blessings are secured. The substitution and sacrifice of Christ.
2. There is grace in the influence by which its blessings are applied. The influence of the Holy Spirit in the principle and in the mode of His operation.
3. There is grace in the nature of its blessings. The privileges of the righteous.
4. There is grace in the extent to which its blessings are diffused. It is fitted and designed to be a universal religion.
II. Our duty in reference to it.—
1. We should cordially believe it. It is revealed not for speculation but for belief, and it is authenticated by the most conclusive evidence.
2. We should steadily adhere to it. Let us strenuously resist all who deny, or modify, or philosophise, or explain away the doctrines of grace.
3. We should zealously propagate it. Every Christian should be a missionary.—G. Brooks.
The Office of the Ministry.
I. From whom it is received.—The Lord Jesus. Not only is it in general of Christ’s appointment (1Co_12:28; Eph_4:11), but in every separate instance it is of His bestowal. No man should take this office upon himself, but wait until He receives it from Christ, who will intimate His will by
(1) the inward prompting of the Spirit in the individual’s heart,
(2) by imparting the requisite qualifications for the office, and
(3) by sending him the call of his brethen to undertake the office. “No one should force himself, purchase himself, marry himself, or beg himself into the ministry and thus run and preach without a divine mission and call, but wait until he receives it and is sent” (Starke, quoted in Lange).
II. For what it is appointed.—To testify the gospel of the grace of God. Not to teach morals, science, or philosophy, but to publish to sinful men the glad tidings of salvation from sin and death—salvation proceeding from the grace of God, through the obedience unto death of Jesus Christ and the sanctifying influence of the Holy Ghost. “Millions of moral sermons, and folios of moral books will not, in a thousand years, bring you so far as this despised little word ‘grace’ will bring you in one minute, when faith understands and the heart embraces it” (Gossner, in Lange).
III. How it should be executed.—
1. With self-sacrificing devotion that counts not life itself dear in order to fulfil it faithfully and truly.
2. With persevering resolution that will not slack in the sacred work till life itself ends.
3. With solemn earnestness, as realising the immediate neighbourhood of death (Act_20:25).
IV. How it will be rewarded.—
1. With a sentence of acquittal, declaring the faithful preacher free from the blood of all men (Act_20:26).
2. With an influx of heavenly joy, when the Master says, “Well done! good and faithful servant: enter thou into the joy of thy Lord.”
Act_20:28. Take heed; or, Words of Warning for Christian Ministers.
I. The minister’s relation to his people.—
1. That of a shepherd towards his master’s flock. The image of a flock which had been employed in Old Testament to describe Israel was selected by Christ to designate His Church (Mat_26:31; Luk_12:32; Joh_21:15-17), and from Him adopted by both Peter (1Pe_5:2) and by Paul. As of this flock Christ was the good (Joh_10:14), the chief (1Pe_5:4), and the great (Heb_11:20) Shepherd, so were the elders, or bishops, or presbyters undershepherds.
2. That of an overseer over his master’s property. Christ’s proprietor ship in the Church rests on the fact that He has purchased it with His own blood (compare Eph_1:14); hence elders, bishops, presbyters, and ministers generally cannot be owners of the flock, but only its keepers; or lords of the congregation (1Pe_5:3), but only its overseers.
II. The minister’s duty to his people.—
1. To take heed unto himself (1Ti_4:16). Since Otherwise he cannot take heed unto them. In order to properly discharge his duty as a shepherd and an overseer, the minister must see
(1) to his own personal relation to the Master whom he serves;
(2) to the liveliness of his own faith;
(3) to the extent and correctness of his own knowledge in religion;
(4) to the purity of his own heart and life,
(5) to the sincerity and uprightness of his own motives. A true minister takes heed to himself when he nourishes his own soul by sound doctrine, purifies his own heart by loving obedience to the truth, strengthens his own spirit by habitual devotion, and generally lives in inward communion and fellowship with Jesus Christ.
2. To take heed unto his flock—in which at least three things are comprised:
(1) feeding the flock (Joh_21:15-17; 1Pe_5:2)—i.e., nourishing them up in sound doctrine (1Ti_4:6), instructing them with “wholesome words, even the words of our Lord Jesus Christ,” and with “the doctrine which is according to godliness” (1Ti_6:3), exhorting them with sound speech that cannot be condemned” (Tit_2:8);
(2) tending the flock, or taking the oversight of it (1Pe_5:2), watching over the character and deportment of its several members, and administering such discipline as may serve to promote their religious welfare (1Co_5:4-5; 2Co_2:6; Gal_6:1; 2Th_3:6; 2Th_3:14-15; 1Ti_5:1; 2Ti_4:2; Tit_1:13; Tit_3:10;
(3) guarding the flock against the entrance of “grievous wolves” or false teachers (Act_20:29), who by promulgating erroneous doctrine should subvert the faith of the ignorant and unwary (1Ti_1:3-4; 1Ti_1:6-7; 1Ti_1:19; 1Ti_4:1; 1Ti_6:5; 2Ti_2:18; 2Ti_3:6; Tit_1:10; 2Pe_2:1-3; 1Jn_4:1).
“Take heed to yourselves.”—A sermon for ministers.
I. How?—
1. Lest you should be void of that saving grace which you offer to others and be strangers to the effectual workings of that gospel which you preach. 2. Lest you live in those actual sins which you preach against in others.
3. Lest you be unfit for the great employment you have undertaken, since he must not be a babe in knowledge that will teach men all those mysterious things that are to be known in order to salvation.
4. Lost your example contradict your doctrine and you lay such stumbling blocks before the blind as may be the occasion of their ruin.
II. Why?—Because—
1. “You have heaven to win or lose for yourselves, and souls that must be happy or miserable for ever.
2. You have a depraved nature and sinful inclinations as well as others.
3. Such works as yours do put men on greater use and trial of their graces, and have greater temptations than most other men.
4. The tempter will make his first and sharpest onset upon you.
5. There are many eyes upon you, and therefore there will be many observers of your fall.
6. Your sins have more heinous aggravations than those of other men.
7. The honour of your Lord and Master, and of His holy truth and ways, doth lie more on you than on other men.
8. The souls of your hearers, and the success of your labours, do very much depend on your taking heed unto yourselves” (Baxter, The Reformed Pastor, chap. I.).
A Pastor’s Duty towards his Flock.
I. To feed the flock by diligent preaching of the word.—A work requiring—
1. Spiritual wisdom and understanding in the mysteries of the gospel (1Co_2:4-7; Eph_3:8-11).
2. Experience of the power of the truth (Joh_3:11; 2Co_4:13).
3. Skill to divide the word aright (2Ti_2:15).
4. A prudent consideration of the state of the flock.
5. Zeal for the glory of God and compassion for the souls of men.
II. To continue in fervent prayer for the flock (Act_6:4).—
1. For the success of the word among its members.
2. For their protection against those temptations to which they are generally exposed.
3. For the especial state and condition of individuals, as these become known to him.
4. For the presence of Christ in the assemblies of the Church.
III. To administer the seals of the covenant—i.e., the sacraments.
1. At suitable times.
2. According to Christ’s appointment.
3. Unto those only who are meet and worthy.
IV. To preserve the truth or doctrine of the gospel received and professed in the Church, and to defend it against all opposition (Php_1:17; 1Ti_1:3-4; 1Ti_4:6-7; 1Ti_4:16; 1Ti_6:20; 2Ti_1:14; 2Ti_2:25; 2Ti_3:14-17).
V. To labour for the conversion of souls unto God.—To enlarge the kingdom of Christ, to diffuse the light and savour of the gospel, to be subservient unto the calling of the elect, or gathering all the sheep of Christ unto His fold, are things that God designs by His Churches in the world.—From Owen., vol. xvi., chap. v.
Act_20:28-30. Characteristics of the Church.
I. Owned by God.
II. Redeemed by Jesus Christ.
III. Ruled by the Holy Ghost.
IV. Served by Christian elders.
V. Assailed by false teachers.
VI. Betrayed by insincere friends.
Act_20:28-29. Three Things of which Christian Pastors should take heed.
I. Of themselves.—
1. Lest preaching to others they should themselves be castaways (1Co_9:27).
2. Lest while preaching they should publish another gospel which is not another (Gal_1:6-9).
II. Of the flock.—
1. Lest any of them should be lost.
2. Lest any of them should be sickly or weak (1Co_11:30).
III. Of the wolves.—
1. Lest any should arise within the fold.
2. Lest any should break into it from without.
Act_20:32. A Pastor’s Farewell.
I. His affectionate regard for his people.—Designating them as his brethren, which they are in a double sense.
1. By nature, as being partakers of the same flesh and blood (Act_17:29): and
2. By grace, as being members of the same houshold of faith (Gal_6:10).
II. His fervent desire for his people.—
1. That they should be edified or built up in faith, love, and holiness (Eph_4:16; Jud_1:20).
2. That they should at last obtain an inheritance among the sanctified, i.e., among the spirits of just men made perfect (Heb_12:23).
III. His solemn commendation of his people.; or
1. To God.
(1) To whom they rightly belong, being His children by creation and regeneration;
(2) because He alone is able to build them up and bring them to the heavenly inheritance; and
(3) has graciously promised to preserve and perfect all that trust in Him and believe upon His Song of Solomon 2. To the word of His grace. Meaning not the personal word, but the truth of the gospel, and signifying that he, Paul, prayed that his brethren might be enlightened by, and sanctified through that truth, since through that alone does God advance His gracious work in the souls of His people (Joh_17:17).
Act_20:35. The Duty of the Strong towards the Weak.
I. Its nature.—To extend material aid to the poor.
II. Its imperativeness.—Ye ought. The relief of poorer brethren is not optional, but obligatory on Christians.
III. Its motive.—Obedience to the Lord Jesus Christ.
IV. Its blessedness.—It is more blessed to give than to receive.
More Blessed to Give than to Receive.
I. Because it delivers us from ourselves.—
1. From the bonds of selfishness.
2. From the cares of superfluity.
3. From the burden of dependence.
II. Because it unites us to the brethren.—
1. By their friendly attachment.
2. By their active gratitude.
3. By their blessed intercession.
III. Because it brings us nearer to God.—Making us
1. Imitators of God, the All Good.
2. Sharers in the delight of the All Loving.
3. Expectants of the reward of the Eternal Rewarder.—From “Gerok.”
The Unrecorded Words of Jesus.—Of these Dr. Westcott (Introduction to the Gospels, Appendix C.) gives the following list:
1. Remember the words of the Lord Jesus, How He said. It is more blessed to give than to receive (Act_20:35; compare Luk_6:30)
2. On the same day, having seen one working on the Sabbath, He said to him, O man, if indeed thou knowest what thou doest, thou art blessed; but if thou knowest not, thou art cursed and art a transgressor of the law (Cod. D.; after Luk_6:4).
3. But ye seek to increase from little, and from greater to be less (Cod. D.)
4. The Son of God says: Let us resist all iniquity and hold it in hatred (Epistle of Barnabas, 4).
5. Thus He (Christ) saith, They who wish to see Me and to lay hold on My kingdom must receive Me by suffering and affliction (Epistle of Barnabas, 7).
6. Shew yourselves tried money-changers (Origen in Joann. xix).
7. He that wonders shall reign; and he that reigns shall rest (Ex. Ev. Hebr. Ap. Clem. Al., Strom). Look with wonder at that which is before you (Ap. Clem. Al., Strom., ii. 9, 45.
8. I came to put an end to sacrifices, and unless ye cease from sacrificing (God’s) anger will not cease from you (Ev. Ebion. Ap. Epiph. Hær., xxx. 16).
9. Jesus said to His disciples, Ask great things and the small shall be added unto you; and ask heavenly things and the earthly shall be added unto you (Origen, de Orat., 2).
10. Our Lord Jesus Christ said, In whatsoever I may find you in this I also will judge you (Clem. Al., Juisdives, 40). Such as I may find thee, I will judge thee, saith the Lord (Nilus., Ap. Anast. Sin., Quæst., 3).
11. The Saviour himself says, He who is near Me is near the fire; he who is far from Me is far from the kingdom (Orig., Hom. in Jeremiah 3., p. 778; Didymus in Psa_88:8).
12. The Lord says in the gospel, If ye kept not that which is small, who will give you that which is great? For I say unto you, that he that is faithful in very little, is faithful also in much (Clem. Rom., Ep., 2:8)
13. The Lord says, Keep the flesh pure, and the soul unspotted, that we (perhaps ye) may receive eternal life (Clem. Rom., Cop., ii. 8).
14. The Lord himself having been asked by some one when His kingdom will come, saith, When the two shall be one, and that which is without as that which is within, and the male with the female, neither male nor female (Clem. Rom., Ep., 2:12).
15. Jesus says, For those that are sick, I was sick, and for those that hunger I suffered hunger, and for those that thirst I suffered thirst (Orig. in Matt., tom. xiii. 2).
16. In the Hebrew gospel, the Lord says to His disciples, Never be joyful except when ye shall look on your brother in love (Hieron. in Ephes., 5:3).
17. After the Resurrection Christ said to Peter and the apostles, Take hold, handle Me, and see that I am not an incorporeal spirit (Ignat., ad Smyrn. 3).
18. Christ said, Good must needs come, but blessed is he through whom it comes (Clem., Hom., xii. 29).
19. It was not through unwillingness to impart His blessings that the Lord announced in some gospel or other, My mystery is for Me and for the sons of My house. We remember our Lord and Master, how He said to us, Keep My mysteries for Me and for the sons of My house (Clem. Alex., Strom., Act_20:10-38).
20. I will select to myself these things: very very excellent are those whom My Father who is in heaven has given to Me (Eusebius, Theophania, iv. 13)
21. The Lord taught of those days (of His future kingdom on earth) and said, The days will come in which vines shall spring up, each having ten thousand stocks, and on each stock ten thousand branches, and on each branch ten thousand shoots, and on each shoot ten thousand bunches, and on each bunch ten thousand grapes, and each grape when pressed shall give five-and-twenty measures of wine. And when any saint shall have seized one bunch another shall cry, I am a better bunch; take me; through me bless the Lord.… And when Judas the traitor believed not and asked, How then shall such productions proceed from the Lord? The Lord said, They shall see who shall come to these times (Papias; compare Irenæus, 5:5, 33, 53). Concerning some of these it is practically certain that they were not uttered by Christ; it is extremely doubtful if any one of them was except the first, which has been recorded by Luke.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv17, 20, 22, 25, 26, 28, 29, 30, 31, 32, 33, 36, 37, 38 17. From which he sends for the elders of…
17. From which he sends for the elders of the Ephesian Church, testifying to them the humility and fidelity with which he had served the Lord the three years of his ministry among them.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv22, 24, 25, 32, 33, 35
Acts
THE FIGHT WITH WILD BEASTS AT EPHESUS
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PARTING COUNSELS
Act 20:22 - Act 20:35.
This parting address to the Ephesian elders is perfect in simplicity, pathos, and dignity. Love without weakness and fervent yet restrained self-devotion throb in every line. It is personal without egotism, and soars without effort. It is ‘Pauline’ through and through, and if Luke or some unknown second-century Christian made it, the world has lost the name of a great genius. In reading it, we have to remember the Apostle’s long stay in Ephesus, and his firm conviction that he was parting for ever from those over whom he had so long watched, and so long loved, as well as guided. Parting words should be tender and solemn, and these are both in the highest degree.
The prominence given to personal references is very marked and equally natural. The whole address down to Act 20:22 is of that nature, and the same theme recurs in Act 20:31, is caught up again in Act 20:33, and continues thence to the end. That abundance of allusions to himself is characteristic of the Apostle, even in his letters; much more is it to be looked for in such an outpouring of his heart to trusted friends, seen for the last time. Few religious teachers have ever talked so much of themselves as Paul did, and yet been as free as he is from taint of display or self-absorption.
The personal references in Act 20:22 - Act 20:27 turn on two points-his heroic attitude in prospect of trials and possible martyrdom, and his solemn washing his hands of all responsibility for ‘the blood’ of those to whom he had declared all the counsel of God. He looks back, and his conscience witnesses that he has discharged his ministry; he looks forward, and is ready for all that may confront him in still discharging it, even to the bloody end.
Nothing tries a man’s mettle more than impending evil which is equally certain and undefined. Add that the moment of the sword’s falling is unknown, and you have a combination which might shake the firmest nerves. Such a combination fronted Paul now. He told the elders, what we do not otherwise know, that at every halting-place since setting his face towards Jerusalem he had been met by the same prophetic warnings of ‘bonds and afflictions’ waiting for him. The warnings were vague, and so the more impressive. Fear has a vivid imagination, and anticipates the worst.
Paul was not afraid, but he would not have been human if he had not recognised the short distance for him between a prison and a scaffold. But the prospect did not turn him a hairsbreadth from his course. True, he was ‘bound in the spirit,’ which may suggest that he was not so much going joyfully as impelled by a constraint felt to be irresistible. But whatever his feelings, his will was iron, and he went calmly forward on the road, though he knew that behind some turn of it lay in wait, like beasts of prey, dangers of unknown kinds.
And what nerved him thus to front death itself without a quiver? The supreme determination to do what Jesus had given him to do. He knew that his Lord had set him a task, and the one thing needful was to accomplish that. We have no such obstacles in our course as Paul had in his, but the same spirit must mark us if we are to do our work. Consciousness of a mission, fixed determination to carry it out, and consequent contempt of hindrances, belong to all noble lives, and especially to true Christian ones. Perils and hardships and possible evils should have no more power to divert us from the path which Christ marks for us than storms or tossing of the ship have to deflect the needle from pointing north.
It is easy to talk heroically when no foes are in sight; but Paul was looking dangers in the eyes, and felt their breath on his cheeks when he spoke. His longing was to ‘fulfil his course.’ ‘With joy’ is a weakening addition. It was not ‘joy,’ but the discharge of duty, which seemed to him infinitely desirable. What was aspiration at Miletus became fact when, in his last Epistle, he wrote, ‘I have finished my course.’
In Act 20:25 - Act 20:27 the Apostle looks back as well as forward. His anticipation that he was parting for ever from the Ephesian elders was probably mistaken, but it naturally leads him to think of the long ministry among them which was now, as he believed, closed. And his retrospect was very different from what most of us, who are teachers, feel that ours must be. It is a solemn thought that if we let either cowardice or love of ease and the good opinion of men hold us back from speaking out all that we know of God’s truth, our hands are reddened with the blood of souls.
We are all apt to get into grooves of favourite thoughts, and to teach but part of the whole Gospel. If we do not seek to widen our minds to take in, and our utterances to give forth, all the will of God as seen by us, our limitations and repetitions will repel some from the truth, who might have been won by a completer presentation of it, and their blood will be required at our hands. None of us can reach to the apprehension, in its full extent and due proportion of its parts, of that great gospel; but we may at least seek to come nearer the ideal completeness of a teacher, and try to remember that we are ‘pure from the blood of all men,’ only when we have not ‘shrunk from declaring all God’s counsel.’ We are not required to know it completely, but we are required not to shrink from declaring it as far as we know it.
Paul’s purpose in this retrospect was not only to vindicate himself, but to suggest to the elders their duty. Therefore he passes immediately to exhortation to them, and a forecast of the future of the Ephesian Church. ‘Take heed to yourselves.’ The care of one’s own soul comes first. He will be of little use to the Church whose own personal religion is not kept warm and deep. All preachers and teachers and men who influence their fellows need to lay to heart this exhortation, especially in these days when calls to outward service are so multiplied. The neglect of it undermines all real usefulness, and is a worm gnawing at the roots of the vines.
We note also the condensed weightiness of the following exhortation, in which solemn reasons are suggested for obeying it. The divine appointment to office, the inclusion of the ‘bishops’ in the flock, the divine ownership of the flock, and the cost of its purchase, are all focussed on the one point, ‘Take heed to all the flock.’ Of course a comparison with Act 20:17 shows that elder and bishop were two designations for one officer; but the question of the primitive organisation of church offices, important as it is, is less important than the great thoughts as to the relation of the Church to God, and as to the dear price at which men have been won to be truly His.
We note the reading in the Act 20:28 {margin}, ‘the flock of the Lord,’ but do not discuss it. The chief thought of the verse is that the Church is God’s flock, and that the death of Jesus has bought it for His, and that negligent under-shepherds are therefore guilty of grievous sin.
The Apostle had premonitions of the future for the Church as well as for himself, and the horizons were dark in both outlooks. He foresaw evils from two quarters, for ‘wolves’ would come from without, and perverse teachers would arise within, drawing the disciples after them and away from the Lord. The simile of wolves may be an echo of Christ’s warning in Mat 7:15. How sadly Paul’s anticipations were fulfilled the Epistle to the Church in Ephesus {Rev 2:1 - Rev 2:29} shows too clearly. Unslumbering alertness, as of a sentry in front of the enemy, is needed if the slinking onset of the wolf is to be beaten back. Paul points to his own example, and that in no vainglorious spirit, but to stimulate and also to show how watchfulness is to be carried out. It must be unceasing, patient, tenderly solicitous, and grieving over the falls of others as over personal calamities. If there were more such ‘shepherds,’ there would be fewer stray sheep.
Anxious forebodings and earnest exhortations naturally end in turning to God and invoking His protecting care. The Apostle’s heart runs over in his last words {Act 20:32 - Act 20:35}. He falls back for himself, in the prospect of having to cease his care of the Church, on the thought that a better Guide will not leave it, and he would comfort the elders as well as himself by the remembrance of God’s power to keep them. So Jacob, dying, said, ‘I die, but God shall be with you.’ So Moses, dying, said, ‘The Lord hath said unto me, thou shalt not go over this Jordan. The Lord thy God, He will go before thee.’ Not even Paul is indispensable. The under-shepherds die, the Shepherd lives, and watches against wolves and dangers. Paul had laid the foundation, and the edifice would not stand unfinished, like some half-reared palace begun by a now dead king. The growth of the Church and of its individual members is sure. It is wrought by God.
His instrument is ‘the word of His grace.’ Therefore if we would grow, we must use that word. Christian progress is no more possible, if the word of God is not our food, than is an infant’s growth if it refuses milk. That building up or growth or advance {for all three metaphors are used, and mean the same thing} has but one natural end, the entrance of each redeemed soul into its own allotment in the true land of promise, the inheritance of those who are sanctified. If we faithfully use that word which tells of and brings God’s grace, that we may grow thereby, He will bring us at last to dwell among those who here have growingly been made saints. He is able to do these things. It is for us to yield to His power, and to observe the conditions on which it will work on us.
Even at the close Paul cannot refrain from personal references. He points to his example of absolute disinterestedness, and with a dramatic gesture holds out ‘these hands’ to show how they are hardened by work. Such a warning against doing God’s work for money would not have been his last word, at a time when all hearts were strung up to the highest pitch, unless the danger had been very real. And it is very real to-day. If once the suspicion of being influenced by greed of gain attaches to a Christian worker, his power ebbs away, and his words lose weight and impetus.
It is that danger which Paul is thinking of when he tells the elders that by ‘labouring’ they ‘ought to support the weak’; for by weak he means not the poor, but those imperfect disciples who might be repelled or made to stumble by the sight of greed in an elder. Shepherds who obviously cared more for wool than for the sheep have done as much harm as ‘grievous wolves.’
Paul quotes an else unrecorded saying of Christ’s which, like a sovereign’s seal, confirms the subject’s words. It gathers into a sentence the very essence of Christian morality. It reveals the inmost secret of the blessedness of the giving God. It is foolishness and paradox to the self-centred life of nature. It is blessedly true in the experience of all who, having received the ‘unspeakable gift,’ have thereby been enfranchised into the loftier life in which self is dead, and to which it is delight, kindred with God’s own blessedness, to impart.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv16–38 See notes on verse 14
See notes on verse 14
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv22, 24, 29, 35 Cf. Act 21:4. In Act 20:22 Paul’s own spirit…
spirit
Cf. Act 21:4. In Act 20:22 Paul’s own spirit (See Scofield "1Th 5:23") is meant; in Act 21:4 the Holy Spirit. Paul’s motive in going to Jerusalem seems to have been his great affection for the Jews Rom 9:1-5 and his hope that gifts of the Gentile churches, sent by him to the poor saints at Jerusalem Rom 15:25-28 would open the hearts of the law-bound Jewish believers to the "gospel of the grace of God" Act 20:24.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv17, 22, 28, 32, 36 Paul and the Elders of Ephesus.
Paul and the Elders of Ephesus.
Paul addresses the elders of Ephesus:
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v. 17. And from Miletus he sent to Ephesus, and called the elders of the Church.
v. 18. And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,
v. 19. serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews;
v. 20. and how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly and from house to house,
v. 21. testifying both to the Jews and also to the Greeks repentance toward God and faith toward our Lord Jesus Christ.
Miletus was a matter of only about thirty miles from Ephesus, and connected with the capital by a good Roman road. As soon as Paul, therefore, found out that the vessel would be delayed for a number of days, he sent a message to Ephesus, earnestly asking the elders of the church to come down. The congregation at Ephesus, where Paul had labored so long, was especially dear to him, and he felt that he could not afford to let this chance go by. And when the elders had come to see him, he addressed them in words of a tender farewell. He gave them, first of all, a brief review of his labors in their city. From the day that he had first set foot into their province, his concern, during his entire stay, had been for their spiritual and temporal welfare. He had done his work as a faithful servant of the Lord and in His interest only, with such a servant’s full and complete humility. His attitude had not been me of apathy, but he had been filled with genuine sorrow for his brethren and for the world, which even manifested itself in tears. His work had been done in the midst of temptations which had surrounded him, which had stepped forward from all sides on account of and in the plots of the Jews. Their enmity had not been confined to an occasional outburst of malice, but had attended him at all time, always with the intention of making him weary in his work for the Lord. But in spite of all these and other difficulties he had not made use of reserve in teaching, as a coward might have done, but openly and candidly he had proclaimed to them what was of value and use to them. For a minister to shrink back from plain statements of truth out of fear for his own welfare is usually a sign of unworthiness, and almost invariably harms the congregation. But Paul had taught the things profitable to the salvation of the Ephesians, publicly, before the assembled congregation, and privately, in visits from house to house. His constant endeavor had been to be a fearless and worthy witness both before the Jews and the Greeks of repentance toward God and faith in their common Lord Jesus Christ. That is briefly the substance of all Christian preaching, that all men, all sinners, should acknowledge their sins and turn from them to the God of their salvation, accepting the full atonement and redemption of Christ by faith in this their Savior. "Repentance is nothing else than truly acknowledging sin, to be heartily sorry for it, and to desist from it; which knowledge comes from the Law, but is not sufficient for a saving conversion to God, unless faith in Christ is added, whose merit offers the comforting preaching of the holy Gospel to all repentant sinners that are terrified by the preaching of the Law."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 22, 25, 28, 31, 33, 36 Connecting Statement:
Connecting Statement:
Paul calls the elders of the church of Ephesus and begins to speak to them.
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General Information:
Here the word "he" refers to Paul.
General Information:
The word "our" refers to Paul and the elders to whom he is speaking. (See: Inclusive "We")
Miletus
Miletus was a port city in western Asia Minor near the mouth of the Meander River. See how you translated this in Acts 20:15. (See: How to Translate Names)
You yourselves
Here "yourselves" is used for emphasis. (See: Reflexive Pronouns)
I set foot in Asia
Here "foot" stands for the entire person. AT: "I entered Asia" (See: Synecdoche)
how I always spent my time with you
This speaks about time as if it were something that a person could spend. AT: "how I always conducted myself when I was with you" (See: Metaphor)
lowliness of mind
This speaks about something humble as if it were low to the ground. The word "mind" stands for a person's inner attitude. AT: "humility" or "humbleness" (See: Metaphor and Metonymy)
with tears
Here "tears" stands for feeling sad and crying. AT: "I crying as I served the Lord" (See: Metonymy)
of the Jews
This does not mean every Jew. This lets us know who plotted. AT: "of some of the Jews" (See: Synecdoche)
You know how I did not keep back from declaring to you
"You know how I was never silent, but I always declared to you"
from house to house
Paul taught people in various private homes. The words "I taught" are understood. AT: "I also taught when I was in your homes" (See: Ellipsis)
about repentance toward God and of faith in our Lord Jesus
The abstract nouns "repentance" and "faith" can be stated as verbs. AT: "that they need to repent before God and believe in our Lord Jesus Christ" (See: Abstract Nouns)
translationWords
elder
church
Asia
lord
lowly
mind
suffer
Jew
declare
Greek
repent
God
faith
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv16, 17, 18, 23, 26, 28, 29, 35, 38 20:16 The Festival of Pentecost was one of the…
20:16 The Festival of Pentecost was one of the three Jewish pilgrimage festivals (see study note on 2:1-4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.