CHAPTER 20
Verse 1. The uproar. The tumult excited by Demetrius and the workmen.
After it had been quieted by the town-clerk, Acts 19:40,40.
Embraced them. Saluted them; gave them parting expressions of
kindness. Comp. See Barnes " :";
1 Thessalonians 5:26; 1 Peter 5:14. The Syriac translates this, "Paul called the
disciples, and consoled them, and kissed them."
To go into Macedonia. On his way to Jerusalem, agreeably to his
purpose--recorded in Acts 19:21.
{a} "uproar was ceased" Acts 19:40
{b} "go into Macedonia" 1 Corinthians 16:5; 1 Timothy 1:3
Verse 2. Over those parts. The parts of country in and near Macedonia.
He probably went to Macedonia by Troas, where he expected to
find Titus, 2 Corinthians 2:12; but not finding him there, he went by
himself to Philippi, Thessalonica, etc., and then returned to Greece
Proper.
Into Greece. Into Greece Proper, of which Athens was the capital.
While in Macedonia, he had great anxiety and trouble, but was at length
comforted by the coming of Titus, who brought him intelligence of the
liberal disposition of the churches of Greece in regard to the collection
for the poor saints at Jerusalem, 2 Corinthians 7:5-7. It is probable that the
Second Epistle to the Corinthians was written during this time in
Macedonia, and sent to them by Titus. See Note of Doddridge.
{c} "exhortation" 1 Thessalonians 2:3,11
Verse 3. And there abode. Why he remained here is unknown. It is
probable, that while in Greece he wrote the Epistle to the Romans.
Comp. Romans 15:25-27.
Laid wait. There was a design formed against him by the Jews, which
they sought to execute. Why they formed this purpose, the historian has
not informed us.
As he was about to sail. It would seem from this, that the design of
the Jews was to attack the ship in which he was about, to sail, or to
arrest him on ship-board. This fact determined him to take a much more
circuitous route by land, so that the churches Of Macedonia were favoured
with another visit from him.
Into Syria. On his way to Jerusalem.
He purposed, etc. He resolved to avoid the snare which they had laid
for him, and to return by the same way in which he had come into Greece.
{d} "wait" Acts 23:12; 25:3; 2 Corinthians 11:26
{*} "purposed" "determined"
Verse 4. And there accompanied him. It was usual for some of the
disciples to attend the apostles in their journeys.
Into Asia. It is not meant that they attended him from Greece through
Macedonia; but that they went with him to Asia, having gone before him,
and joined him at Troas.
Sopater of Berea. Perhaps the same person who, in Romans 16:21, is
called Sosipater, and who is there said to have been a kinsman of Paul.
Aristarthus, Acts 19:29.
Gaius of Derbe. See Barnes "Acts 19:29".
Tychicus. This man was high in the confidence and affection of Paul.
In Ephesians 6:21,22, he styles him "a beloved brother, and faithful
minister in the Lord."
And Trophimus. Trophimus was from Ephesus, Acts 20:29. When Paul
wrote his Second Epistle to Timothy, he was at Mileturn, sick,
2 Timothy 4:20.
{e} "Aristarchus" Acts 19:29
{f} "Timotheus" Acts 16:1
{g} "Tychius" Ephesians 6:21
{h} "Trophimus" Acts 21:29; 2 Timothy 4:20
Verse 5. These going before. Going before Paul and Luke. Dr.
Doddridge supposes that only Tychicus and Trophimus went before the
others. Perhaps the Greek most naturally demands this interpretation.
Tarried for us. The word "us" here shows that Luke had again joined
Paul as his companion. In Acts 16:12, it appears that Luke was in
Philippi, in the house of Lydia. Why he remained there, or why he did not
attend Paul in his journey to Athens, Corinth, Ephesus, etc., is not
known. It is evident, however, that he here joined him again.
At Troas. See Barnes "Acts 16:8".
{++} "tarried" "waited"
Verse 6. After the days of unleavened bread. After the seven days of
the passover, during which they ate only unleavened bread. See
Exodus 12.
In five days. They crossed the AEgean Sea. Paul, when he crossed it on
a former occasion, did it in two days, Acts 16:11,12; but the
navigation of the sea is uncertain, and they were now probably hindered by
contrary winds.
{i} "unleavened bread" Exodus 23:15
{k} "Troas" 2 Timothy 4:13
Verse 7. And upon the first day of the week. Showing thus that this
day was then observed buy Christians as holy time. Comp. 1 Corinthians 16:2;
Revelation 1:10.
To break bread. Evidently to celebrate the Lord's Supper. Comp.
Acts 2:46. So the Syriac understands it, by translating it, "to break
the Eucharist," i.e. the eucharistic bread. It is probable that the
apostles and early Christians celebrated the Lord's Supper on every
Lord's-day.
And continued his speech until midnight. The discourse of Paul
continued until the breaking of day, Acts 20:11. But it was interrupted
about midnight by the accident that occurred to Eutychus. The fact that
Paul was about to leave them on the next day, probably to see them no
more, was the principal reason why his discourse was so long continued.
We are not to suppose, however, that it was one continued or set
discourse. No small part of the time might have been passed in
hearing and answering questions, though Paul was the chief speaker.
The case proves that such seasons of extraordinary devotion may,
in peculiar circumstances, be proper. Occasions may arise where it
will be proper for Christians to spend a much longer time than
usual in public worship. It is evident, however, that such seasons
do not often occur.
{l} "first day" 1 Corinthians 16:2; Revelation 1:10
{m} "break bread" Acts 2:42,46; 1 Corinthians 10:16; 11:20-34
{++} "speech" "discourse"
Verse 8. And there were many lights. Why this circumstance is
mentioned is not apparent. It, however, meets one of the slanders of
the early enemies of Christianity, that Christians in their assemblies
were accustomed to extinguish all the lights, and to commit every
kind of abomination. Perhaps the mention of many lights here is
designed to intimate that it was a place of public worship, as not
only the Jews, but the Gentiles were accustomed to have many
lights burning in such places.
In the upper chamber. See Barnes "Acts 1:13".
{&} "many lights" "lamps"
{n} "upper chamber" Acts 1:13
{|} "upper" "room"
{+} "together" "Assembled"
Verse 9. And there sat in a window. The window was left open,
probably to avoid the malice of their enemies, who might be disposed
otherwise to charge them with holding their assemblies in darkness
for purposes of iniquity. The window was a mere opening in the
wall to let in light, as there was no glass known at that time; and
as the shutters of the window were not closed, there was nothing to
prevent Eutychus from falling down.
The third loft. The third story.
And was taken up dead. Some have supposed that he was merely stunned
with the fall, and that he was still alive. But the obvious and therefore
the safest interpretation is, that he was actually killed by the fall, and
was miraculously restored to life. This is an instance of sleeping in
public worship that has some apology. The late hour of the night, and the
length of the services, were the excuse. But, though the thing is often
done now, yet how seldom is a sleeper in a church furnished with an excuse
for it. No practice is more shameful, disrespectful, and abominable, than
that so common of sleeping in the house of God.
Verse 10. And fell on him, etc. Probably stretching himself on him as
Elisha did on the Shunammite's son, 2 Kings 4:33-35. It was an
act of tenderness and compassion, evincing a strong desire to restore
him to life.
Trouble not yourselves. They would doubtless be thrown into great
consternation by such an event. Paul therefore endeavoured to compose
their minds by the assurance that he would live.
For his life is in him. He is restored to life. This has all the
appearance of having been a miracle. Life was restored to him as Paul
spoke.
{o} "fell on him" 1 Kings 17:21; 2 Kings 4:34
Verse 11. Come up again. To the upper room, Acts 20:8.
And had broken bread, and eaten, Had taken refreshment. As this is
spoken of Paul only, it is evidently distinguished from the celebration of
the Lord's Supper.
Verse 12. Not a little comforted. By the fact that he was alive;
perhaps also strengthened by the evidence that a miracle had been
wrought.
Verse 13. Sailed unto Assos. There were several cities of this name.
One was in Lycia; one in the territory of Eolis; one in Mysia; one in
Lydia; and another in Epirus. The latter is the one intended here. It was
between Troas and Mitylene. The distance to it from Troas by sea was much
greater than by land, and accordingly Paul chose to go to it on foot.
Minding himself. Choosing or preferring to go on foot. Most of his
journeys were probably performed in this way.
{*} "afoot" "Intending himself to go by land"
Verse 14. Came to Mitylene. This was the capital of the island of
Lesbos. It was distinguished by the beauty of its situation, and the
splendour and magnificence of its edifices. The island on which it stood,
Lesbos, was one of the largest in the AEgean Sea, and the seventh
in the Mediterranean. It is a few miles distant from the coast of
Aeolia, and is about one hundred and sixty-eight miles in
circumference. The name of the city now is Castro.
Verse 15. Over against. Opposite to. Into the neighborhood of, or
near to it.
Chios, called also Coos, an island in the Archipelago,
between Lesbos and Samos. It is on the coast of Asia Minor, and
is now called Scio. It will long be remembered now as the seat of
a dreadful massacre of almost all its inhabitants by the Turks in
1823.
At Samos. This was also an island of the Archipelago, lying off the
coast of Lydia, from which it is separated by a narrow strait. These
islands were celebrated among the ancients for their extraordinary wines.
Trogyllium. This was the name of a town and promontory of Ionia in
Asia Minor, between Ephesus and the mouth of the river Meander, opposite
to Samos. The promontory is a spur of Mount Mycale.
Miletus. Called also Miletum. It was a city and seaport, and the
ancient capital of Ionia. It was originally composed of a colony of
Cretians. It became extremely powerful, and sent out colonies to a great
number of cities on the Euxine Sea. It was distinguished for a magnificent
temple dedicated to Apollo. It is now called, by the Turks, Melas. It
was the birthplace of Thales, one of the seven wise men of Greece. It was
about forty or fifty miles from Ephesus.
{+} "tarried" "remained"
Verse 16. 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, 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, etc. 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.
The day of Pentecost. See Barnes "Acts 2:1".
{b} "be at Jerusalem" Acts 18:21; 24:17
{c} "Pentecost" Acts 2:1
Verse 17. He sent to Ephesus. Perhaps a distance of forty miles.
The elders of the church. Who had been appointed while he was there
to take charge of the church. See Barnes "Acts 15:2".
Verse 18. And when they were come to him. The discourse which
follows is one of the most tender, affectionate, and eloquent, which is
anywhere to be found. It is strikingly descriptive of the apostle's
manner of life while with them; evinces his deep concern for their
welfare; is full of tender and kind admonition; expresses the firm
purpose of his soul to live to the glory of God, and his expectation
to be persecuted still; and is a most affectionate and solemn farewell.
No man can read it without being convinced that it came from a heart full
of love and kindness; and that it evinces a great and noble purpose to be
entirely employed in one great aim and object --the promotion of the glory
of God, in the face of danger and of death.
Ye know. From your own observation. He had been with them three years,
and could make this solemn appeal to themselves, that he had led a
faithful and devoted life. How happy is it when a minister can thus appeal
to those with whom he has laboured, in proof of his own sincerity and
fidelity! How comforting to himself, and how full of demonstration to a
surrounding world, of the truth and power of the gospel which is preached!
We may further remark, that this appeal furnishes strong proof of the
purity and holiness of Paul's life. The elders at Ephesus must have
had abundant opportunity to know him. They had seen him, and heard him
publicly, and in their private dwellings. A man does not make such an
appeal unless he has a consciousness of integrity, nor unless there is
conclusive proof of his integrity. It is strong evidence of the
holiness of the character of the apostles, and proof that they were not
impostors, that they could thus appeal with the utmost assurance to those
who had every opportunity of knowing them.
From the first day. He was with them three years, Acts 20:31.
Into Asia. Asia Minor. They would probably know, not only how he had
demeaned himself while with them, but also how he had conducted [himself]
in other places near them.
After what manner I have been with you. How I have lived and acted.
What has been my manner of life. What had been his mode of life, he
specifies in the following verses.
At all seasons. At all times.
{d} "first day" Acts 19:1,10
{++} "seasons" "The whole team"
Verse 19. Serving the Lord. In the discharge of the appropriate duties
of his apostolic office, and in private life. To discharge aright our
duties in any vocation is serving the Lord. Religion is often represented
in the Bible as a service rendered to the Lord.
With all humility. Without arrogance, pride, or a spirit of dictation;
without a desire to "lord it over God's heritage ;" without being elated
with the authority of the apostolic office, the variety of the miracles
which he was enabled to perform, or the success which attended his
labours. What an admirable model for all who are in the ministry,
for all who are endowed with talents and learning, and for all who
meet with remarkable success in their work. The proper effect of
such success, and of such talent, will be to produce true humility.
Eminent success in the work of the ministry tends to produce lowliness and
humbleness of mind; and the greatest endowments are usually connected with
the most simple and childlike humility.
And with many tears. Paul not unfrequently gives evidence of
the tenderness of his heart, and his regard for the souls of men, and
his deep solicitude for the salvation of sinners, Acts 20:31;
Philippians 3:18; 2 Corinthians 2:4. The particular thing, however, here specified
as producing weeping, was the opposition of the Jews. But it cannot be
supposed that those tears were shed from an apprehension of personal
danger. It was rather because the opposition of the Jews impeded his work,
and retarded his progress in winning souls to Christ. A minister of the
gospel will
(1.) feel, and deeply feel, for the salvation of his people. He will weep
over their condition when he sees them going astray, and in danger of
perishing, He will
(2.) be especially affected with opposition, because it will retard his
work, and prevent the progress and the triumph of the gospel. It is not
because it is a personal concern, but because it is the cause of his
Master.
And temptations. Trials, arising from their opposition. We use the
word temptation, in a more limited sense, to denote inducements
offered to one to lead him into sin. The word in the Scriptures most
commonly denotes trials of any kind.
Which befell me. Which happened to me; which I encountered.
By the lying in wait, etc. By their snares and plans were designed to
blast his reputation, and to destroy his usefulness.
{e} "humility" 1 Corinthians 15:9,10
{f} "many tears" Philippians 3:18
{g} "temptations" 2 Corinthians 4:8-11
{&} "temptations" "trials"
Verse 20. I kept back nothing, etc. No doctrine, no admonition, no
labour. Whatever he judged would promote their salvation, he had
faithfully and fearlessly delivered. A minister of the gospel must be the
judge of what will be profitable to the people of his charge. His aim
should be to promote their real welfare--to preach that which will be
profitable. His object will not be to please their fancy, to gratify
their taste, to flatter their pride, or to promote his own popularity.
"All Scripture is profitable," 2 Timothy 3:16; and it will be his aim
to declare that only which will tend to promote their real welfare. Even
if it be unpalatable; if it be the language of reproof and admonition; if
it be doctrine to which the heart is by nature opposed; if it run counter
to the native prejudices and passions of men; yet, by the grace of God, it
should be, and will be delivered. No doctrine that will be profitable
should be kept back; no plan, no labour, that may promote the welfare of
the flock, should be withheld.
But have shewed you. Have announced or declared to you. The word here
used--\~anaggeilai\~--is most commonly applied to preaching in public
assemblies, or in a public manner.
Have taught you publicly. In the public assembly; by public preaching.
And from house to house. Though Paul preached in public, and though
his time was much occupied in manual labour for his own support,
Acts 20:34, yet he did not esteem his public preaching to be all that
was required of him; nor his daily occupation to be an excuse for not
visiting from house to house. We may observe here,
(1.) that Paul's example is a warrant and an implied injunction for family
visitation by a pastor. If proper in Ephesus, It is proper still. If
practicable in that city, it is in other cities. If it was useful there,
it will be elsewhere. If it furnished to him consolation in the retrospect
when he came to look over his ministry, and if it was one of the
things which enabled him to say, "I am pure from the blood of all
men," it will be so in other cases.
(2.) The design for which ministers should visit, should be a religious
design, Paul did not visit for mere ceremony, nor for idle gossip,
or chit-chat; nor to converse on the mere news or politics of the
day. His aim was to show the way of salvation, and to teach in
private what he taught in public.
(3.) How much of this is to be done, is of course to be left to the
discretion of every minister. Paul, in private visiting, did not neglect
public instruction. The latter he evidently considered to be his main or
chief business. His high views of the ministry are evinced in his life,
and in his letters to Timothy and Titus. Yet, while public preaching is
the main, the prime, the leading business of a minister, and while his
first efforts should be directed to preparation for that, he may and
should find time to enforce his public instructions by going from
house to house; and often he will find that his most immediate and
apparent success will result from such family instructions.
(4.) If it is his duty to visit, it is the duty of his people to receive
him as becomes an ambassador of Christ. They should be willing to listen
to his instructions; to treat him with kindness, and to aid his endeavours
in bringing a family under the influence of religion.
{b} "kept back nothing" Acts 20:27
{c} "from house to house" 2 Timothy 4:2
Verse 21. Testifying. Bearing witness to the necessity of repentance
towards God. Or teaching them the nature of repentance, etc., and
exhorting them to repent and believe. Perhaps the word testifying
includes both ideas of giving evidence, and of urging with great
earnestness and affection that repentance and faith were necessary.
See 1 Timothy 5:21;; 2 Timothy 2:14; where the word here used, and here translated
testify, is there translated correctly charge, in the sense of
strongly urging, or entreating with great earnestness.
Also to the Greeks. To all who were not Jews. The Greeks, properly,
denoted those who lived in Greece% and who spoke the Greek
language. But the phrase "Jews and Greeks," among the Hebrews,
denoted the whole human race. He urged the necessity of repentance and
faith in all. Religion makes no distinction, but regards all
as sinners, and as needing salvation by the blood of the Redeemer.
Repentance toward God. See Barnes "Matthew 3:2". Repentance is to
be exercised "toward God," because
(1.) sin has been committed against him, and it is proper that we express
our sorrow to the Being whom we have offended; and,
(2.) because God only can pardon. Sincere repentance exists only where
there is a willingness to make acknowledgment to the very being whom we
have offended or injured.
And faith. See Barnes "Mark 16:6".
Toward. \~eiv\~. In regard to; in; confidence in the work and merits
of the Lord Jesus. This is required, because there is no other one who can
save from sin. See Barnes "Acts 4:12".
{d} "repentance toward God" Mark 1:15
Verse 22. Bound in the spirit. Strongly urged or constrained by the
influences of the Holy Spirit on my mind. Not by any desire to see
the place where my fathers worshipped, and not urged merely by
reason, but by the convictions and mighty promptings of the Holy
Spirit to do my duty in this case. The expression "bound in the
spirit"--\~dedemenov tw pneumati\~-- is one of great strength and emphasis.
The word \~dew\~, to bind, is usually applied to confinement by
cords, fetters, or bands, Matthew 13:30; 14:3; 21:2; and then denotes
any strong obligation, Romans 7:2, or anything that strongly urges
or impels, Matthew 21:2. When we are strongly urged by the convictions of
duty, by the influences of the Holy Spirit, we should not shrink from
danger or from death. Duty is to be done at all hazards. It is ours to
follow the directions of God; results we may safely and confidently
leave with him.
Not knowing the things that shall befall me there. He knew that
calamities and trials of some kind awaited him, Acts 20:23, but he did
not know
(1.) of what particular kind they would be; nor
(2.) their issue, whether it should be life or death. We should commit our
way unto God, not knowing what trials may be before us in life; but
knowing that, if we are found faithful at the post of duty, we have
nothing to fear in the issue.
{e} "go bound" Acts 19:21
{f} "knowing" James 4:14
Verse 23. Save that. Except that. This was all that he knew, that
bonds and afflictions were to be his portion.
The Holy Ghost witnesseth. Either by direct revelation to him, or
by the predictions of inspired men whom Paul might meet. An instance
of the latter mode occurs in Acts 21:11. It is probable that the
meaning here is, that the Holy Ghost had deeply impressed the mind of
Paul by his direct influences, and by his experience in every city,
that bonds and trials were to be his portion. Such had been his
experience in every city where he had preached the gospel by the
direction of the Holy Ghost, that he regarded it as his certain portion
that he was thus to be afflicted.
In every city. In almost every city where Paul had been, he had
been subjected to these trials. He had been persecuted, stoned, and
scourged. So uniform was this, so constant had been his experience in
this way, that he regarded it as his certain portion to be thus
afflicted; and he approached Jerusalem, and every other city, with a
confident expectation that such trials awaited him there.
Saying. In his experience; by direct revelation; and by the mouth
of prophets, Acts 21:11. When Paul was called to the apostleship, it
was predicted that he would suffer much, Acts 9:16.
Bonds. Chains. That I would be bound, as prisoners are who are
confined.
Abide me. See the margin. They remain or wait for me; i.e., I must
expect to suffer them.
(*) "Ghost" "Spirit"
{g} "saying that bonds" Acts 9:16; 21:11
{1} "abide me" "wait for me"
Verse 24. Move me. Alarm me, or deter me from my purpose. Gr., "I
make an account of none of them." I do not regard them as of any
moment, or as worth consideration, in the great purpose to which I
have devoted my life.
Neither count I my life. I do not consider my life as so valuable as
to be retained by turning away from bonds and persecutions. I am certain
of bonds and afflictions; I am willing also, if it be necessary, to lay
down my life in the prosecution of the same purpose.
Dear unto myself. So precious or valuable as to be retained at the
sacrifice of duty. I am willing to sacrifice it, if it be necessary.
This was the spirit of the Saviour, and of all the early Christians.
Duty is of more importance than life; and when either duty or life is to
be sacrificed, life is to be cheerfully surrendered.
So that. This is my main object, to finish my course with joy. It is
implied here,
(1.) that this was the great purpose which Paul had in view.
(2.) That if he should even lay down his life in this cause, it would be
a finishing his course with joy. In the faithful discharge of duty, he
had nothing to fear. Life would be ended with peace, whenever God should
require him to finish his course.
Finish my course. Close my career as an apostle and a Christian.
Life is thus represented as a course, or race that is to be run,
2 Timothy 4:7; Hebrews 12:1; 1 Corinthians 9:24; Acts 13:25.
With joy. With the approbation of conscience and of God; with peace
in the recollection of the past. Man should strive so to live that he
will have nothing to regret when he lies on a bed of death. It is a
glorious privilege to finish life with joy. It is most sad and awful when
the last hours are embittered with the reflection that life has been
wasted, or that the course has been evil. The only way in which the
course of life may be finished with joy, is by meeting faithfully every
duty, and encountering, as Paul did, every trial with a constant desire
to glorify God.
And the ministry. That I may fully discharge the duty of the
apostolic office, the preaching of the gospel. In 2 Timothy 4:5,
he charges Timothy to make full proof of his ministry. He here shows
that this was the ruling principle of his own life.
Which I have received of the Lord Jesus. Which the Lord Jesus has
committed to me, Acts 9:15-17. Paul regarded his ministry as an
office entrusted to him by the Lord Jesus himself. On this account he
deemed it to be peculiarly sacred, and of high authority, Galatians 1:12.
Every minister has been entrusted with an office by the Lord Jesus. He is
not his own; and his great aim should be, to discharge fully and entirely
the duties of that office.
To testify the Gospel. To bear witness to the good news of the favour
of God. This is the great design of the ministry. It is to bear witness
to a dying world of the good news that God is merciful, and that his
favour may be made manifest to sinners. From this verse we may learn,
(1,) that we all have a course to run; a duty to perform. Ministers have
an allotted duty; and so have men in all ranks and professions.
(2.) We should not be deterred by danger, or the fear of death, from the
discharge of that duty. We are safe only when we are doing the will of
God. We are really in danger only when we neglect our duty, and make the
great God our enemy.
(3.) We should so live as that the end of our course may be joy. It is,
at best, a solemn thing to die; but death may be a scene of triumph and
of joy.
(4.) It matters little when, or where, or how we die, if we die in the
discharge of our duty to God. He will order the circumstances of our
departure; and he can sustain us in the last conflict. Happy is that
life which is spent in doing the will of God, and peaceful that death
which closes a life of toil and trial in the service of the Lord Jesus.
{a} "ministry" 2 Corinthians 4:1
{b} "received" Galatians 1:1
Verse 25. I know that ye all. Perhaps this means simply, "I have no
expectation of seeing you again; I have every reason to suppose
that this is my final interview with you." He expected to visit
Ephesus no more. The journey to Jerusalem was dangerous. Trials
and persecutions he knew awaited him. Besides, it is evident that
he designed to turn his attention to other countries, and to visit
Rome; and probably had already formed the purpose of going into
Spain. See Acts 19:21. Comp. \\Ro 15:23-28\\. From all these
considerations it is evident that he had no expectation of being again
at Ephesus: it is probable, however, that he did again return to that
city. See Barnes "Acts 28:31".
Among whom I have gone preaching. Among whom I have preached. The
parting of a minister and people is among the most tender and affecting
of the separations that occur on earth.
The kingdom of God. Making known the nature of the reign of God on
earth by the Messiah. See Barnes "Matthew 3:2".
Verse 26. Wherefore. \~dio\~. In view of the past, of my ministry
and labours among you, I appeal to your own selves to testify that I
have been faithful.
I take you to record. Greek, I call you to witness; I appeal to you
to testify. If any of you are lost, if you prove unfaithful to God, I
appeal to yourselves that the fault is not mine. It is well when a
minister can make this appeal, and call his hearers to bear testimony to
his own faithfulness. Ministers who preach the gospel with fidelity, may
thus appeal to their hearers; and in the day of judgment may call on
them to witness that the fault of the ruin of the soul is not to be
charged to them.
That I am pure. I am not to be charged with the guilt of your
condemnation, as owing to my unfaithfulness. This does not mean that he
set up a claim to absolute perfection; but that, in the matter under
consideration, he had a conscience void of offence.
The blood of all men. The word blood is used often in the sense
of death, of blood shed; and hence of the guilt or crime of putting
one to death, or condemnation for it, Matthew 23:35; 27:25; Acts 5:28; 18:6.
It here means, that if they should die the second death, if they should
be lost for ever, he would not be to blame. He had discharged his
duty, in faithfully warning and teaching them; and now, if they
were lost, the fault would be their own, not his.
All men. All classes of men--Jews and Gentiles. He had warned and
instructed all alike. Ministers may have many fears that their hearers
will be lost. Their aim, however, should be
(1.) to save them, if possible; and
(2.) if they are lost, that it should be by no neglect or fault of theirs.
{*} "record" "declare to you"
{c} "pure from the blood" 2 Corinthians 7:2
Verse 27. For. This verse contains a reason for what had been said
in the previous verse. It shows why Paul regarded himself as innocent
if they should be lost.
I have not shunned. I have not kept back; I have not been deterred by
fear, by the desire of popularity, by the fact that the doctrines of the
gospel are unpalatable to men, from declaring them fully. The proper
meaning of the word translated here, "I have not shunned," \~upesteilamhn\~ is
to disguise any important truth; to withdraw it from public view;
to decline publishing it from fear, or an apprehension of the consequences.
Paul means that he had not disguised any truth; he had not
withdrawn or kept it from open view, by any apprehension of the
effect which it might have on their minds. Truth may be disguised or kept
back,
(1.) by avoiding the subject altogether from timidity, or an apprehension
of giving offence if it is openly proclaimed; or,
(2.) by giving it too little prominency, so that it shall be lost in the
multitude of other truths; or,
(3.) by presenting it amidst a web of metaphysical speculations, by
entangling it with other subjects; or,
(4.) by making use of other terms than the Bible does, for the purpose
of involving it in a mist, so that it cannot be understood. Men may
resort to this course,
(1.) because the truth itself will be unpalatable;
(2.) because they may apprehend the loss of reputation or support;
(3.) because they may not love the truth themselves, and choose to
conceal its prominent and offensive points;
(4.) because they may be afraid of the rich, the great, and the gay, and
apprehend that they shall excite their indignation; and,
(5.) by a love of metaphysical philosophy, and a constant effort to
bring everything to the test of their own reason. Men often preach a
philosophical explanation of a doctrine instead of the doctrine
itself. They deserve the credit of ingenuity, but not that of being
open and bold proclaimers of the truth of God.
All the counsel, \~pasan thn boulhn\~. The word counsel (\~boulh\~),
denotes, properly, consultation, deliberation; and then will or purpose,
Luke 23:51; Acts 2:23. It means here the will or purpose of God, as
revealed in regard to the salvation of men. Paul had made a full
statement of that plan--of the guilt of men, of the claims of the law,
of the need of a Saviour, of the provisions of mercy, and of the state
of future rewards and punishments. Ministers ought to declare all that
counsel, because God commands it; because it is needful for the salvation
of men; and because the message is not theirs, but God's, and they have
no right to change, to disguise, or to withhold it. And if it is the duty
of ministers to declare that counsel, it is the duty of a people to
listen to it with respect and candour, and with a desire to know the
truth, and to be saved by it. Declaring the counsel of God will do no
good, unless it is received into honest and humble hearts, and with a
disposition to know what God has revealed for salvation.
{d} "counsel" 1:11
Verse 28. Take heed therefore. Attend to; be on your guard against
the dangers which beset you, and seek to discharge your duty with
fidelity.
To yourselves. To your own piety, opinions, and mode of life. This
is the first duty of a minister; for, without this, all his preaching
will be vain. Compare Colossians 4:17; 1 Timothy 4:14. Ministers are beset with
peculiar dangers and temptations, and against them they should be on
their guard. In addition to the temptations which they have in common
with other men, they are exposed to those peculiar to their office--
arising from flattery, and ambition, and despondency, and worldly-
mindedness. And just in proportion to the importance of their office, is
the importance of the injunction of Paul, to take heed to themselves.
And to all the flock. The church; the charge entrusted to them. The
church of Christ is often compared to a flock.
See Barnes "John 10:1"; and John 10:2-20; also
See Barnes "John 21:16"; and John 21:17.
The word flock here refers particularly to the church, and not to
the congregation in general, for it is represented to be that which was
purchased with the blood of the atonement. The command here is,
(1.) to take heed to the church; i.e., to instruct, teach, and guide it;
to guard it from enemies, Acts 20:29 and to make it their special
object to promote its welfare.
(2.) To take heed to ALL the flock--the rich and the poor, the bond and
the free, the old and the young. It is the duty of ministers to seek to
promote the welfare of each individual of their charge--not to pass
by the poor because they are poor; and not to be afraid of the rich
because they are rich. A shepherd regards the interest of the
tenderest of the fold as much as the strongest; and a faithful minister
will seek to advance the interest of all. To do this, he should know
all his people; should be acquainted, as far as possible, with their
peculiar wants, character, and dangers, and should devote himself to
their welfare as his first and main employment.
Over the which the Holy Ghost. Though they had been appointed,
doubtless, by the church, or by the apostles, yet it is here represented
as having been done by the Holy Ghost. It is by him,
(1.) because he had called and qualified them for their work; and,
(2.) because they had been set apart in accordance with his direction
and will.
Overseers. \~episkopouv\~. Bishops. The word properly denotes those who
are appointed to oversee, or inspect anything. This passage proves that
the name was applicable to elders; and that in the time of the apostles,
the name bishop and presbyter, or elder, was given to the
same class of officers, and, of course, that there was no distinction
between them. One term was originally used to denote office, the
other age, and both were applied to the same persons in the church.
The same thing occurs in Titus ; 1:5-7, where those who in
Acts 20:5 are called elders, are in Acts 20:7 called bishops. See
also 1 Timothy 3:1-10; Philippians 1:1.
To feed. \~poimainein\~. This word is properly applied to the care which
a shepherd exercises over his flock. See Barnes "John 21:15,16".
It applies not only to the act of feeding a flock, but also to that
of protecting, guiding, and guarding it. It here denotes not merely the
duty of properly instructing the church, but also of governing
it; of securing it from enemies, Acts 20:29 and of directing its
affairs so as to promote its edification and peace.
The Church of God. This is one of the three passages in the New
Testament, in regard to which there has been a long controversy among
critics, which is not yet determined. The controversy is, whether this
is the correct and genuine reading. The other two passages are,
1 Timothy 3:16; 1 John 5:7. The Mss. and versions exhibit three readings: the
church of GOD, \~tou yeou\~; the church OF THE LORD, \~tou kuriou\~;
and the church of THE LORD and GOD, \~kuriou kai yeou\~. The Latin vulgate reads
it God; the Syriac, the Lord; the Arabic, the Lord God;
the Ethiopic, the Christian family of God. The reading which now
occurs in our text is found in no ancient Mss., except the Vatican codex;
and occurs nowhere among the writings of the fathers, except in
Athanasius, in regard to whom also there is a various reading. It is
retained, however, by Beza, Mill, and Whitby, as the genuine reading.
The most ancient Mss. and the best, read the church of the Lord, and
this probably was the genuine text. It has been adopted by Griesbach and
Wetstein; and many important reasons may be given why it should be
retained. See those reasons stated at length in Kuin”el, in loco; see
also Griesbach and Wetstein. It may be remarked, that a change from Lord
to God might easily be made in the transcribing, for in ancient MSS.
the words are not written at length, but are abbreviated. Thus, the name
Christ \~cristov\~ is written \~coe\~; the name God \~yeov\~ is written
\~yoe\~; the name Lord \~kuriov\~ is written \~koe\~; and a mistake,
therefore, of a single letter, would lead to the variations observable
in the manuscripts. Compare in this place the Note of Mill in his Greek
Testament, who thinks that the name God should be retained. The
authority, however, is so doubtful, that it should not be used as a
proof-text on the divinity of Christ; and is not necessary, as there are
so many undisputed passages on that subject.
Which he hath purchased. The word here used \~periepoihsato\~ occurs
but in one other place in the New Testament: 1 Timothy 3:13, "For they
that have used the office of deacon well, purchase to themselves a
good degree and great boldness in the faith." The word properly means, to
acquire or gain anything; or to make it ours. This may be done by a
price, or by labour, etc. The noun \~peripoihsiv\~ derived from this verb,
is several times used in the New Testament, and denotes acquisition.
1 Thessalonians 5:9: "God hath appointed us to obtain [unto the obtaining or
acquisition of] salvation." 2 Thessalonians 2:14: "Whereunto he called you
by our gospel, to the obtaining of the glory of our
Lord Jesus Christ." 1 Peter 2:9; Titus 2:14; Ephesians 1:14. In this
place it means that Christ had acquired, gained, or procured the
church for himself, by paying his own life as the price. The church
is often represented as having thus been bought with a price,
1 Corinthians 6:20; 7:23; 2 Peter 2:1.
With his own blood. With the sacrifice of his own life; for blood
is often put for life, and to shed the blood is equivalent to taking
the life. See Barnes "Romans 3:25". The doctrines taught here are,
(1.) that the death of Christ was an atoning sacrifice; that he offered
himself to purchase a people to his own service.
(2.) That the church is, therefore, of peculiar value-- a value to be
estimated by the worth of the price paid for it. Comp.
1 Peter 1:18,19.
(3.) That this fact should make the purity and salvation of the
church an object of special solicitude with the ministers of the
gospel. They should be deeply affected in view of that blood which has
been shed for the church; and they should guard and defend it as having
been bought with the highest price in the universe. The chief
consideration that will make ministers faithful and self-denying is,
that the church has been bought with a price. If the Lord Jesus so
loved it--if he gave himself for it--they should be willing to deny
themselves; to watch, and toil, and pray, that the great object of his
death--the purity and the salvation of that church--may be obtained.
{e} "heed" Colossians 4:17; 1 Timothy 4:16
{f} "overseers" Hebrews 13:17
{g} "feed" Proverbs 10:21; Jeremiah 3:15; John 21:15-17; 1 Peter 5:2,3
{a} "purchased" Ephesians 1:14; Colossians 1:14; Hebrews 9:12,14; 1 Peter 1:18,19; Revelation 5:9
Verse 29. For I know this. By what he had seen in other places; by
his knowledge of human nature, and of the dangers to which they
were exposed; and by the guidance of inspiration.
After my departing. His presence had been the means of guarding the
church, and preserving it from these dangers. Now that the founder and
guide of the church was to be removed, they would be exposed to
dissensions and dangers.
Grievous wolves. Heavy, \~bareiv\~, strong, mighty, dangerous
wolves--so strong that the feeble flock would not be able to resist them.
The term wolves is used to denote the enemies of the flock--false, and
hypocritical, and dangerous teachers. Compare Matthew 10:16;
See Barnes "Acts 7:15".
Enter in among you. From abroad; doubtless referring particularly to
the Jews, who might be expected to distract and divide them.
Not sparing the flock. Seeking to destroy the church. The Jews would
regard it with peculiar hostility, and would seek to destroy it in every
way. Probably they would approach them with great professed friendship
for them, and expressing a desire only to defend the laws of Moses.
{b} "Grievous wolves" Matthew 7:15; 2 Peter 2:1
{c} "sparing the flock" Jeremiah 13:20; 23:1; Ezekiel 34:2,3; Zechariah 11:17
Verse 30. Also of your own selves. From your own church; from those
who profess to be Christians.
Speaking perverse things. Crooked, perverted, distracting doctrines,
\~diestrammena\~. See Barnes "Acts 13:10". They would proclaim doctrines
tending to distract and divide the church. The most dangerous enemies
which the church has had, have been nurtured in its own bosom, and have
consisted of those who have perverted the true. doctrines of the gospel.
Among the Ephesians, as among the Corinthians, 1 Corinthians 1:11-13,
there might be parties formed; there might be men influenced by
ambition, like Diotrephes, 3 John 1:9, or like Phygellus or
Hermogenes, 2 Timothy 1:15, or like Hymeneus and Alexander, 1 Timothy 1:20.
Men under the influence of ambition, or from the love of power or
popularity, form parties in the church, produce divisions and
distractions, and greatly retard its internal prosperity, and mar its
peace. The church of Christ would have little to fear from external
enemies if it nurtured no foes in its own bosom; and all the power
of persecutors is not so much to be dreaded as the counsels and
plans, the parties, strifes, heart-burnings, and contentions which
are produced by those who have power, among the professed friends
of Christ.
{d} "of you own selves" 1 John 2:19; Jude 1:4
Verse 31. Therefore watch. Matthew 24:42. In view of the dangers
which beset yourselves, Acts 20:28, the danger from men not
connected with the church, Acts 20:29, and the danger that shall arise
from the lovers of power among yourselves, Acts 20:30, be on your
guard. Observe the approach of danger, and set yourselves against
it.
Remember. Recall my counsels and admonitions in reference
to these dangers.
By the space of three years. In Acts 19:10, we are told that Paul
spent two years in the school of Tyrannus. In Acts 19:8, it is said
that he was teaching in the synagogue at Ephesus three months. In addition
to this it is not improbable that he spent some months more in Ephesus in
instructing the church in other places. Perhaps, however, by the phrase
three years, he meant to use merely a round number, denoting about
three years; or, in accordance with the Jewish customs, part of each of
the three years-- one whole year, and a considerable portion of the two
others. See Barnes "Matthew 12:40".
I ceased not. I continued to do it.
To warn. To admonish; to place before the mind, \~nouyetwn\~;
setting the danger and duty of each individual before him.
Every one. He had thus set them an example of what he had enjoined,
Acts 20:28. He had admonished each individual, whatever was his
rank or standing. It is well when a minister can refer to his own
example as an illustration of what he meant by his precepts.
Night and day. Continually; by every opportunity.
With tears. Expressive of his deep feeling and his deep interest in
their welfare. See Barnes "Acts 20:19".
{e} "watch" 2 Timothy 4:5
{*} "warn" "admonish"
{f} "every one" Colossians 1:28
Verse 32. And now, brethren. About to leave them, probably to see
them no more, he committed them to the faithful care and keeping
of God. Amidst all the dangers of the church, when human strength
fails or is withdrawn, we may commit that church to the safe keeping and
tender care of God.
I commend you. I commit you; I place you \~paratiyemai\~ in his hands,
and under his protection. See Barnes "Acts 14:23".
And to the word of his grace. That is, to his gracious word; to his
merciful promise. To his doctrine of salvation by Jesus Christ, which has
been conferred on us by grace. Paul refers, doubtless, to the
gospel --including its promises of support, its consoling truths,
and its directions to seek all needful help and comfort in God.
Which is able. Which has power. \~tw dunamenw\~. Which word, or gospel, has
power to build you up. Hebrews 4:12: "For the word of God is quick,
[living, life-giving, \~zwn\~,] and powerful, and sharper than any
two-edged sword," etc. Comp. Isaiah 49:2; Jeremiah 23:29. "Is not my word like
as a fire? saith the Lord; and like a hammer that breaketh the rock in
pieces?" It is implied here, that the gospel is not a dead letter; that it
has power to accomplish a great work; and that it is adapted to the
end in view, the conversion and sanctification of the soul. There is no
danger in representing the gospel as mighty, and as fitted by infinite
wisdom to secure the renovation and salvation of man. Comp. Romans 1:16;
1 Corinthians 1:18; 2 Corinthians 10:4.
To build you up. The word used here is properly applied to a house,
which is reared and completed by slow degrees, and by toil. It here means
to establish, make firm, or permanent; and hence to instruct, to establish
in doctrine, and in hope. It here means that the word of God was able to
confirm and establish them in the hopes of the gospel, amidst the dangers
to which they would be exposed.
And to give you an inheritance. To make you heirs; or to make you
joint partakers with the saints of the blessings in reserve for the
children of God. Those blessings are often represented as an inheritance,
or heirship, which God will confer on his adopted children, Matthew 19:29;
Matthew 25:34; Mark 10:17; Hebrews 6:12; Revelation 21:7; Ephesians 1:11; 5:5; Colossians 1:12; 3:24
Romans 8:17; Galatians 3:29.
Among all them which are sanctified. With all who are holy; with all
the saints. See Barnes "John 10:36". Those who shall be saved are made
holy. They who receive a part in the inheritance beyond the grave, shall
have it only among the sanctified and the pure. They must, therefore, be
pure themselves, or they can have no part in the kingdom of Christ and of
God.
{a} "which is able" John 17:17
{b} "inheritance among" Acts 26:18; Colossians 1:12; Hebrews 9:15; 1 Peter 1:4
Verse 33. I have coveted. I have not desired. I have not made it an
object of my living among you to obtain your property. Thus
2 Corinthians 12:14 he says, "I seek not yours, but you." Paul had power to
demand support in the ministry as the reward of his labour,
1 Corinthians 9:13,14. Yet he did not choose to exercise it, lest it
should bring the charge of avarice against the ministry, 1 Corinthians 9:12,15.
Paul also had power in another respect. He had a vast influence over the
people. The early Christians were disposed to commit their property to the
disposal of the apostles. See Acts 4:34,35,37. The heathen had been
accustomed to devote their property to the support of religion. Of this
propensity, if the object of Paul had been to make money, he might have
availed himself, and have become enriched. Deceivers often thus impose on
people for the purpose of amassing wealth; and one of the incidental but
striking proofs of the Christian religion is here furnished, in the
appeal which the apostle Paul made to his hearers, that this had not
been his motive for action. If it had been, how easy would it have
been for them to have contradicted him! and who, in such circumstances,
would have dared to make such an appeal? The circumstances of the case,
therefore, prove that the object of the apostle was not to amass wealth.
And this fact is an important proof of the truth of the religion which he
defended. What should have induced him to labour and toil in this manner,
but a conviction of the truth of Christianity? And if he really believed
it was true, it is, in his circumstances, a strong proof that this
religion is from heaven. See this proof stated in Faber's "Difficulties of
Infidelity," and in Lord Lyttleton's "Letter on the Conversion of St.
Paul."
Or apparel. Raiment. Changes of raiment among the ancients, as at
present among the orientals, constituted an important part of their
property, See Barnes "Matthew 6:19".
{c} "I have coveted" 1 Samuel 12:3; 1 Corinthians 7:12.
Verse 34. Yea, ye yourselves know. By your own acquaintance with my
manner of life. In Corinth he had lived and laboured with Apollos,
See Barnes "Acts 18:3"; and he refers elsewhere to the fact that he
had supported himself, in part at least, by his own labour, 1 Corinthians 4:12
1 Thessalonians 2:9; 2 Thessalonians 3:8. We may hence learn that it is no discredit to a
minister to labour. Whatever it may be to a people who put him under a
necessity to toil for his support, yet the example of Paul shows that a
man should rejoice in the privilege of preaching the gospel, even if it is
done while he is obliged to resort to labour for his daily bread. It is
well when a minister of the gospel can make an appeal to his people like
this of Paul, and say, "I have coveted no man's gold, or silver, or
apparel." Every minister should so live that he can make this appeal to
their own consciences of the sincerity and disinterestedness of his
labours from the pulpit; or when called to separate from them as Paul did;
or when on a dying bed. Every minister of the gospel, when he comes
to lie down to die, will desire to be able to make this appeal, and to
leave a solemn testimony there, that it was not for gold, or ease, or
fame, that he toiled in the ministerial office. How much more influence
can such a man have, than he who has been worldly-minded; who has sought
to become rich; and the only memorials of whose life is, that he has
sought "the fleece, not the flock," and that he has gained the
property, not the souls of men. And every Christian, when he dies,
should and will desire to leave a testimony as pure, that he has been
disinterested, self-denying, and laborious in the cause of Jesus the Lord.
{d} "yourselves know" Acts 18:3; 1 Corinthians 4:12; 1 Thessalonians 2:9; 2 Thessalonians 3:8
Verse 35. I have shewed you. I have taught you by instruction and
example. I have not merely discoursed about it, but have showed
you how to do it.
All things. Or, in respect to all things. In everything that respects
preaching and the proper mode of life, I have for three years set you an
example, illustrating the design, nature, and duties of the office by my
own self-denials and toils.
How that. Or that. \~oti\~. I have showed you that ye should by
so labouring support the weak.
So labouring, Labouring as I have done. Setting this example, and
ministering in this way to the wants of others.
To support the weak. To provide for the wants of the sick and feeble
members of the flock, who are unable to labour for themselves. The
weak here denote the poor, the needy, the infirm.
And to remember. To call to mind for encouragement, and with the force
of a command.
The words of the Lord Jesus. These words are nowhere recorded by the
evangelists. But they did not pretend to record all his sayings and
instructions. Comp. John 21:25. There is the highest reason to suppose
that many of his sayings which are not recorded would be treasured up
by those who heard them; would be transmitted to others; and would be
regarded as a precious part of his instructions. Paul evidently addresses
them as if they had heard this before, and were acquainted with it.
Perhaps he had himself reminded them of it. This is one of the Redeemer's
most precious sayings; and it seems even to have a peculiar value, from
the fact that it is not recorded in the regular and professed
histories of his life. It comes to us recovered, as it were, from the
great mass of his unrecorded sayings; rescued from that oblivion to
which it was hastening if left to mere tradition, and placed in permanent
form in the sacred writings by the act of an apostle, who had never seen
the Saviour before his crucifixion. It is a precious relic-- a memento of
the Saviour--and the effect of it is to make us regret that more of his
words were not recovered from an uncertain tradition, and placed in a
permanent form by an inspired penman. God, however, who knows what is
requisite to guide us, has directed the words which are needful for
the welfare of the church, and has preserved by inspiration the
doctrines which are adapted to convert and bless man.
It is more blessed to give. It is a higher privilege; it tends more to
the happiness of the individual, and of the world. The giver is more
blessed or happy than the receiver. This appears,
(1.) because it is a privilege to give to the wants of others; it is a
condition for which we should be thankful; when we are in a situation to
promote their felicity.
(2.) Because it tends to promote the happiness of the benefactor himself.
There is pleasure in the act of giving, when it is done with pure motives.
It promotes our own peace; is followed by happiness in the recollection of
it; and will be followed by happiness for ever. That is the most truly
happy man, who is most benevolent. He is the most miserable, who has never
known the luxury of doing good, but who lives to gain all he can, and to
hoard all he gains.
(3.) It is blessed in the reward that shall result from it. Those who give
from a pure motive, God will bless. They shall be rewarded, not only in
the peace which they shall experience in this life, but in the higher
bliss of heaven, Matthew 25:34-36. We may also remark, that this is a
sentiment truly great and noble. It is worthy of the Son of God. It is
that on which he himself acted, when he came to give pardon to the
guilty, comfort to the disconsolate and the mourner, peace to the anxious
sinner, sight to the blind, hearing to the deaf, life to the dead, and
heaven to the guilty and the lost. Acting on this, he gave his own
tears to weep over human sorrows and human guilt; he gave his own
labours and toils to instruct and save man; he gave his own life a
sacrifice for sin on the cross; and he gave his Spirit to awaken and
save those for whom he died. Loving to give, he has freely given us all
things. Loving to give, he delights in the same character in his
followers, and seeks that they who have wealth, and strength, and
influence, should be willing to give all to save the world. Imitating his
great example, and complying with his command, the church shall yet
learn more and more to give its wealth to bless the poor and needy,
its sons and its daughters to bear the gospel to the benighted heathen,
and its undivided and constant efforts to save a lost world. Here
closes this speech of Paul--an address of inimitable tenderness and
beauty. Happy would it be if every minister could bid such an adieu to
his people, when called to part from them; and happy if, at the close of
life, every Christian could leave the world with a like consciousness that
he had been faithful in the discharge of his duty. Thus dying, it will be
blessed to leave the world; and thus would the example of the saints live
in the memory of survivors long after they themselves have ascended to
their rest.
{e} "to support the weak" Romans 15:1; Ephesians 4:28; 1 Thessalonians 5:14
{*} "weak" "Infirm"
{f} "how he said" Luke 14:12-14
Verse 36. He kneeled down. The usual attitude of prayer. It is the
proper posture of a suppliant. It indicates reverence and humility;
and is represented in the Scriptures as the common attitude of devotion,
2 Chronicles 6:13; Daniel 6:10; Luke 22:41; Acts 7:60; 9:40; 21:5; Romans 11:4; Philippians 2:10;
Ephesians 3:14; Mark 1:40.
{a} "kneeled down" Acts 21:5.
Verse 37. Wept sore. Wept much. Greek, "There was a great weeping
of all."
And fell on, Paul's neck. Embraced him, as a token of tender
affection. The same thing Joseph did when he met his aged father Jacob,
Genesis 46:29.
And kissed him. This was the common token of affection. Note,
Matthew 26:48; Luke 15:20; Romans 16:16; 1 Corinthians 16:20.
{b} "fell on Paul's neck" Genesis 46:29.
Verse 38. Sorrowing most of all, etc. This was a most tender and
affectionate parting scene. It can be more easily imagined than
described. We may learn from it,
(1.) that the parting of ministers and people is a most solemn event, and
should be one of much tenderness and affection.
(2.) The effect of true religion is to make the heart more tender; to make
friendship more affectionate and sacred; and to unite more closely the
bonds of love.
(3.) Ministers of the gospel should be prepared to leave their people with
the same consciousness of fidelity, and the same kindness and love, which
Paul evinced. They should live such lives as to be able to look back upon
their whole ministry as pure and disinterested; and as having been
employed in guarding the flock, and in making known to them the whole
counsel of God. So parting, they may part in peace. And so living, and
acting, they will be prepared to give up their account with joy, and not
with grief. May God grant to every minister the spirit which Paul evinced
at Ephesus, and enable each one, when called to leave his people by death
or otherwise, to do it with the same consciousness of fidelity which Paul
evinced, when he left his people to see their face no more!
{c} "words" Acts 20:25
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