Acts 20:11

Act 20:11 , though about midnight his discourse was interrupted by the fall of Eutychus. As this was about the time of pentecost, and we may suppose about the beginning of May, as Troas was in about 40 degrees of north latitude, the sun set there at seven p.m. and rose at five a.m., so that the night was about eight hours long; and taking all the interruptions together, and they could not have amounted to more than two hours, and taking no account of the preceding day's work, Paul must have preached a sermon not less than six hours long. But it is likely that a good part of this time was employed in hearing and answering questions; for διελεγετο, and διαλεγομενου, may be thus understood. Verse 8 Upper chamber - It was in an upper chamber in the temple that the primitive disciples were accustomed to meet: on that account, they might have preferred an upper chamber whenever they could meet with it. The pious Quesnel supposes that the smoke, issuing from the many lamps in this upper chamber, was the cause of Eutychus falling asleep; and this, he says, the apostle mentions, in charity, to excuse the young man's appearing negligent. Verse 9 There sat in a window - This was probably an opening in the wall, to let in light and air, for there was no glazing at that time; and it is likely that Eutychus fell backward through it, down to the ground, on the outside; there being nothing to prevent his falling out, when he had once lost the power to take care of himself, by getting into a deep sleep. Verse 10 And Paul - fell on him - Επεπεσεν αυτῳ, Stretched himself upon him, in the same manner as Elisha did on the Shunammite's son, 2Kgs 4:33-35 ; though the action of lying on him, in order to communicate warmth to the flesh, might not have been continued so long as in the above instance; nor indeed was it necessary, as the natural warmth had not yet left the body of Eutychus; but the son of the Shunammite had been some time dead. Verse 11 Had broken bread - Had taken some refreshment, in order to their journey. And talked a long while - Ὁμιλησας, Having familiarly conversed, for this is the import of the word, which is very different from the διελεγετο, of the seventh verse, and the διαλεγομενου, of the ninth; which imply solemn, grave discourse. Verse 13 Sailed unto Assos - Assos, according to Pausanias, Eliac. ii. 4, and Pliny, Hist. Nat. xxxvi. 27, was a maritime town of Asia, in the Troad. Strabo and Stephanus place it in Mysia. It was also called Apollonia, according to Pliny, Ib. lib. Act 20:30 . The passage by sea to this place was much longer than by land; and therefore St. Paul chose to go by land, while the others went by sea. Intending to take in Paul - Αναλαμβανειν, To take him in Again; for it appears he had already been aboard that same vessel: probably the same that had carried them from Philippi to Troas, Act 20:6 . Verse 14 Came to Mitylene - This was a seaport town in the isle of Lesbos: see its place in the map. Verse 15 Over against Chios - This was a very celebrated island between Lesbos and Samos, famous in antiquity for its extraordinary wines. At this island the apostle did not touch. Arrived at Samos - This was another island of the Aegean Sea, or Archipelago. It does not appear that they landed at Samos: they passed close by it, and anchored at Trogyllium. This was a promontory of Ionia, which gave name to some small islands in the vicinity of Samos: Της δε Τρωγιλιου προκειται νησιον ὁμωνυμον: before Trogyllium is situated an island of the same name. Strabo, lib. xiv. p. 635. Pliny also mentions this place, Hist. Nat. lib. v. cap. 31. Near this place was the mouth of the famous river Maeander. Came to Miletus - A celebrated city in the province of Caria, about twelve or fifteen leagues from Ephesus, according to Calmet. Miletus is famous for being the birthplace of Thales, one of the seven wise men of Greece, and founder of the Ionic sect of philosophers. Anaximander was also born here, and several other eminent men. The Turks, who lately possessed it, call it Melas. 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. Verse 17 He sent to Ephesus, and called the elders of the Church - These are called επισκοποι, bishops, Act 20:28 . By the πρεσβυτεροι, presbyters or elders, here, we are to understand all that were in authority in the Church, whether they were επισκοποι, bishops or overseers, or seniors in years, knowledge, and experience. The πρεσβυτεροι, or elders, were probably the first order in the Church; an order which was not so properly constituted, but which rose out of the state of things. From these presbuteroi the episcopoi, overseers or superintendents, were selected. Those who were eldest in years, Christian knowledge, and experience, would naturally be preferred to all others, as overseers of the Church of Christ. From the Greek word πρεσβυτερος, comes the Latin presbyterus, the English presbyter, the French prestre, and our own term priest; and all, when traced up to their original, signify merely an elderly or aged person; though it soon became the name of an office, rather than of a state of years. Now, as these elders are called επισκοποι, bishops, in Act 20:28 , we may take it for granted that they were the same order; or, rather, that these superintendents of the Church were indifferently called either presbyters or bishops. As he had not time to call at Ephesus, he thought it best to have a general convocation of the heads of that Church, to meet him at Miletus, that he might give them the instructions mentioned in the succeeding parts of this chapter. Verse 18 After what manner I have been with you - The Codex Bezae adds here, for three years, and even more, which reading might have been borrowed from Act 20:31 , though the time assigned by it is too long. Verse 19 Serving the Lord with all humility, etc. - This relates not only to his zealous and faithful performance of his apostolic functions, but also to his private walk as a Christian; and shows with what carefulness this apostle himself was obliged to walk, in order to have his calling and election, as a Christian, ratified and made firm. Verse 20 I kept back nothing - Notwithstanding the dangers to which he was exposed, and the temptations he must have had to suppress those truths that were less acceptable to the unrenewed nature of man, or to the particular prejudices of the Jews and the Gentiles, he fully and faithfully, at all hazards, declared what he terms, Act 20:27 , the whole counsel of God. "Behold here," says the judicious and pious Calmet, "the model of a good shepherd - full of doctrine and zeal: he communicates with profusion, and yet with discretion, without jealousy and without fear, what God had put in his heart, and what charity inspires. A good shepherd, says St. Bernard, should always have abundance of bread in his scrip, and his dog under command. His dog is his zeal, which he must lead, order, and moderate; his scrip full of bread is his mind full of useful knowledge; and he should ever be in readiness to give nourishment to his flock." He who will quarrel with this sentiment, because of the uncouthness of the simile, needs pity, and deserves censure. Verse 21 Testify both to - Jews and - Greeks - He always began with the Jews; and, in this case, he had preached to them alone for three months, Act 19:8-10 , and only left their synagogues when he found, through their obstinacy, he could do them no good. Repentance toward God, etc. - As all had sinned against God, so all should humble themselves before him against whom they have sinned; but humiliation is no atonement for sin; therefore repentance is insufficient, unless faith in our Lord Jesus Christ accompany it. Repentance disposes and prepares the soul for pardoning mercy; but can never be considered as making compensation for past acts of transgression. This repentance and faith were necessary to the salvation both of Jews and Gentiles; for all had sinned, and come short of God's glory. The Jews must repent, who had sinned so much, and so long, against light and knowledge. The Gentiles must repent, whose scandalous lives were a reproach to man. Faith in Jesus Christ was also indispensably necessary; for a Jew might repent, be sorry for his sin, and suppose that, by a proper discharge of his religious duty, and bringing proper sacrifices, he could conciliate the favor of God: No, this will not do; nothing but faith in Jesus Christ, as the end of the law, and the great and only vicarious sacrifice, will do; hence he testified to them the necessity of faith in this Messiah. The Gentiles might repent of their profligate lives, turn to the true God, and renounce all idolatry: this is well, but it is not sufficient: they also have sinned, and their present amendment and faith can make no atonement for what is past; therefore, they also must believe on the Lord Jesus, who died for their sins, and rose again for their justification. Verse 22 I go bound in the spirit - Δεδεμενος τῳ πνευματι - Either meaning the strong influence of the Divine Spirit upon his mind, or the strong propensity in his own will, wish, and desire, to visit Jerusalem; and in this sense δεειν, to bind, is sometimes used. But it appears more consistent with the mind of the apostle, and with that influence under which we find that he constantly acted, to refer it to the influence of the Holy Ghost; ὑπο του πνευματος, being under the power of that Spirit; as if he had said: "I have now no choice - God has not left me either to the advices of friends, or to my own prudence: the Spirit of God obliges me to go to Jerusalem, and yet does not intimate to me what peculiar trials shall befall me there: I have only the general intimation that, in every city where I proclaim the Gospel, bonds and afflictions await me." This sense of the word Kypke has largely defended in his note here. Verse 24 None of these things move me - Ουδενος λογον ποιουμαι; I consider them as nothing; I value them not a straw; they weigh not with me. Neither count I my life dear - I am not my own; my life and being are the Lord's; he requires me to employ them in his service; I act under his direction, and am not anxious about the issue. Finish my course with joy - Τον δρομον μου, My ministerial function. We have already met with this word in application to the same subject, Act 13:25 , where see the note. And the apostle here adds, by way of explanation, και την διακονιαν, even that ministry which I have received of the Lord. The words μετα χαρας, with joy, are omitted by ABD, some others; the Syriac, Erpen, Coptic, Sahidic, Ethiopic, Vulgate, and some of the fathers. If we consider them as genuine they may imply thus much: that the apostle wished to fulfill his ministry in such a way as might meet with the Divine approbation; for nothing could give him joy that did not please and glorify God. To testify - Διαμαρτυρασθαι, Earnestly, solemnly, and strenuously to assert, vindicate, and prove the Gospel of the grace of God, not only to be in itself what it professes to be, but to be also the power of God for salvation to every one that believes. Verse 25 Ye all - shall see my face no more - This probably refers simply to the persons who were now present; concerning whom he might have had a Divine intimation, that they should not be found in life when he should come that way again. Or it may refer only to Ephesus and Miletus. From the dangers to which he was exposed, it was, humanly speaking, unlikely that he should ever return; and this may be all that is implied: but that he did revisit those parts, though probably not Miletus or Ephesus, appears likely from Phi 1:25-27 ; Phi 2:24 ; Plm 1:22 ; Heb 13:19-23 . But in all these places he speaks with a measure of uncertainty: he had not an absolute evidence that he should not return; but, in his own mind, it was a matter of uncertainty. The Holy Spirit did not think proper to give him a direct revelation on this point. Verse 26 I am pure from the blood of all - If any man, Jew or Gentile, perish in his sins, his blood shall be upon him; he, alone, shall be accessary to his own perdition. I am blameless, because I have fully shown to both the way to escape from every evil. Verse 27 I have not shunned to declare - Ου υπεϚιλαμην, I have not suppressed or concealed any thing, through fear or favor, that might be beneficial to your souls. This is properly the meaning of the original word. See the note on Act 20:20 . All the counsel of God - All that God has determined and revealed concerning the salvation of man - the whole doctrine of Christ crucified, with repentance towards God, and faith in Jesus as the Messiah and great atoning Priest. In Isa 9:6 , Jesus Christ is called the wonderful counsellor, פלא יועץ Pele Poets, which the Septuagint translate μεγαλης βουλης αγγελος· The messenger of the great counsel. To this the apostle may have referred, as we well know that this version was constantly under his eye. Declaring therefore to them the whole counsel of God, πασην την βουλην του Θεου, the whole of that counsel or design of God, was, in effect, declaring the whole that concerned the Lord Jesus, who was the messenger of this counsel. Verse 28 Made you overseers - Εθετο επισκοπους, Appointed you bishops; for so we translate the original word in most places where it occurs: but overseers, or inspectors, is much more proper, from επι, over, and σκεπτομαι, I look. The persons who examine into the spiritual state of the flock of God, and take care to lead them in and out, and to find them pasture, are termed episcopoi, or superintendents. The office of a bishop is from God; a true pastor only can fulfill this office: it is an office of most awful responsibility; few there are who can fill it; and, of those who occupy this high and awful place, perhaps we may say there are fewer still who discharge the duties of it. There are, however, through the good providence of God, Christian bishops, who, while they are honored by the calling, do credit to the sacred function. And the annals of our Church can boast of at least as many of this class of men, who have served their God and their generation, as of any other order, in the proportion which this order bears to others in the Church of Christ. That bishop and presbyter, or elder, were at this time of the same order, and that the word was indifferently used of both, see noticed on Act 20:17 (note). Feed the Church of God - This verse has been the subject of much controversy, particularly in reference to the term Θεου, of God, in this place; and concerning it there is great dissension among the MSS. and versions. Three readings exist in them, in reference to which critics and commentators have been much divided; viz. εκκλησιαν του Θεου, the Church of God; του Κυριου, of the Lord; Κυριου και Θεου, of the Lord and God. From the collections of Wetstein and Griesbach, it appears that but few MSS., and none of them very ancient, have the word Θεου, of God; with these only the Vulgate, and the later Syriac in the text, agree. Κυριου, of the Lord, is the reading of ACDE, several others, the Sahidic, Coptic, later Syriac in the margin, Armenian, Ethiopia, and some of the fathers. Κυριου και Θεου, of the Lord and of God, is the reading of the great majority; though the most ancient are for Κυριου, of the Lord: on this ground Griesbach has admitted this reading into the text, and put Κυριου και Θεου in the margin, as being next in authority. Mr. Wakefield, who was a professed and conscientious Unitarian, decides for του Θεου, of God, as the true reading; but, instead of translating του ιδιου αἱματος, with his own blood, he translates, by his own Son, and brings some passages from the Greek and Roman writers to show that αἱμα and sanguis are used to signify son, or near relative; and, were this the only place where purchasing with his own blood occurred, we might receive this saying; but, as the redemption of man is, throughout the New Testament, attributed to the sacrificial death of Christ, it is not likely that this very unusual meaning should apply here. At all events, we have here a proof that the Church was purchased by the blood of Christ; and, as to his Godhead, it is sufficiently established in many other places. When we grant that the greater evidence appears to be in favor of του Κυριου, feed the Church of the Lord, which he has purchased with his own blood, we must maintain that, had not this Lord been God, his blood could have been no purchase for the souls of a lost world. Verse 29 After my departing - Referring, most likely, to his death; for few of these evils took place during his life. Grievous wolves - Persons professing to be teachers; Judaizing Christians, who, instead of feeding the flock, would feed themselves, even to the oppression and ruin of the Church. Verse 30 Also of your own selves, etc. - From out of your own assembly shall men arise, speaking perverse things, teaching for truth what is erroneous in itself, and perversive of the genuine doctrine of Christ crucified. To draw away disciples - To make schisms or rents in the Church, in order to get a party to themselves. See, here, the cause of divisions in the Church: 1. The superintendents lose the life of God, neglect the souls of the people, become greedy of gain, and, by secular extortions, oppress the people. 2. The members of the Church, thus neglected, oppressed, and irritated, get their minds alienated from their rapacious pastors. 3. Men of sinister views take advantage of this state of distraction, foment discord, preach up the necessity of division, and thus the people become separated from the great body, and associate with those who profess to care for their souls, and who disclaim all secular views. In this state of distraction, it is a high proof of God's love to his heritage, if one be found who, possessing the true apostolic doctrine and spirit, rises up to call men back to the primitive truth, and restore the primitive discipline. How soon the grievous wolves and perverse teachers arose in the Churches of Asia Minor, the first chapters of the Apocalypse inform us. The Nicolaitans had nearly ruined the Church of Ephesus, Rev 1:2 , Rev 1:6 . The same sect, with other false teachers, infested the Church of Pergamos, and preached there the doctrine of Balaam, Rev 2:14 , Rev 2:15 . A false prophetess seduced the Church of Thyatira, Rev 2:20 . All these Churches were in Asia Minor, and probably bishops or ministers from each were present at this convocation. Verse 31 Therefore watch, and remember - The only way to abide in the truth is to watch against evil, and for good; and to keep in mind the heavenly doctrines originally received. Unwatchfulness and forgetfulness are two grand inlets to apostasy. By the space of three years - Τριετιαν. The Greek word here does not necessarily mean three whole years: it may be months more or less. In Act 19:8 , Act 19:10 , we have an account of his spending two years and three months among them; probably this is all that is intended. One MS., perceiving that the time of three years was not completed, inserts διετιαν, the space of two years. Verse 32 I commend you to God - Instead of τῳ Θεῳ, to God, several MSS. have τῳ Κυριῳ, to the Lord; neither reading makes any difference in the sense. And to the word of his grace - The doctrine of salvation by Christ Jesus. Which is able to build you up - The foundation is Jesus Christ; God is the great master-builder; the doctrine of his grace, or mercy, points out the order and manner, as well as the extent, etc., of this building. Let us observe the order of these things: - 1. The soul of man, which was formerly the habitation of God, is now in a state of ruin. 2. The ruins of this soul must be repaired, that it may again become a habitation of God through the Spirit. 3. Jesus Christ is the only foundation on which this house can be rebuilded. 4. The doctrine of God's grace is the model, or plan, according to which the building can be raised. 5. When re-edified, each is to be a lively temple of the Lord, made inwardly pure and outwardly righteous, and thus prepared for a state of bliss. 6. Being made children of God, by faith in Christ Jesus, and sanctified by his Spirit, they have a right to the heavenly inheritance; for only the children of the family can possess the celestial estate. Thus we find they must be saved by grace, and be made thereby children of God; be sanctified by his Spirit; and, then, being prepared for, they are removed, in due time, into the heavenly inheritance. Verse 33 I have coveted no man's silver, etc. - And from this circumstance they would be able to discover the grievous wolves, and the perverters; for these had nothing but their own interests in view; whereas the genuine disciples of Christ neither coveted nor had worldly possessions. St. Paul's account of his own disinterestedness is very similar to that given by Samuel of his, 1Sam 12:3-5 . Verse 34 These hands have ministered, etc. - It was neither "sin nor discredit" for the apostle to work to maintain himself, when the circumstances of the Church were such that it could not support him. Still many eminent ministers of God are obliged to support themselves and their families, at least in part, in the same way, while indefatigably testifying the Gospel of the grace of God. Whatever it may be to the people, it is no cause of reproach to the minister, to be obliged thus to employ himself. Verse 35 I have showed you all things - The preposition κατα is to be understood before παντα; and the clause should be read thus - I have showed you In all things, etc. It is more blessed to give than to receive - That is, the giver is more happy than the receiver. Where, or on what occasion, our Lord spake these words we know not, as they do not exist in any of the four evangelists. But that our Lord did speak them, St. Paul's evidence is quite sufficient to prove. The sentiment is worthy of Christ. A truly generous mind, in affluence, rejoices in opportunities to do good, and feels happy in having such opportunities. A man of an independent spirit, when reduced to poverty, finds it a severe trial to be obliged to live on the bounty of another, and feels pain in receiving what the other feels a happiness in communicating. Let, therefore, the man who is able to give feel himself the obliged person, and think how much pain the feeling heart of his supplicant must endure, in being obliged to forego his native independence, in soliciting and receiving the bounty of another. I am not speaking of common beggars; these have got their minds already depraved, and their native independence reduced, by sin and idleness, to servility. Verse 36 He kneeled down and prayed - Kneeling is the proper posture of a supplicant, it argues at once both humility and submission; and he who prays to God should endeavor to feel the utmost measures of both. Verse 37 Fell on Paul's neck - Leaned their heads against his shoulders, and kissed his neck. This was not an unusual custom in the east. Verse 38 That they should see his face no more - This was a most solemn meeting, and a most affecting parting. The man who had first pointed out to them the Lord Jesus Christ, by whom they had been brought into so glorious a state of salvation, is now going away, in all likelihood, to be seen no more till the day in which the quick and dead shall stand before the throne of judgment. Such a scene, and its correspondent feelings, are more easily imagined than described. 1. As the disciples are stated to have come together on the first day of the week, we may learn from this that, ever since the apostolic times, the Lord's day, now the Christian Sabbath, was set apart for religious exercises; such as the preaching of God's holy word, and celebrating the sacrament of the Lord's Supper. Besides its being the day on which our blessed Lord rose from the dead, the practice of the apostles and the primitive Church is an additional reason why we should religiously celebrate this first day of the week. They who, professing the Christian religion, still prefer the Jewish Sabbath, have little to support them in the New Testament. How prone is man to affect to be wise above what is written, while he is, in almost every respect, below the teaching so plainly laid down in the Divine word. 2. The charge of St. Paul to the pastors of the Church of Christ at Ephesus and Miletus contains much that is interesting to every Christian minister: 1. If he be sent of God at all, he is sent to feed the flock. 2. But, in order to feed them, he must have the bread of life. 3. This bread he must distribute in its due season, that each may have that portion that is suitable to time, place, and state. 4. While he is feeding others, he should take care to have his own soul fed: it is possible for a minister to be the instrument of feeding others, and yet starve himself. 5. If Jesus Christ intrust to his care the souls he has bought by his own blood, what an awful account will he have to give in the day of judgment, if any of them perish through his neglect! Though the sinner, dying in his sins, has his own blood upon his head, yet, if the watchman has not faithfully warned him, his blood will be required at the watchman's hand. Let him who is concerned read Ezekiel, Eze 33:3-5 , and think of the account which he is shortly to give unto God. 3. Tenderness and sympathy are not inconsistent with the highest state of grace. Paul warns his hearers day and night with tears. His hearers now weep sore at the departure of their beloved pastor. They who can give up a Christian minister with indifference, have either profited little under that ministry, or they have backslidden from the grace of God. The pastors should love as fathers, the converts as children; and all feel themselves one family, under that great head, Christ Jesus. Introduction Paul and his company sail from Miletus, and come to Coos, Rhodes, and Patara, Act 21:1 . Finding a Phoenician ship at Patara, they go on board, sail past Cyprus, and land at Tyre, Act 21:2 , Act 21:3 . Here they find disciples, and stay seven days, and are kindly entertained, Act 21:4 , Act 21:5 . Having bade the disciples farewell, they take ship and sail to Ptolemais, salute the brethren, stay with them one day, come to Caesarea, and lodge with Philip, one of the seven deacons, Act 21:6-9 . Here they tarry a considerable time, and Agabus the prophet foretells Paul's persecution at Jerusalem, Act 21:10 , Act 21:11 . The disciples endeavor to dissuade him from going; but he is resolute, and he and his company depart, Act 21:12-16 . They are kindly received by James and the elders, who advise Paul, because of the Jews, to show his respect for the law of Moses, by purifying himself, with certain others that were under a vow; with which advice he complies, Act 21:17-26 . Some of the Asiatic Jews, finding him in the temple, raise an insurrection against him, and would have killed him had he not been rescued by the chief captain, who orders him to be bound and carried into the castle, Act 21:27-36 . Paul requests liberty to address the people, and is permitted, Act 21:37-40 . Verse 1 Came with a straight course - Having had, as is necessarily implied, wind and tide in their favor. Coos - An island in the Archipelago, or Aegean Sea, one of those called the Sporades. It was famous for the worship of Aesculapius and Juno; and for being the birthplace of Hippocrates, the most eminent of physicians, and Apelles, the most celebrated of painters. Rhodes - Another island in the same sea, celebrated for its Colossus, which was one of the seven wonders of the world. This was a brazen statue of Apollo, so high that ships in full sail could pass between its legs. It was the work of Chares, a pupil of Lysippus, who spent twelve years in making it. It was 106 feet high, and so great that few people could fathom its thumb. It was thrown down by an earthquake about 224 years before Christ, after having stood sixty-six years. When the Saracens took possession of this island, they sold this prostrate image to a Jew, who loaded 900 camels with the brass of it; this was about a.d. 660, nearly 900 years after it had been thrown down. Patara - One of the chief seaport towns of Syria. Verse 2 Phoenicia - A part of Syria. See the note on Act 11:19 . Verse 3 Cyprus - See the note on Act 4:36 , and see the track of this journey on the map. Tyre - A city of Phoenicia, one of the most celebrated maritime towns in the world. See the notes on Act 12:20 ; Mat 11:21 (note). There the ship was to unlade her burden - The freight that she had taken in at Ephesus she was to unlade at Tyre; to which place she was bound. Verse 4 Who said to Paul through the Spirit - We cannot understand this as a command from the Holy Spirit not to go up to Jerusalem, else Paul must have been highly criminal to have disobeyed it. Through the Spirit, must either refer to their own great earnestness to dissuade him from taking a journey which they plainly saw would be injurious to him - and so Bp. Pearce understands this place; or, if it refer to the Holy Spirit, it must mean that if he regarded his personal safety he must not, at this time, go up to Jerusalem. The Spirit foretold Paul's persecutions, but does not appear to have forbidden his journey; and Paul was persuaded that, in acting as he was about to do, whatever personal risk he ran, he should bring more glory to God, by going to Jerusalem, than by tarrying at Tyre or elsewhere. The purport of this Divine communication was, "If thou go up to Jerusalem the Jews will persecute thee; and thou wilt be imprisoned, etc." As he was apprized of this, he might have desisted, for the whole was conditional: Paul might or might not go to Jerusalem; if he did go, he would be persecuted, and be in danger of losing his life. The Holy Spirit neither commanded him to go, nor forbade him; the whole was conditional; and he was left to the free exercise of his own judgment and conscience. This was a similar case to that of David in Keilah, 1Sam 23:9-13 . David prevented the threatened evil by leaving Keilah: Paul fell into it by going to Jerusalem. Verse 5 When we had accomplished those days - That is, the seven days mentioned in the preceding verse. And they all brought us on our way, with wives and children - It is not likely that Paul, Silas, Luke, etc., had either wives or children with them; and it is more natural to suppose that the brethren of Tyre, with their wives and children are those that are meant; these, through affection to the apostles, accompanied them from their homes to the ship; and the coming out of the husbands, wives, and children, shows what a general and affectionate interest the preaching and private conversation of these holy men had excited. Kneeled down on the shore, and prayed - As God fills heaven and earth, so he may be worshipped every where; as well, when circumstances require it, on the seashore as in the temple. We have already seen, in the case of Lydia, that the Jews had proseuchas by the river sides, etc.; and an observation in Tertullian seems to intimate that they preferred such places, and in the open air offered their petitions to God by the seashore: Omissis templis, per omne littus, quocumque in aperto aliquando jam preces ad coelum mittunt. Tertul. de Jejunio. Verse 6 Taken - leave - Ασπασαμενοι; Having given each other the kiss of peace, as was the constant custom of the Jews and primitive Christians. They returned home - That is, the men, their wives, and their children. Verse 7 We came to Ptolemais - This was a seaport town of Galilee, not far from Mount Carmel, between Tyre and Caesarea, where the river Belus empties itself into the sea. It was at first called Accho, (and this is the reading of the Syriac and Arabic), and belonged to the tribe of Asher, Jdg 1:31 ; it was enlarged and beautified by the first of the Egyptian Ptolemies, from whom it was called Ptolemais. This place terminated St. Paul's voyage; and this is what is expressed in the text: And we came from Tyre to Ptolemais, where our voyage ended. See the Greek text. Verse 8 We that were of Paul's company - Οἱ περι τον Παυλον· This clause is wanting in ABCE, and many others; the Syriac, Coptic, Vulgate, Armenian, etc. Came unto Caesarea - This was Caesarea of Palestine, already sufficiently described, See on Act 8:40 (note). Philip the evangelist - One of the seven deacons, who seems to have settled here after he had baptized the eunuch. See on Act 8:40 (note). Verse 9 Four daughters, virgins, which did prophesy - Probably these were no more than teachers in the Church: for we have already seen that this is a frequent meaning of the word prophesy; and this is undoubtedly one thing intended by the prophecy of Joel, quoted Act 2:17 , Act 2:18 , of this book. If Philip's daughters might be prophetesses, why not teachers? Verse 10 Agabus - See the note on Act 11:28 . Verse 11 Took Paul's girdle, and bound his own hands, etc. - This was no doubt a prophet, in the commonly received sense of the term; and his mode of acting was like that of the ancient prophets, who often accompanied their predictions with significant emblems. Jeremiah was commanded to bury his girdle by the river Euphrates, to mark out the captivity of the Jews. Jer 13:4 . For more examples of this figurative or symbolical prophesying, see Jer 27:2 , Jer 27:3 ; Jer 28:4 ; Isa 20:1-6 ; Ezekiel 4:1-17; 12:1-28, etc. Into the hands of the Gentiles - That is, the Romans, for the Jews had not, properly speaking, the power of life and death. And, as Agabus said he should be delivered into the hands of the Gentiles, he showed thereby that they would attempt to destroy his life. This prediction of Agabus was literally fulfilled: see Act 21:33 . Verse 12 Besought him not to go up to Jerusalem - For they all understood the prophecy to be conditional and contingent; and that it was in Paul's power to turn the scale. Verse 13 I am ready, not to be bound only - He was resolute and determined; but was under no constraining necessity. See the note on Act 21:4 . Verse 14 The will of the Lord be done - May that which is most for his glory take place! They plainly saw from the prophecy what would take place, if Paul went to Jerusalem; and every one saw that he had power to go, or not to go. Verse 15 Took up our carriages - Αποσκευασαμενοι; We made ourselves ready; packed up our things; got our baggage in order. This is what the text means. Verse 16 And brought with them one Mnason, etc. - It is not very likely that they would bring a man with them with whom they were to lodge in Jerusalem; therefore, the text should perhaps be read as Bp. Patrick proposes: There went with us certain of the disciples of Caesarea, bringing us to one Mnason, with whom we were to lodge. This is most likely, as the text will bear this translation. But it is possible that Mnason

he young man alive, and were not a little comforted. We have here an account of what passed at Troas the last of the seven days that Paul staid there. I. There was a solemn religious assembly of the Christians that were there, according to their constant custom, and the custom of all the churches. 1. The disciples came together, v. 7 . Though they read, and meditated, and prayed, and sung psalms, apart, and thereby kept up their communion with God, yet that was not enough; they must come together to worship God in concert, and so keep up their communion with one another, by mutual countenance and assistance, and testify their spiritual communion with all good Christians. There ought to be stated times for the disciples of Christ to come together; though they cannot all come together in one place, yet as many as can. 2. They came together upon the first day of the week, which they called the Lord's day ( Rev. i. 10 ), the Christian sabbath, celebrated to the honour of Christ and the Holy Spirit, in remembrance of the resurrection of Christ, and the pouring out of the Spirit, both on the first day of the week. This is here said to be the day when the disciples came together, that is, when it was their practice to come together in all the churches. Note, The first day of the week is to be religiously observed by all the disciples of Christ; and it is a sign between Christ and them, for by this it is known that they are his disciples; and it is to be observed in solemn assemblies, which are, as it were, the courts held in the name of our Lord Jesus, and to his honour, by his ministers, the stewards of his courts, to which all that hold from and under him owe suit and service, and at which they are to make their appearance, as tenants at their Lord's courts, and the first day of the week is appointed to be the court-day. 3. They were gathered together in an upper chamber ( v. 8 ); they had no temple nor synagogue to meet in, no capacious stately chapel, but met in a private house, in a garret. As they were few, and did not need, so they were poor, and could not build, a large meeting-place; yet they came together, in that despicable inconvenient place. It will be no excuse for our absenting ourselves from religious assemblies that the place of them is not so decent nor so commodious as we would have it to be. 4. They came together to break bread, that is, to celebrate the ordinance of the Lord's supper, that one instituted sign of breaking the bread being put for all the rest. The bread which we break is the communion of the body of Christ, 1 Cor. x. 16 . In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is commemorated, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the primitive times it was the custom of many churches to receive the Lord's supper every Lord's day, celebrating the memorial of Christ's death in the former, with that of his resurrection in the latter; and both in concert, in a solemn assembly, to testify their joint concurrence in the same faith and worship. II. In this assembly Paul gave them a sermon, a long sermon, a farewell sermon, v. 7 . 1. He gave them a sermon: he preached to them. Though they were disciples already, yet it was very necessary they should have the word of God preached to them, in order to their increase in knowledge and grace. Observe, The preaching of the gospel ought to accompany the sacraments. Moses read the book of the covenant in the audience of the people, and then sprinkled the blood of the covenant, which the Lord had made with them concerning all these words, Exod. xxiv. 7, 8 . What does the seal signify without a writing? 2. It was a farewell sermon, he being ready to depart on the morrow. When he was gone, they might have the same gospel preached, but not as he preached it; and therefore they must make the best use of him that they could while they had him. Farewell sermons are usually in a particular manner affecting both to the preacher and to the hearers. 3. It was a very long sermon: He continued his speech until midnight; for he had a great deal to say, and knew not that ever he should have another opportunity of preaching to them. After they had received the Lord's supper, he preached to them the duties they had thereby engaged themselves to, and the comforts they were interested in, and in this he was very large and full and particular. There may be occasion for ministers to preach, not only in season, but out of season. We know some that would have reproached Paul for this as a long-winded preacher, that tired his hearers; but they were willing to hear: he saw them so, and therefore continued his speech. He continued it till midnight; perhaps they met in the evening for privacy, or in conformity to the example of the disciples who came together on the first Christian sabbath in the evening. It is probable he had preached to them in the morning, and yet thus lengthened out his evening sermon even till midnight; we wish we had the heads of this long sermon, but we may suppose it was for substance the same with his epistles. The meeting being continued till midnight, there were candles set up, many lights ( v. 8 ), that the hearers might turn to the scriptures Paul quoted, and see whether these things were so; and that this might prevent the reproach of their enemies, who said they met in the night for works of darkness. III. A young man in the congregation, that slept at sermon, was killed by a fall out of the window, but raised to life again; his name signifies one that had good fortune—Eutychus, bene fortunatus; and he answered his name. Observe, 1. The infirmity with which he was overtaken. It is probable his parents brought him, though but a boy, to the assembly, out of a desire to have him well instructed in the things of God by such a preacher as Paul. Parents should bring their children to hear sermons as soon as they can hear with understanding ( Neh. viii. 2 ), even the little ones, Deut. xxix. 11 . Now this youth was to be blamed, (1.) That he presumptuously sat in the window, unglazed perhaps, and so exposed himself; whereas, if he could have been content to sit on the floor, he had been safe. Boys that love to climb, or otherwise endanger themselves, to the grief of their parents, consider not how much it is also an offence to God. (2.) That he slept, nay, he fell into a deep sleep when Paul was preaching, which was a sign he did not duly attend to the things that Paul spoke of, though they were weighty things. The particular notice taken of his sleeping makes us willing to hope none of the rest slept, though it was sleeping time and after supper; but this youth fell fast asleep, he was carried away with it (so the word is), which intimates that he strove against it, but was overpowered by it, and at last sunk down with sleep. 2. The calamity with which he was seized herein: He fell down from the third loft, and was taken up dead. Some think that the hand of Satan was in it, by the divine permission, and that he designed it for a disturbance to this assembly and a reproach to Paul and it. Others think that God designed it for a warning to all people to take heed of sleeping when they are hearing the word preached; and certainly we are to make this use of it. We must look upon it as an evil thing, as a bad sign of our low esteem of the word of God, and a great hindrance to our profiting by it. We must be afraid of it, do what we can to prevent our being sleepy, not compose ourselves to sleep, but get our hearts affected with the word we hear to such a degree as may drive sleep far enough. Let us watch and pray, that we enter not into this temptation, and by it into worse. Let the punishment of Eutychus strike an awe upon us, and show us how jealous God is in the matters of his worship; Be not deceived, God is not mocked. See how severely God visited an iniquity that seemed little, and but in a youth, and say, Who is able to stand before this holy Lord God? Apply to this story that lamentation ( Jer. ix. 20, 21 ), Hear the word of the Lord, for death is come up into our windows, to cut off the children from without and the young men from the streets. 3. The miraculous mercy shown him in his recovery to life again, v. 10 . It gave a present distraction to the assembly, and an interruption to Paul's preaching; but it proved an occasion of that which was a great confirmation to his preaching, and helped to set it home and make it effectual. (1.) Paul fell on the dead body, and embraced it, thereby expressing a great compassion to, and an affectionate concern for, this young man, so far was he from saying, "He was well enough served for minding so little what I said!" Such tender spirits as Paul had are much affected with sad accidents of this kind, and are far from judging and censuring those that fall under them, as if those on whom the tower of Siloam fell were sinners above all that dwelt at Jerusalem; I tell you, nay. But this was not all; his falling on him and embracing him were in imitation of Elijah ( 1 Kings xvii. 21 ), and Elisha ( 2 Kings iv. 34 ), in order to the raising of him to life again; not that this could as a means contribute any thing to it, but as a sign it represented the descent of that divine power upon the dead body, for the putting of life into it again, which at the same time he inwardly, earnestly, and in faith prayed for. (2.) He assured them that he had returned to life, and it would appear presently. Various speculations, we may suppose, this ill accident had occasioned in the congregation, but Paul puts an end to them all: " Trouble not yourselves, be not in any disorder about it, let it not put you into any hurry, for his life is in him; he is not dead, but sleepeth: lay him awhile upon a bed, and he will come to himself, for he is now alive." Thus, when Christ raised Lazarus, he said, Father, I thank thee that thou hast heard me. (3.) He returned to his work immediately after this interruption ( v. 11 ): He came up again to the meeting, they broke bread together in a love-feast, which usually attended the eucharist, in token of their communion with each other, and for the confirmation of friendship among them; and they talked a long while, even till break of day. Paul did not now go on in a continued discourse, as before, but he and his friends fell into a free conversation, the subject of which, no doubt, was good, and to the use of edifying. Christian conference is an excellent means of promoting holiness, comfort, and Christian love. They knew not when they should have Paul's company again, and therefore made the best use they could of it when they had it, and reckoned a night's sleep well lost for that purpose. (4.) Before they parted they brought the young man alive into the congregation, every one congratulating him upon his return to life from the dead, and they were not a little comforted, v. 12 . It was matter of great rejoicing among them, not only to the relations of the young man, but to the whole society, as it not only prevented the reproach that would otherwise have been cast upon them, but contributed very much to the credit of the gospel. Paul on a Voyage. 13 And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. 14 And when he met with us at Assos, we took him in, and came to Mitylene. 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. Paul is hastening towards Jerusalem, but strives to do all the good he can by the way, os en parodo, "as it were by the by." He had cal

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.

So departed - Without taking any rest at all.