CHAP. XX.

ND after the uproar was ceased, || 3 And there abode three months. Paul called unto him the disci- And when the Jews laid wait for cir.CCIX. 3. ples, and embraced them, and de- him, as he was about to sail into parted for to go into Macedonia. Syria, he purposed to return through Macedonia.

A. M.cir.4064. a Aristarchus, and Secundus; and 7 ¶ And upon

h

A. D. cir. 60.
An. Olymp.

cir. CCIX. 4.

phimus.

ь

d

с

and comes unto Troas.

A. D. cir. 60. An. Olymp. cir. CCIX. 4.

the first day of the A. M. cir.4064. b Gaius of Derbe, and Timotheus; week, when the disciples came toand of Asia, Tychicus and Tro-gether to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

5 These going before tarried for us at Troas. 6 And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.

8 And there were many lights in the upper chamber, where they were gathered together.

host while he abode there, Rom. xvi. 23. and was probably the same to whom St. John directs his third Epistle. And Timotheus] Of Lystra is added by the Syriac. This was the same person of whom mention is made, chap. xvi. 1. and to whom St. Paul wrote the two Epistles, which are still extant; and who was a native of Lystra, as we learn from the above place. It was on this evidence, probably, that the ancient Syriac translator added of Lystra, to the text. This reading is not supported by any MSS.

Tychicus-of Asia] This person was high in the confidence of St. Paul. He stiles him a beloved brother, and faithful minister in the Lord, whom he sent to the Ephesians, that he might know their affairs, and comfort their hearts, Ephes. chap. vi. 21, 22. He sent him for the same purpose, and with the same commendations, to the Colossians, Col. iv. 7,8. Paul seems also to have designed him to superintend the church at Crete, in the absence of Titus; see Tit. iii. 12. He seems to have been the most intimate and confidential friend that Paul had.

to Troas, and continues with him through the rest of his journey.

To Trous in five days] So long they were making this voyage from Philippi, being obliged to keep always by the coast, and in sight of the land; for the magnetic needle was not yet known. See the situation of these places upon the Map.

Verse 7. Upon the first day of the week] What was called xupany, the Lord's day, the Christian sabbath, in which they commemorated the Resurrection of our Lord; and which, among all Christians, afterwards took the place of the Jewish sabbath.

To break bread] To break of eucaristia, the eucharist, as the Syriac has it; intimating by this, that they were accustomed to receive the holy sacrament on each Lord's day. It is likely that, besides this, they received a common meal together. Some think the ayanη, or lovefeast, is intended.

Continued his speech until midnight.] At what time he Trophimus.] Was an Ephesian; and both he and Tychicus began to preach we cannot tell, but we hear when he conare called Eperio, Ephesians, instead of Aravo, Asiatics, included. He preached during the whole night, for he did not the Codex Bezæ, both Greek and Latin, and in the Sahidic. He accompanied Paul from Ephesus into Greece, as we see here; and from thence to Jerusalem, chap. xxi. 29. He had, no doubt, travelled with him on other journeys, for we find by 2 Tim. iv. 20. that he was obliged to leave him sick at Miletus, being then, as it is likely, on his return to his own kindred at Ephesus.

Verse 5.

Tarried for us at Troas.] See the preceding verse. Troas was a small town in Phrygia Minor, in the province called the Troad; see chap. xvi. 8.

Verse 6. Days of unleavened bread] The seven days of the Pass-over, in which they ate unleavened bread. See the account of this festival in the notes on Exod. xii. It is evident from the manner in which St. Luke writes here, that he had not been with St. Paul since the time he accompanied him to Philippi, chap. xvi. 10-12. but he now embarks at Philippi with the apostle, and accompanies him

leave off till the break of the next day, ver. 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 diɛɛyeto, and diaλeyoLevov, 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

CHAP. XX.

12 And they brought the young man alive, for him, and were not a little comforted.

Verse 11. Had broken bread] Had taken some refresh- Pliny also mentions this place, Hist. Nat. lib. v. cap. 31. ment, in order to their journey.

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 EIOXOTO, bishops, ver. 28. By the TρECUTEFOI, Presbyters or Elders; here, we are to understand, all that were in authority in the church, whether they were εTICKоrol, Bishops or Overseers; or seniors in years, knowledge, and experience. The πρεσβύτεροι, οι 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 PEσCUTEрos, 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 ETIOOTO, Bishops, in ver. 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.

Christian; and shews 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, ver. 27.' the whole counsel of God. "Behold here," says the judicious and pious Calmet, "the model of a good shepherdfull 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 de

serves censure.

Verse 21. Testifying both to-Jews and-Greeks] He always began with the Jews; and, in this case, he had preached to them alone, for three months, chap. xix. 8-10. and only left their synagogues, when he found, through their obstinacy, he could do them no good.

Repentance toward God, &c.] 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 Verse 19. Serving the Lord with all humility, &c.] This come short of God's glory. The Jews must repent, who had relates not only to his zealous and faithful performance of sinned so much, and so long, against light and knowledge: his apostolic functions, but also to his private walk as a || The Gentiles must repent, whose scandalous lives were a re

Verse 18. After what manner I have been with you] The Codex Bezæ adds here, for three years, and even more, which reading might have been borrowed from ver. 31. though the time assigned by it is too long.

proach to man. Faith in Jesus Christ was also indispensably Finish my course with joy] Tov Spoμov μov, my minisnecessary for a Jew might repent, be sorry for his sin, and terial function. We have already met with this word in apsuppose that, by a proper discharge of his religious duty, plication to the same subject, chap. xiii. 25. where see the and bringing proper sacrifices, he could conciliate the favour note. And the apostle here adds, by way of explanation, of God: No, this will not do; nothing but faith in Jesus||xaι Try Biaxoviar, even that ministry which I have received of 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 be lieve on the Lord Jesus, who died for their sins, and rose again for their justification.

Verse 22. I go bound in the Spirit] Aedeμevos Tw TVEUpar 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 déew, 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; UTO TOU TYEUμaTos, 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 befal 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.

1

Verse 24. None of these things move me] Ovdevos Xoyo ποιούμαι; ; 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.

the Lord. The words usтa xaças, 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 fulfil 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] Aquapropaobai, 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 Philip. i. 25-27. ii. 24. Philemon 22. Heb. xiii. 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 shewn to both, the way to escape from every evil.

Verse 27. I have not shunned to declare] Ou roseinaμyv,