II. A SABBATH WITH PAUL AT TROAS (vers. 7-12). Draw from the scholars the various things that Paul did on this Sabbath. Impress the duty of keeping the Sabbath, of attending church, of listening to the service, of reverent worship, of proper behavior in church, of communion with saints. The delight and profit of the instruction of a great, good man making it worth while to listen all night. There will be other lessons from Eutychus, excuses for him, his wrong, his death, being brought to life. The life-giving power of the Gospel. III. THE DEPARTURE (vers. 13-16) needs but brief tracing on the map. Repentance toward God, and faith toward our Lord Jesus TIME. Sunday, April 23, A.D. 58. Paul arrived at Miletus on Thursday, April 20. As the distance between Ephesus and Miletus was about 45 miles by the ways of travel, if Paul sent for the elders on Thursday afternoon, they might well arrive by Sunday. - Lewin. PLACE. Miletus, then a celebrated city of Asia Minor, some 30 miles south of Ephesus, at the mouth of the river Meander. It was the capital of Ionia, and the birthplace of a number of celebrated men. It was beginning to decline in Paul's time, and is now a ruin. It was then, with its four harbors, famous for its commerce and riches. RULERS. — Nero, emperor of Rome, aged 21, fourth year of his reign. Felix was governor of Judea. This year the Passover was March 27; Pentecost, May 16; Tabernacles, Sept. 21. PAUL, aged 56, on his third great missionary journey, toward its close. INTRODUCTION. In our last lesson Paul was hastening on from Europe toward Jerusalem, which he desired to reach in time for the great Feast of Pentecost (May 16), where he would meet friends from all parts of the civilized world, and reach many with the story of the Gospel among the Gentiles. He had travelled as far as Miletus, and remaining there a brief time he sent to Ephesus for the elders to come and consult with him. The lesson for to-day is a part of his address to them. 17. And from Miletus he sent to Ephesus, and called the elders of the church. And from Miletus he sent 17 to Ephesus, and called to him the elders of the church. EXPLANATORY. I. Paul sends for the Elders of Ephesus. - Vers. 17, 18. 17. Miletus. See Place above. He sent to Ephesus. 30 miles in a direct line, but 35 to 45 by the ways of travel. Paul did not go to Ephesus himself, because it was not in the course of the ship he was sailing in. If he left Miletus, he might have missed the ship, whose time of sailing was ever uncertain, and have been thus delayed on his journey to Jerusalem. — P. For other reasons, see last lesson. And called the elders. Originally among the Jews the elders were either the heads of tribes or the oldest and most judicious of the people. Hence the name came to be applied to office, and was the title of the rulers of the synagogue on whom devolved the conduct of religious affairs; the prayer, reading, and exposition which constituted the service. The name was transferred to the corresponding officers of the Christian church. The term bishop (overseer) was applied to the same office as in this lesson (vers. 17, 28). Every church had a number of elders, and there was no set distinction in the New Testament between a teaching and a ruling elder. Presbyter is simply the Greek word which is translated elder. The elders of the church at Ephesus were the preachers and officers of the church. - From Schaff's Bib. Dic. 18. And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, and 19. Serving the Lord with all humility of mind, with many tears, and temptations, which befell me 2 by the lying in wait of the Jews: est. Plumptre. 18. And when they were come to him. The presbyters must have gathered together in all haste to obey the summons, and gone with eager steps out of the southern gate, which leads to Miletus. They were gathered together, probably in some solitary spot upon the shore, to listen to his address. This little company formed a singular contrast with the crowds which used to assemble at the times of public amusement in the theatre of Miletus. But that vast theatre is now a silent ruin, while the words spoken by a careworn traveller to a few despised strangers are still living as they were that day. Conybeare and Howson. He said unto them. No discourse recorded in the Acts is so full of living personal interSt. Luke would naturally be present at the meeting, and able to take notes of the address, and reproduce it almost if not altogether word for word. II. A Glimpse of Paul as a Pastor and Teacher. (I.) HIS MANNER OF LIFE. Ye know, from the first day that I came. Four years before this. Happy is he who can thus begin his address by appealing to the conscience and recollections of his hearers. Bengel. Into Asia. The small Roman province on the west coast of Asia Minor, of which Ephesus was the capital. After what manner I have been with you. It is not personal pride, but proper regard for his position as apostle which leads him here and in other parts of this speech to speak of himself. - Prof. Riddle. At all seasons. Rather, as in Rév. Ver., all the time. This whole ministry in Asia was pursued in Ephesus, though its effects were felt throughout the province, and Christian churches were established at Hierapolis, Colosse, and elsewhere. -- Abbott. 19. Serving the Lord, i.e., Jesus. The minister is the servant, not of the church, but of Christ. Abbott. He served 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. Barnes. All things may be done and should be done for the sake of the Lord as his servant, and so the whole life is sanctified and glorified. P. With all humility of mind. Lowliness of mind. Neither refusing minor and seemingly insignificant work, e.g., in personal conversation as at Athens (chap. 17: 17), nor hesitating to engage in manual labor for his own support and that of others (ver. 34), nor arrogating to himself to be a lord over God's heritage (1 Pet. 5:3). Observe that to know our own fidelity and to call others to attest it, is not inconsistent with true humility. But also observe that Paul never does this for self-praise, but only as a means of stimulating others to similar fidelity. Abbott. This was the same Paul who before Felix and Agrippa boldly declared the truth in Christ and sternly rebuked sin so that Felix trembled. There is no connection between humility and pusillanimity, though one may sometimes be mistaken for the other. Wm. Denton. With many tears. "Many" should be omitted. Even the weaker phrase conveys a strong idea of Paul's sufferings in his ministry at Ephesus. — Alexander. The tears were not for his sufferings or for himself, but for others." His was a sorrow for souls that refused to believe and be saved. Tears of suffering. Tears of pastoral solicitude, tears of affection and friendship. Schaff. So Christ wept over Jerusalem (Luke 19: 41-44), and with Mary and Martha at the grave of Lazarus (John 11:35). The intense SYMPATHY AND LOVE AMONG THE EARLY CHRISTIANS is most noteworthy. It was something strange and fresh in the old selfish world, and this sweet spirit which seemed after the crucifixion to have taken up its abode in the hearts of men and women was no doubt one of the most powerful agents in the rapid spread of the new doctrines. The revelation that God could so care for men as to weep (John 11: 33-35) for them taught men the glorious beauty of mutual sympathy. Paul's intense sorrow for "souls that will not be redeemed" has been imitated and copied faithfully by many a noble heart in the long eventful story of Christianity. Ages before the sore need of this sympathy had been felt and dimly groped after, but never found, and therefore never imitated.· Schaff. And temptations. Kather trials. Perhaps including the temptation in his flesh alluded to in Gal. 4: 14, and 20. And how I kept back nothing that was profit able unto you, but have shewed you, and have taught shrank the Jews: how that 20 you publicly, and from house to house, 21. Testifying both to the Jews and also to the Greeks, 3 repentance toward God, and faith toward our Lord Jesus Christ. not from declaring unto you anything that was profitable, and teaching you publicly, and from house to house, testifying both to Jews 21 and to Greeks repentance to ward God, and faith toward 2 Acts 18: 5. 3 Mark 1:15. Luke 24: 47. 1 Ver. 27. Acts 2: 38. again in 2 Cor. 12:7, but also the opposition encountered from practitioners of magic and others (see chap. 19), among whom were some of his own nation, and the temporary defection of some of the Christian believers. - Abbott. Which befell me by the lying in wait of the Jews. There is no special mention of a plot against the life and liberty of the apostle during the Ephesian residence; their hostility is, however, alluded to in Acts 19:9. No doubt at Ephesus, as at Corinth, Thessalonica, Antioch in Pisidia, and Jerusalem, the same sleepless, relentless hostility on the part of a section of his countrymen marred and hindered his work. Schaff. It is the life which stamps reality upon the religious convictions, and gives them force in the sight of others. — Denton. SUMMARY. Paul's life was (1) open and irreproachable; (2) conscientious; (3) earnest and steady; (4) spent in doing the Lord's work; (5) humble; (6) sympathetic; (7) patient in trials; (8) courageous (ver. 20). — P. - (II.) HIS METHOD OF WORK. 20. How I kept back nothing that was profitable. Rev. Ver., I shrank not from declaring unto you anything that was profitable. Neither fear of personal danger nor impaired popularity had restrained his teaching. Personal prudence may make us cautious how we present the truth, but it can never justify an absolute suppression of the truth. — Abbott. But have shewed you. Have told you whatever was profitable. Have taught you publicly. Three months, we read, he taught openly in the synagogue, and two years in the school (no doubt a well-known lecture-hall) of Tyrannus. From house to house. This remark proves how indefatigable Paul was. Smaller meetings are referred to, as perhaps at Aquila's (1 Cor. 16: 19). Such meetings at private houses for prayer and exhortation were common, and we recall not only the upper chamber at Jerusalem, but the house of Mary in that city (Acts 12: 12). - Revision Com. Paul's work was not all in meetings. No doubt he visited many people personally at their homes wherever he learned of one who was inquiring, or so interested or even opposed as to be willing to converse on religion. P. Observe that personal work was a characteristic feature in Paul's ministry, as it has always been in the work of spiritually successful men. — Abbott. 21. Testifying. Bearing witness of what he had learned from God and what he had experienced. Both to Jews and Greeks. To every one whom he could reach. He made no distinction. All had the same needs. All were sinners and needed the same change, the same salvation. -P. SUMMARY. Paul's method of teaching was (1) he spoke the whole truth boldly; (2) he rebuked when needful; (3) he taught in public; (4) he labored personally with individuals; (5) he embraced every opportunity; (6) he sought all classes and conditions; (7) he spoke from experience. (III.) THE SUBSTANCE OF HIS TEACHING. Repentance toward God. Repentance which has respect to God's law, his view of sin, his offer of mercy; which leads away from sin because it is opposed to God, and by leading unto God. It is not a mere being sorry or confessing certain sins, but godly sorrow for sin. - Riddle. Repentance is the inward change of the spirit and the life; a reversal of the current of the controlling thoughts, desires, aims, and affections; a turning and a supreme setting of these upon God in place of self. Glentworth Butler. Faith toward our Lord Jesus Christ. Personal trust in this personal Redeemer as the Saviour from the guilt and pollution of the sin we repent of, and as the atoning Mediator through whom alone we can approach God when we have repentance toward God. — Riddle. It is the faith in Christ that commits our whole lives to his guidance, as our Teacher, our Saviour, and our King. It leads us to hear what he says, and to obey him in all things. The titles given Jesus here imply this. It is faith in Jesus as LORD and as CHRIST, or alone as SAVIOUR, JESUS himself being our teacher. Repentance is turning away from the kingdom of Satan, and faith is joining the kingdom of Christ as loyal, loving, devoted, obedient subjects. P. These two make up the sum of all Christian doctrine. a change of heart, and then a 22. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there : 23. Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24. But 3 none of these things move me, neither count I my life dear unto myself, 4 so that I might finish my course with joy,5 and the ministry, 6 which I have received of the Lord Jesus, to testify the gospel of the grace of God. 1 Acts 19: 21. 2 Acts 21: 4, II Tit. 1: 3. 4 2 Tim. 4:7 - return to God and faith in the Lord Jesus. The one cannot be separated from the other. True faith cannot exist without the sorrowful heart. Again, repentance without faith in Christ is without comfort or hope, and ends too surely in faint-heartedness and despair. All efforts at self-redemption have been found again and again utterly useless. — Schaff. It is obvious, however, that out of these might be developed a whole system of theology, why repentance was needed, and what it was, and how it should show itself, what was involved in the statement that Jesus was the Christ, and why men should believe in him, and what works were the proper fruit of faith. - Plumptre. Repentance is illustrated by Ps. 51:4 and Luke 15: 18; faith, by John 14: 1; Acts 2: 28; 16: 31. Repentance may not lead to faith, but repentance toward God, the sense of sin as against him, brings with it a conscious need of a mediator and an atonement, and so leads to faith towards the mediator between God and man (2 Cor. 5: 20, 21; 1 Tim. 2:5). — Abbott. The Sabbath-school teacher should be a follower of Paul in all these respects, (1) as to his life, (2) as to his methods of work, and (3) as to the things he teaches his scholars. III. Paul's Outlook for the Future. Vers. 22-25. 22. I go bound in the spirit. Under mental constraint from an overpowering sense of duty, which rendered him indifferent to dangers and insensible to remonstrances. - · Cook. I follow an inward compulsion, an irresistible drawing which controls my choice. Meyer. In the spirit. Paul recognizes himself as under obligation to God, whose will is revealed by the Holy Spirit, to and in his own Spirit. Under this spiritual obligation he is going up now to Jerusalem; the impulse being one from above, and one not to be gainsaid or resisted (chap. 21: 13, 14). — Abbott. Not knowing the things that shall befall me there. He knew that severe trials and calamities of some kind awaited him, but he did not know of what description they would be, or in what they would terminate; he had a general but not a particular knowledge. Gloag. 23. Save that the Holy Ghost witnesseth in every city. By the mouth of inspired prophets (chap. 21:4, 11), also, perhaps, by his personal experiences of bonds and afflictions. See chap. 9:23, 29; 13: 50; 14: 5, 19; 16: 23; 17:5, 10, 13; 18: 12; 20: 3 for such experience prior to this time.. - Abbott. This refers not to internal intimations by the Spirit, but to prophetic declarations. In every city through which the apostle journeyed, as in Philippi, Troas, Assos, Mitylene, Trogyllium, and Miletus, he received such communications. Gloag. As, for example, at Tyre the disciples by the Spirit warned him against going to Jerusalem, not by forbidding him to go, but by showing the trials that awaited him (Acts 21: 11). And later on in his journey, when he had reached Cesarea, Agabus foretold, by the object-lesson of the girdle, how Paul would be bound in Jerusalem (Acts 21:11). Also before this at Corinth he forebodes danger in Jerusalem. See Rom. 15: 30, 31, which was written before this address was given to the Ephesian elders. Bonds. This was not a natural anticipation for a Roman citizen. But it was realized four years later (Eph. 3: I and Phil. 1:9) and two years after that (2 Tim. 1:8). - Cook. Afflictions. Most of the lessons following in Acts are an account of these afflictions. Abide me. Await me. 24. But none of these things move me. Deter me from my purpose of going on. He would go where duty called, come what might. The oldest MSS. omit the words for "neither count I," and following these the Rev. Ver. has translated, but I hold not my life of any account, as dear unto myself. The feebleness and tautology of this sentence are enough to condemn it, and the "as" is a mere substitute for the "neither" of the A. V., which it 25. And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26. Wherefore I take you to record this day, that I am 2pure from the blood of all men. -- 1 Ver. 38. Rom. 15: 23. pel of the grace of God. And 25 now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more. Where- 26 fore I testify unto you this day, that I am pure from the 2 Acts 18: 6. 2 Cor. 7: 2. quite implies. Cambridge Bible. Dr. Field has shown that there probably belongs here some equivalent of the "neither count I" of the authorized version which gives the true sense. Neither count I my life dear unto myself. The exact reading and sense of the first part of this verse is probably as follows: "I hold my life of no account, nor is it so precious to me as the finishing of my course."- Alford. He is ready to die for Christ, or to live for him in trials and dangers and pains, which is harder than to die for him. So that I might finish my course. He speaks of his life under the figure of a race-course, in which as an athlete he is pressing toward the goal and the reward. Four years later, A.D. 62, he expresses the same thought more fully in glowing words. "This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus"(Phil. 3: 13, 14). And seven or eight years later, A.D. 65 or 66, he is able to triumphantly exclaim, "I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing (2 Tim. 4: 7, 8). With joy. Of an accomplished work, of successful service; the joy of gaining the victory and winning the crown.-P. As the object of the race is the goal, so the object of this earthly life is the completion of the work assigned us by God, and it is of no value except for that purpose. · Abbott. With joy is wanting in several MSS. The passage is grander without them. What St. Paul desired was to finish his course, whether "with joy" or not mattered little. - Plumptre. And the ministry. His service of God in redeeming men. This shows that he was not seeking for any selfish reward, but desired to do God's will and proclaim the glorious Gospel. Which I have received of the Lord Jesus Christ. Jesus chose him as his apostle, as he repeatedly asserts. Indeed, our true life work we ever receive from him. To testify. Paul did not originate the Gospel, he did not make his own doctrines; he only bore witness to what God had taught him. The Gospel of the Grace of God. The good news of God's favor and forgiving love to man, that God is our Father, that he desires with his whole nature our salvation, that he has sent his Son to make atonement for us, and to bring to us the good news of life and love from God. - P. 25. And now . . . I know. Such an expression in the mouth of St. Paul does not necessarily imply that he spoke from divine and unerring knowledge, but expresses his own conviction of the certainty of what he is saying (see chap. 26: 27). - Alford. Shall see my face no more. It is not certain that he ever did revisit Ephesus, or if he did that he met these elders. But it is almost certain that after his liberation from the Roman imprisonment (Acts 28) he did revisit the Asian churches (see the notices and greetings in 2 Tim. 4 and Tit. 1: 5, especially the words "Trophimus I left at Miletus sick," 2 Tim. 4: 20). Rev. Com. Some lay emphasis on the all. I know that all of you shall not see my face again. IV. A Retrospect. -Vers. 26, 27. 26. Wherefore I take you to record this day. The Rev. Ver., to explain the older English, gives, “I testify unto you." The sense seems a little more than this. The apostle not only gives his own testimony, but challenges them to confirm or refute it. Cambridge Bible. It means "I call you to witness." This day. The original is very strong, as if he had said, “On this the last day we shall spend together," or "the last day of our meeting upon earth.” — Alexander. I am pure from the blood of all men. The thought and language here was one familiar to Paul. He derived it from the well-known words of the prophet Ezekiel," When I say unto the wicked, They shall surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand" (Ezek. 3: 18). He, Paul, as they well knew, was innocent of all neglect. His ceaseless, self-denying labors among the people at Ephesus would at least free him from that blood-guiltiness. If any man perishes, I am not myself guilty. - Schaff. The form of expression is striking and memorable. It is borrowed from |