Acts 20 · The Lantern

When the uproar had ended, Paul sent for the disciples. And he said goodbye to them and left for Macedonia.

After traveling through that area and speaking many words of encouragement, he arrived in Greece,

where he stayed three months. And when the Jews formed a plot against him as he was about to sail for Syria, he decided to go back through Macedonia.

Paul was accompanied into the province of Asia by Sopater from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy, and Tychicus and Trophimus from the province of Asia.

These men went on ahead and waited for us in Troas.

And after the Feast of Unleavened Bread, we sailed from Philippi, and five days later we rejoined them in Troas, where we stayed seven days.

On the first day of the week, the disciples came together to break bread. Since Paul was ready to leave the next day, he talked to them and kept on speaking until midnight.

But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned.

"And on the first day of the week, when they were assembled to break bread." On the day before his departure from Troas, Paul, continuing his speech until midnight, was teaching very earnestly and pleasantly, when it came to pass that one of the young men present, overcome by sleep, fell from the loft and was in danger of death.

Then it was the feast of Pentecost and a Sunday. And even at night Paul did not rest, but conversed then all the more, since it was a time of leisure. See how long he spoke even after supper.

Now there were many lamps in the upper room where we were gathered.

And a certain young man named Eutychus, seated in the window, was sinking into a deep sleep as Paul talked on and on. When he was sound asleep, he fell from the third story and was picked up dead.

And so, if it were agreed that even the blessed apostles had granted any such indulgence (to any crime) the pardon of which (comes) from God, not from man, it would be competent (for them) to have done so, not in the exercise of discipline, but of power.

Eutychus, alone, banished from the wakeful ones keeping watch, entrusted to a window with limbs sunk in heavy sleep. O rest wrongly won! O hearts always given over to sleep, unprotected by good! How great the disasters he lies open to, whom night alone guards and who never raises his troubled head to better things!

Having weighed down the listener with sleep, the devil disrupted the feast. The young man was sitting on the window at night — so great was his desire to listen.

But Paul went down, threw himself on the young man, and embraced him. “Do not be alarmed!” he said. “He is still alive!”

"And Paul went down, and fell on him, and embracing him, said, Trouble not yourselves; for his life is in him." He said not, "He shall come to life again, for I will raise him up:" but mark the unassuming way in which he comforts them: "for his life," says he, "is in him."

Upon whom when Paul had descended, he laid upon him. That he descended, laid upon him, embraced him, this is what he himself says: My little children, for whom I labor in birth again until Christ is formed in you. Indeed, more laborious is the resurrection of those who sin through negligence than those who sin through infirmity.

He did not say "he will rise, for I will raise him," but rather "his life is in him." Note his humility and his desire to comfort.

Then Paul went back upstairs, broke bread, and ate. And after speaking until daybreak, he departed.

"When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed." This thing cut short the discourse; it did no harm, however. Do you mark the frugality of the supper? Do you observe how they passed the whole night? Such were their meals, that the hearers came away sober, and fit for hearing.

Far be it from us to accept this as affirming that the apostles were accustomed to fast habitually on the Lord's day. For the day now known as the Lord's day was then called the first day of the week, as is more plainly seen in the Gospels; for the day of the Lord's resurrection is called by Matthew "first day of the week" and by the other three Evangelists "the first day of th…

And the people were greatly relieved to take the boy home alive.

We went to the ship and sailed to Assos, where we were to take Paul aboard. He had arranged this because he was going there on foot.

And when he met us at Assos, we took him aboard and went on to Mitylene.

Sailing on from there, we arrived the next day opposite Chios. The day after that we arrived at Samos. And after remaining at Trogyllium, on the following day we came to Miletus.

Paul had decided to sail past Ephesus to avoid spending time in the province of Asia, because he was in a hurry to reach Jerusalem, if possible, by the day of Pentecost.

"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 in Jerusalem the day of Pentecost." Why this haste? Not for the sake of the feast, but of the multitude.

For he was hastening if it were possible to be present at the day of Pentecost in Jerusalem. Indeed, it was commanded by the law that all Jews should gather in Jerusalem three times a year, that is, at the time of Passover, Pentecost, and the Feast of Tabernacles, but the Apostle, breaking the ties of the world, hastens to observe the fiftieth day, that is, the day of remission…

You see, even with desire and effort Paul often did not achieve what he wanted, so that we would not think he was above human nature. The saints and great men were of one nature with us, but not of one will, and therefore they also had much grace.

From Miletus, Paul sent to Ephesus for the elders of the church.

But that Paul taught with simplicity what he knew, not only to those who were [employed] with him, but to those that heard him, he does himself make manifest.

"And sending from Miletus to Ephesus, he called the ancients of the church." Sending from Miletus to Ephesus, the apostle Paul summoned the bishops of the church, and there retraced for them his story with great affection, reminding them of the moderation and humility with which he had behaved among them, above all bringing to their notice the word of the Lord so that false pre…

"He called the elders of the church." Many are unaware of the custom of Scripture, especially of the New Testament, of calling bishops elders and elders bishops; yet this is evident both from this passage and from the Epistle to Titus, as well as from the Epistle to the Philippians.

When they came to him, he said, “You know how I lived the whole time I was with you, from the first day I arrived in the province of Asia.

I served the Lord with great humility and with many tears, especially in the trials that came upon me through the plots of the Jews.

And what is wonderful, Not for one day nor for two, says he, have I continued doing this. He wishes to cheer them for the future, that they may bravely bear all things, both the parting from him, and the trials about to take place-just as it was in the case of Moses and Joshua.

"With all humility and tears." Here he shows a character of teaching: the generous, the tireless, and the sympathetic; for he suffered for those who were perishing, for those who were being destroyed; and humility; and not simply, but, he says, with all humility; (for there are many kinds of humility, in word, in deed, toward rulers, toward those ruled;) and speaking what was b…

"With all humility of mind." Not simply with humility of mind, but with "all," because there are many kinds of humility: in word, in deed, toward superiors, toward subordinates.

I did not shrink back from declaring anything that was helpful to you as I taught you publicly and from house to house,

testifying to Jews and Greeks alike about repentance to God and faith in our Lord Jesus.

And now, compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there.

The one who has been united to the Holy Spirit has been bound in him so that he does not separate from the Spirit in any way. The person of such a disposition is a captive of Christ whose Spirit he has. For if whoever does not have the Spirit of Christ is not of Christ, who has the Spirit, it is clear that whoever has Christ is in the Spirit.

Here, in the passage "bound," it is necessary to insert, so that either the mind be such: I am going to Jerusalem, having foreknowledge through the Spirit of the things that will be; and yet I go as a prisoner.

"I am bound by the Spirit." The word "bound" should be separated by a comma, so that the following meaning emerges: I go to Jerusalem, being bound, not having learned beforehand from the Spirit what will happen to me. It is remarkable that the prophets do not know everything, but only what the Holy Spirit reveals to them.

I only know that in town after town the Holy Spirit warns that chains and afflictions await me.

But I consider my life of no value to me, if only I may finish my course with joy and complete the ministry I have received from the Lord Jesus—the ministry of testifying to the good news of God’s grace.

From Syria even unto Rome I fight with beasts not that I am devoured by brute beasts, for these, as ye know, by the will of God, spared Daniel, but by beasts in the shape of men, in whom the merciless wild beast himself lies hid, and pricks and wounds me day by day.

Nor do I count my life dearer than myself. He means the very life in the temporal body, which he considers as the least, who awaits eternal joy in another life.

"I fear none of these things," he says, "nor do I make my soul more precious than myself" (Acts 20:24). An excellent appraiser of things, who judges that nothing of his own should be preferred to himself. How many have preferred a small and worthless sum of money to their own salvation! Paul did not even prefer his soul.

Now I know that none of you among whom I have preached the kingdom of God will see my face again.

Therefore I testify to you this day that I am innocent of the blood of all men.

"I am clean of the blood of all." … The false teacher is guilty of the souls that receive his teaching, as if he had poured out their blood, which is our life. By saying "I am clean," he means, "I give witness that my teaching has deprived none of life everlasting but that it sets forth a heavenly kingdom.

"I am innocent," he says, "of the blood of all men," if you, being drowsy, perish because of the murderer of souls; for of the teacher, he says, For I did not shrink from declaring to you the whole counsel of God. Therefore he who does not speak is responsible for their blood, that is, for their slaughter.

"Clean," he says, "am I from the blood of all," if you are weighed down by sleep and die at the hands of the murderer of souls, because I have fulfilled the duty of a teacher, "for I did not shrink from declaring to you the whole will of God." This means: whoever does not declare the whole will of God is guilty of blood, that is, of murder.

For I did not shrink back from declaring to you the whole will of God.

Therefore keep watch over yourselves and the entire flock of which the Holy Spirit has made you overseers. Be shepherds of the church of the Lord and God, which He purchased with His own blood.

So far as I know, "we are not our own, but bought with a price; " and what kind of price? The blood of God. In hurting this flesh of ours, therefore, we hurt Him directly.

"What then," someone might say, "thinkest thou thyself so great? if thou shouldest depart, are we to die?" I say not this, he replies, that my absence causeth this: but what? That there should rise up against you certain of another sort: he says not, "because of my departing," but "after my departing:" that is, after his going on his journey.

"Pay attention to yourselves and to all the flock," because salvific benefit consists not only in correcting others — I fear, says the apostle, "lest, having preached to others, I myself should be disqualified" (1 Cor.

For I know this, that after my departure, savage wolves will come in among you and will not spare the flock.

If you touch "what is seized by a wild beast," you will be unclean. Which wild beast? Is it a lion or a wolf that ravishes persons or animals? I believe that beast is the one about whom the apostle Peter says, "your adversary, the devil, goes around like a roaring lion seeking whom he can devour.

"For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock." Again he engages them from another quarter, from the things which should come after: as when he says, "We wrestle not against flesh and blood. After my departing," he says, "grievous wolves shall enter in among you" (Eph. vi.

A twofold misfortune: on the one hand, that he will not be there, and on the other, that certain people will attack, and moreover — what is especially bitter — "from among your own selves." It is grievous when civil war breaks out.

Even from your own number, men will rise up and distort the truth to draw away disciples after them.

From these men also come the Menandrianists, and the Marcionists, and the Carpocratians, and the Valentinians, and the Basilidians, and the Saturnilians. Each of these leaders in his own private and distinct capacity brought in his own private opinion.

And from among yourselves will arise men speaking perverse things. Concerning these, John also says: They went out from us, but they were not of us (1 John II).

"To draw away disciples after themselves." The goal of heretics is to try to attract people not to the Lord, but to themselves, in order to flatter their own vanity, so that those attracted by them would bear the name of one heretic or another, as, for example, from Manes — the Manichaeans, from Arius — the Arians. This is what "to draw away disciples after themselves" means.

Therefore be alert and remember that for three years I never stopped warning each of you night and day with tears.

"How then? what comfort shall there be?" "Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears." See how many strong expressions are here: "with tears," and "night and day," and "every one." For it was not that if he saw many, then he came in (to the work), but even were it for a single soul, he was capable of d…

But because [Paul] said, "Night and day for three years I gave these teachings for your salvation," an allegory is revealed by this reckoning [of his]: he who utters three doctrines of the church rather often brings forth the historical and allegorical Book, proclaiming [also] a moral [sense].

For three years, night and day, I did not cease to admonish each one of you with tears. This is beautifully and succinctly explained by Arator: He who sings of the Church's three doctrines, often produces a Historical, moral-sounding, and typological volume; Hence Judea, lying empty, is called the barren tree, Which, after three years, did not produce the expected fruit.

And now I commit you, brothers, to God and to the word of His grace, which can build you up and give you an inheritance among all who are sanctified.

He demonstrates obscurely and secretly that the Father, who is God, and his Son Jesus, the God-Word, are one. He does not speak in the plural "to those capable," but with a unifying name he indicates the singular being of both by saying "to the one capable." Thus we know, from what Paul says in preparing the churches of Asia, that there is one being of both Father and Son and t…

What he does when writing in an Epistle, this he does also when speaking in council: from exhorting, he ends with prayer: for since he had much alarmed them by saying, "Grievous wolves shall enter in among you," therefore, not to overpower them, and make them lose all self-possession, observe the consolation he gives.

The exhortation ends with a prayer. Since he had greatly frightened them, so as not to strike them down completely, here is the consolation. "And now," he says, "I commend you… to God and to the word of His grace," that is, to His very grace itself.

I have not coveted anyone’s silver or gold or clothing.

You yourselves know that these hands of mine have ministered to my own needs and those of my companions.

These words are spoken to the leaders of the church so that, in addition to the other things, they might judge themselves imitators of Paul by refusing to accept money. This is quite obvious from the words that follow: "I have given you example in all things that those who toil must come to the help of the weak" and provide for them.

And although for this there were great rewards for his merits prepared, yet [Paul's] mind, however holy and sublime it might be, could not help being sometimes drawn away from that heavenly contemplation by its attention to earthly labors.

And he spoke even more loftily further on: "You yourselves know that these hands of mine served my needs and the needs of those who were with me." Yes, true almsgiving consists in giving from one's own labors. But pay attention to the fact that this was a man who labored while constantly conversing: both day and night.

In everything, I showed you that by this kind of hard work we must help the weak, remembering the words of the Lord Jesus Himself: ‘It is more blessed to give than to receive.’”

When Paul had said this, he knelt down with all of them and prayed.

They all wept openly as they embraced Paul and kissed him.

They were especially grieved by his statement that they would never see his face again. Then they accompanied him to the ship.

Acts20