Coke's Commentary on the Holy Bible · Acts Chapter 20

Acts 20:3. And there abode three months.— It seems that St. Paul met with sacred business here and in other places, which detained him longer than he expected

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Acts 20:4. There accompanied him—Sopater, &c.— The several persons mentioned in this verse are thought by some to have been joined with St. Paul, as messengers of the churches, in carrying their contributions to the poor brethren at Jerusalem. Compare 1Co 16:3-4 and 2 Corinthians 8:19-23. We know but few particulars of most of them. Sopater, who in most ancient manuscripts is called the son of Pyrrhus, is generally thought to be the same with Sosipater, whom St. Paul has mentioned as his kinsman, Romans 16:21. Aristarchus of Thessalonica is mentioned before as a Macedonian, ch. Acts 19:29. He attended St. Paul in his voyage to Rome, ch. Act 27:2 and was his fellow-labourer, Phm 1:24 and a fellow-prisoner with him, Colossians 4:10-11. Secundus is not mentioned any where but here. Gaius of Derbe (if he be not a differentperson of the same name,) is elsewhere mentioned as a man of Macedonia, ch. Act 19:29 of which, as some suppose, he was a native; but descended of a family that came from Derbe: he was baptized by St. Paul at Corinth, 1Co 1:14 and entertained him as his host while he abode there, Rom 16:23 and afterwards St. John directs his third Epistle to him. Timothy was a native of Lystra, Act 16:1 whom St. Paul particularly honoured with the appellation of his friend, and distinguished by his two epistles to him, as well as by joining his name with his own in the title of several other epistles. Tychicus of Asia was often employed on messages by St. Paul and is more than once recommended by him to the churches, as a beloved brother, a faithful minister and fellow-servant in the Lord; whom he employed not only to acquaint them with his own affairs, but for this purpose also, that he might know their state and comfort their hearts, 2 Chronicles 4:7-8; 2 Chronicles 4:7-82 Chronicles 4:7-8. Trophimus of Ephesus appears to have been a Gentile convert, whom we find afterwards with St. Paul at Jerusalem, ch. Act 21:29 and who attended him in other journeys, till he left him at Miletum sick, 2 Timothy 4:20. These two last are said to be Asiatics; and being distinguished here from Gaius and Timothy, who were of Derbe and Lystra, which lay in Asia Minor, it is plain that they are so called as being natives of the proconsular Asia.

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Acts 20:6. Where we abode seven days.— St. Paul might choose to do this so much the rather, as he had declined such great views of service as were open to him when he passed through it before, in his way to Macedonia, 2 Corinthians 2:12-13. Perhaps he might now lodge at the house of Carpus; but it seems to have been on a later journey, that he left there the books and other things to which he refers, 2 Timothy 4:13. It plainly appears, from the manner in which St. Luke speaks here, and all along afterwards, that he attended St. Paul in all this journey and voyage; though, by his altering the expression, he does not seem to have been with him since he was at Philippi, in his former progress. See ch. Acts 16:10; Acts 16:12.

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Acts 20:7. The disciples came together to break bread,— That is, to celebrate the eucharist. It is strange, that Barclay, in his Apology, (prop. 13: sect. 8.) should argue from Act 20:11 that this was only a common meal, and not the Lord's supper. It is well known, that the primitive Christians administered the eucharist every Lord's day; and as that was the most solemn and appropriate as well as the concluding act of their worship, there is no wonder that it should be mentioned as the end of their assembly: whereas had nothing more than a common meal been intended, St. Luke would hardly have thought that worth mentioning; especially when, St. Paul being with them on a Lord's day, they would naturally have something far nobler and more important in view: in which accordingly we find them employed; and it is quite unreasonable to suppose that they spent their time in feasting, which neither the occasion nor the hour would well admit. The argument which some over-zealous Papists have drawn from this text, for denying the cup in the sacrament to the laity, was so solemnly given up in the council of Trent, that it is astonishing any who profess to believe the divine authority of that council, should ever have presumed to plead it again. See Father Paul's History, b. 3: p. 486.

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Acts 20:9. In a window— The word θυρις, plainly signifies an open window, with a sort of wooden casement, a little door, which was set open that the room might not be over-heated with so much company and so many lamps. It is well known, that the ancients had not yetglass in their windows; norindeed are the windows glazed at this day in the east and many parts of Europe.

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Acts 20:10. And Paul—fell on him,— This expression probably signifies that St. Paul threw himself on the body, as Elijah and Elisha did on those whom they intended to raise by the power of God, 1Ki 17:21. 2 Kings 4:34. The word Συμπεριλαβων, may either signify his embracing him at the same time, or his lifting him up in his arms with the assistance of some who stood near.

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Acts 20:16. If it were possible—to be at Jerusalem— This was, that he might have an opportunity of meeting a greater number of people from Judea and other parts, the days being then longer than at any other feast. In consequence of this, some journeys might perhaps be saved, and many prejudices against St. Paul's person and ministry obviated; and, which was particularly considerable, the readiest and best opportunity taken of distributing to those Jewish Christians who lived perhaps at some distance from Jerusalem, part of the alms with which he was charged. Yet, by a mysterious providence, this very circumstance of meeting so many strangers at the feast, was the occasion of his imprisonment. See ch. Acts 21:27, &c. and the note on ch. Acts 18:2

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Acts 20:21. Testifying both to the Jews, &c.— The word rendered testifying sometimes means to prove a thing by testimony (ch. Act 2:40 Acts 8:25.); and sometimes, from a conviction ofits truth and importance, to urge it with great earnestness; 1 Timothy 5:21. 2 Timothy 2:14. It is plain that we are to take it in the latter sense in this place, but both are included, Acts 20:24. Repentance toward God, implies our turning to him in sorrow and contrition, as he is infinitely offended by sin; and faith toward our Lord Jesus Christ signifies the making Christ the grand object of our faith and confidence for the pardon of our sins, the sanctification of our souls—in short, as the meritorious cause of every blessing that we can possibly receive for time and eternity.

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Acts 20:22. I go bound in the Spirit— "Under the strong impulse of the Spirit of God upon my mind; intimating my duty to me in such a manner, that I can neither omit nor delay it, but am firmly resolved to proceed to Jerusalem."

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Acts 20:24. But none of these things move me— But I make no account of any of these things. It adds great beauty to this and all the other passages of scripture, in which the apostles express their contempt of the world, that they were not uttered by persons, like Seneca and Antoninus, in the full affluence of its enjoyments; but by men under the pressure of the greatest calamities, who were every day exposing their lives for the sake of God, and in the expectation of a happy immortality. To what has been observed respecting the word testify, on Act 20:21 we add, that in heathen writers it is used in a forensic sense, for contesting by law, and pleading in a cause; and hence it signifies, earnestly to contend, or to persuade by arguments and threatenings. In the LXX in signifies to protest, to convince, to press earnestly, to persuade. It is most frequently used by St. Luke in a very intense signification, and is sometimes joined with exhorting or earnestly persuading to a thing, as in ch. Act 18:5 where being pressed in the spirit, signifies intenseness and vehemency in testifying to them;—that he did vehemently endeavour to convince them; and it seems to be equivalent to the expression, Act 20:28 where it is said, Apollos did mightily convince them. St. Paul uses this word in a most vehement sense, 1 Timothy 5:21. The word here, signifies not only St. Paul's bearing his testimony to the truth of the gospel, but his preaching, pressing, and persuading to the acceptance of it with the greatest earnestness.

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Acts 20:25. I know that ye all, &c.— It appears evident that the apostle had received some particular revelation, that if he should even return to these parts of Asia again (as from Phm 1:22 it seems likely he might), yet that he should not have an opportunityof calling at Ephesus, or of seeingthe ministers whom he now addressed.

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Acts 20:27. I have not shunned to declare unto you— The proper import of the word υποστελλω, here rendered shun, in such a connection, is to disguise any important truth, or, at least, to decline the open publication of it, for fear of displeasing those to whom it ought to be declared. "I have not declined to declare unto you, with the utmost freedom and integrity, all the counsel of God; but, on the contrary, have laid before you the whole system of divine truths, relating to our redemption by Christ, and the way to eternal happiness through and with him, in the most plain and faithful manner, whatever censure, contempt or opposition, I might incur by such a declaration."

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Acts 20:28. Hath made you overseers, &c.— 'Επισκοπους, Inspectors, or bishops. The expression over which the Holy Ghost hath made, &c. applied to men who had been regularly set apart to the ministerial office, shews how absurd it is for any to reject the ministry in general, under a pretence that they have the Holy Ghost to teach them. This passage must be allowed as an incontestable proof, that the blood of Christ is here called the blood of God, as being the blood of that Man, who is God with us,—God manifested in the flesh; and who is over all, God blessed for ever.

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Acts 20:29. Grievous wolves— Some, thinking that the word βαρεις properly alludes to the strength of these animals, would render it oppressive; but there seems no reason to depart from our version. Their eager and overbearing temper made them, no doubt, grievous to the Christian church, though destitute of the secular power. The apostle evidently makes a distinction between the wolves, who were to break in upon them from without, and the perverse teachers, who were to arise from among themselves. Both may be interpreted of seducers who call themselves Christians, as false prophets are called by Christ wolves in sheep's clothing, Matthew 7:15. For St. Paul would not have spoken of Heathen persecutors, as to arise after his departure, considering what extremities from persons of that kind he had himself suffered in Asia, 2 Corinthians 1:8-10. It seems probable therefore, that, by the grievous wolves, he means: judaizing false apostles, who, though they had before this time done a great deal ofmischief at Corinth and elsewhere, had not yet got any footing at Ephesus; and by the perverse men arising from among themselves, he may mean such as Phygellus and Hermogenes, and some others who revived the exploded doctrine of Hymenaeus and Alexander; as also those who afterwards introduced the Nicolaitan principles and practices, of which Christ so awefully complains as prevailing here, as well as in the neighbouring city of Pergamos. See Revelation 6:14-15.

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Acts 20:31. To warn every one night and day with tears.— If this expression be taken in any other than a general sense for incessantly, or without intermission, it may probably intimate that the Christians sometimes assembled at nights, either about the time of the tumult, to avoid offence, or because many of the Christians, being poor, were obliged to spend great part of the day in secular labours. Compare Acts 20:7; Acts 20:34.

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Acts 20:32. Which is able— Who is able: for God is evidently the last person mentioned in the Greek, of the grace of him [αυτου ] who is able: though the gospel may be said to be able to edify men, yet it seems harsh to say, that doctrines or writings can give us an inheritance.

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