Imágenes de páginas

xi. 20, &c.

mch. i. 18.

1 chell:42, 16 together 1 to break bread, Paul preached unto them, ready

to depart on the morrow; and continued his speech until midnight. 8 And there were many lights min the upper chamber, where e they were gathered together. 9 And there sat fin a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down

from the third loft, and was taken up dead. 10 And Paul n. Ringerings went down, and n fell on him, and embracing him said,

n 1 Kings xvii.

21. 2 Kings iv. 34.

e read, with all our ancient authorities, we.

f render, on the window-seat. tinuance of the practice, which seems to that both Jews and Gentiles celebrated have begun immediately after the Resurrec. their festal days by abundance of lights. tion (see John xx. 26), of assembling on the But surely the adoption of either Jewish first day of the week for religious purposes. or Gentile practices of this kind in the Perhaps the greatest proof of all, that this Christian assemblies was very improbable. day was thus observed, may be found in

9.] Who Eutychus was is quite unthe early (see 1 Cor. xvi. 2) and at length certain. The occurrence of the name as general prevalence, in the Gentile world, belonging to slaves and freedmen (as it apof the Jewish seven-day period as a division pears from inscriptions) determines nothing. of time,which was entirely foreign to

on the window-seat] The windows Gentile habits. It can only have been in the East were (and are) without glass, introduced as following on the practice of and with or without shutters. being especial honour paid to this day. But we fallen into a deep sleep] Literally, borne find in the Christian Scriptures no trace of down by a deep sleep. I believe the word any sabbatical observance of this or any is used here and below in the same sense, day: nay, in Rom. xiv. 5 (where see note), not, as usually interpreted, here of the St Paul shews the untenableness of any effect of sleep, and below of the fall caused such view under the Christian dispensation. by the sleep. It implies that relaxation of The idea of the transference of the Jewish the system, and collapse of the muscular sabbath from the seventh day to the first power, which is more or less indicated by was an invention of later times. to our expressions falling asleep,' dropping break bread] See note on ch. ii. 42. The asleep.' This effect is being produced in breaking of bread in the Holy Communion this clause, but as Paul was going on long was at this time inseparable from the discoursing, took complete possession of agapæ or love-feasts. It took place ap- him, and having been overpowered, parently in the evening (after the day's work entirely relaxed in consequence of the was ended), and at the end of the assem- sleep, he fell. In the words, was bly, after the preaching of the word (ver taken up dead, here there is a direct 11). unto them, in the third person, assertion, which can hardly be evaded by the discourse being addressed to the explaining it, 'was taken up for dead, disciples at Troas : but the first person is or by saying that it expresses the judgment used before and after, because all were of those who took him up, as Meyer. It assembled, and partook of the breaking seems to me, that the supposition of a of bread together. Not observing this, mere suspended animation is as absurd the copyists have altered we above into here as in the miracle of Jairus's daughter, " the disciples,and again into they below Luke viii. 41–56. Let us take the narrato suit this to them. 8. there were tive as it stands. The youth falls, and many lights] This may be noticed, as is taken up dead: so much is plainly Meyer observes, to shew that the fall of the asserted. Paul, not a physician, but an young man could be well observed: or, per Apostle,-gifted, not with medical discernhaps, because many lights are apt to in ment, but with miraculous power, goes crease drowsiness at such times. Calvin down to him, falls on him and embraces and Bengel suppose it to have been done, him,-a strange proceeding for one bent on in order that all suspicion might be re. discovering suspended animation, but not moved from the assembly, others that the so for one who bore in mind the action of lights were used for solemnity's sake,-for Elijah (1 Kings xvii.21)and Elisha (2 Kings

• Trouble not yourselves; for his life is in him. 11 When o Matt. ix. 24. 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. 12 And they brought the young man alive, and were not a little comforted. 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 h arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus. 16 For Paul had determined to sail by Ephesus, i because he would not spend the time in Asia : for P he hasted, if it fit. 21: 211.

pch. xviii. 21 :

4, 12.

& render, the bread.

h render, put in to. i render, that he might not have to spend time. iv. 34), each time over a dead body,--and Eutychus in ver. 12. 13. Assos] A having done this, not before, bids them not sea-port (also called Apollonia, Plin. v. 32) to be troubled, for his life was in him. I in Mysia or Troas, opposite to Lesbos, would ask any unbiassed reader, taking these twenty-four Roman miles from Troas, built details into consideration, which of the two on a high cliff above sea, with a precipitous is the natural interpretation, and whether descent. Paul's reason is not given for there can be any reasonable doubt that the wishing to be alone : probably he had some intent of St. Luke is to relate a miracle of apostolic visit to make. 14. Mitylene] raising the dead, and that he mentions the The capital of Lesbos, on the E. coast falling on and embracing him as the out of the island, famed for its beautiful situaward significant means taken by the Apostle tion. It had two harbours: the northern, to that end ? 11.7 The intended break into which their ship would sail, was large ing of bread had been put off by the acci- and deep, and defended by a breakwater. dent. The article here may import, the

15. we put in to Samos7 Then bread which it was intended to break, they made a short run in the evening to alluding to ver. 7 above.

and Trogyllium, a cape and town on the Ionian eaten] The agapé was a veritable meal. coast, only five miles distant, where they Not having tasted it,' viz. the bread spent the night. He had passed in front which he had broken ;--though that is of the bay of Ephesus, and was now but implied, usage decides for the other mean- a short distance from it. Miletus] ing. 80] i. e. after so doing.' The ancient capital of Ionia. See 2 Tim. 122] As in the raising of Jaïrus's daughter, iv. 20, and note. 16. Paul had deter. our Lord commanded that something should mined] We see here that the ship was be given her to eat, that nature might be at Paul's disposal, and probably hired at recruited, so doubtless here rest and treat. Philippi, or rather at Neapolis, for the ment were necessary, in order that the voyage to Patara (ch. xxi. 1), where he restored life might be confirmed, and the and his company embark in a merchant shock recovered. The time indicated by vessel, going to Tyre. The separation of break of day must have been before or Paul and Luke from the rest at the be. about 5 A.M.: which would allow about ginning of the voyage may have been in four hours since the miracle. We have some way connected with the hiring or here a minute but interesting touch of outfit of this vessel. The expression he truth in the narrative. Paul, we learn had determined is too subjectively strong afterwards, ver. 13, intended to go afoot. to allow of our supposing that the Apostle And accordingly here we have it simply merely followed the previously determined related that he started away from Troas course of a ship in which he took a passage. before his companions, not remaining for

to sail by (i. e. to omit visiting) 7 the reintroduction of the now recovered He may have been afraid of detention VOL. I.

3 F

rch. ii. l. 1

Cor. xvi. 8.

xix. 1, 10.

t ver.3.

y Mark i. 15.

Luke xxiv.

to the Greehouse, 21 * testve taught

9 ch. univ. 17. were possible for him, 9 to be at Jerusalem 'the day of

Pentecost. 17 And from Miletus he sent to Ephesus, and

called the elders of the church. 18 And when they were sch. xviii. 19: come to him, he said unto them, Ye know, s from the first

day that I came into Asia, after what manner I k hare been with you at all seasons, 19 serving the Lord with all humility of mind, and with [1 many] tears, and tempta

tions, which befell me t by the lying in wait of the Jews: u ver. 97. 20 [1 and] how u I kept back nothing that was profitable

unto you, but have shewed you, and have taught you 1 ch. xviii. 5. publickly, and from house to house, 21 x testifying both to

the Jews, and also to the Greeks, Y repentance toward God, 7. ch. ii. and faith toward our Lord Jesus Christ. 22 And now, } render, was.

Tomit. there, owing to the machinations of those apparent to the ordinary English reader, who had caused the uproar in ch. xix. which now it is not. 18.7 The eri. Another reason has been given : “He dence furnished by this speech as to the seems to have feared that, had he run up literal report in the Acts of the words the long gulf to Ephesus, he might be de- spoken by St. Paul, is most important. It tained in it by the westerly winds, which is a treasure-house of words, idioms, and blow long, especially in the spring.” But sentiments, peculiarly belonging to the these would affect him nearly as much at Apostle himself. See this shewn in my Miletus. 17.] The distance from Greek Test. The contents of the speech Miletus to Ephesus is about thirty miles. may be thus given : He reminds the elders He probably, therefore, stayed three or of his conduct among them (vv. 18-21): four days altogether at Miletus. the announces to them his final separation elders 7 called, ver. 28, bishops. This cir- from them (vv. 22–25): and commends cumstance began very early to contradict earnestly to them the flock committed to the growing views of the apostolic insti. their charge, for which he himself had be tution and necessity of prelatical epis- word and work disinterestedly laboured (vv. copacy. Thus Irenæus (Cent. 2), “He 26–35). from the first day) These called together at Miletus the bishops and words hold a middle place, partly with presbyters (elders), who came from Ephesus ye know," partly with “after that masand the rest of the churches near.” Here ner I was with you.The knowledge on we see (1) the two, bishops and presbyters, their part was coextensive with his whole distinguished, as if both were sent for, in stay among them : so that we may take the order that the titles might not seem to words with ye know, at the same time belong to the same persons,-and (2) other carrying on their sense to what follows. neighbouring churches also brought in, in

I was with you] So 1 Thess. i. order that there might not seem to be 5, ii. 10. See 1 Cor. ix. 20, 22. 19. bishops in one church only. That neither serving the Lord] With the sole exception of these was the case, is clearly shewn by of the assertion of our Lord, Ye cannot the plain words of this verse : he sent to serve God and mammon,' Matt. vi. 24; Ephesus, and summoned the elders of the Luke xvi. 13, this peculiar verb “to be a church.So early did interested and dis- bond-servant to), for serving God,' is used ingenuous interpretations begin to cloud by Paul only, and by him seven times, viz. the light which Scripture might have Rom. vii. 6, 25; xii. 11; xiv. 18; xvi. 18; thrown on ecclesiastical questions. The Phil. ii. 22; Col. üi. 24; 1 Thess. i. 9. A. V. has hardly dealt fairly in this case

with all humility of mind] Also a with the sacred text, in rendering the Pauline expression, 2 Cor. vii. 7; xii. 12. designation episcopous, ver. 28,‘overseers :'

temptations? See especially Gal. iv. whereas it ought there, as in all other places, 14. 20. I kept back nothing? So to have been bishops, that the fact of again ver. 27. The sense in Gal. i. 12 is elders and bishops having been originally similar, though not exactly identicaland apostolically synonymous might be reserved himself,' withdrew himself from

& ch. XXI, 4, 11.

3. b ch. xxi. 13.

Rom. viii. 35.

d ch. i. 17.

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Tit. I. 3.

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Rom. xv. 28.

behold, 2 I go bound in m the spirit unto Jerusalem, not z ch. xix. 21, knowing the things that shall befall me there : 23 save that a the Holy Ghost witnesseth in every city, saying "Thess. Iii. that bonds and afflictions abide me. 24 But bn none of o xi: 18:25 these things move me, neither count I my life dear unto 2 Cor. iv. 18.

c! Tim. iv.7. myself, 480 that I might finish my course with joy, d and the 12?

Cor. iv, 1. ministry, which I have received of the Lord Jesus, to e Gallik testify the gospel of the grace of God. 25 And now, behold, I know that ye all, among whom I have gone f ver. 38. preaching the kingdom of God, shall see my face no more.

m better, my spirit : see note.

n read, I hold my life of no account, nor is it so precious to me as the finishing of my course : omitting all else. any open declaration of sentiments. In [have] received grace and apostleship.Heb. X. 38 it is different. 22. bound

25.] It has been argued from the in my spirit] This interpretation is most words among whom I have gone, that probable, both from the construction, and the elders of other churches besides that from the usage of the expression re. of Ephesus must have been present. But peatedly by and of St. Paul in the sense of it might just as well have been argued, his own spirit. See ch. xvii. 16, where that every one to whom St. Paul had there the principal instances are given. Com preached must have been present, on ac. pare Rom. xii. 11; 1 Cor. v. 3; 2 Cor. ii. count of the words yo all. If he could 13, and ch. xix. 21. How he was bound regard the elders as the representatives in the spirit, is manifest, by comparing of the various churcbes, of which there other passages, where the Holy Spirit of can be no doubt, why may not he similarly God is related to have shaped his apostolic have regarded the Ephesian elders as course. He was bound, by the Spirit of representatives of the churches of proGod leading captive, constraining, his own consular Asia, and have addressed all in spirit.-As he went up to Jerusalem, bound addressing them? Or may not these in his spirit, so he left Judæa again bound words have even a wider application, viz. in the flesh,-a prisoner according to the to all who had been the subjects of his flesh.-He had no detailed knowledge of former personal ministry, in Asia and futurity-uothing but what the Holy Europe, now addressed through the Ephe. Spirit, in general forewarnings, repeated sian elders ?-See the question, whether at every point of his journey (city by city; Paul ever did see the Asiatic churches see ch. xxi. 4, 11, for two such instances), again, discussed in the Introduction to the announced, viz. imprisonment and tribu. Pastoral Epistles, $ 2. 18 ff. I may re. lations. That here no inner voice of the mark here, that such an expression in the Spirit is meant, is evident from the words. mouth of St. Paul, does not necessarily

23. the Holy Ghost witnesseth] imply that he spoke from divine and unCompare Rom. viii. 16. 24.] The erring knowledge, but expresses his own reading in the margin, amidst all the conviction of the certainty of what he is varieties, seems to be that out of which saying: see ch. xxvi. 27, which is much to the others have all arisen, and whose our point, as expressing his firm persuasion difficulties they more or less explain. And that king Agrippa was a believer in the the meaning will be, 'I do not value my prophets : but certainly no infallible knowlife, in comparison with the finishing my ledge of his heart :- Rom. xv. 29, where course, the finishing of my course also a firm persuasion is expressed :-Phil. See the same image, with the same word i. 19, 20, where his knowledge, ver. 19, is remarkably expanded, Phil. iii. 12–14. explained to rest on his expectation and

my course] A similitude peculiar hope, in ver. 20. So that he may here to Paul : occurring, remarkably enough, ground his expectation of never seeing in his speech at ch. xiii. 25. He uses it them again, on the plan of making a without this word, at 1 Cor. ix. 24–27, journey into the west after seeing Rome, and Phil. ii. 14. which I have re- which he mentions Rom. xv. 24, 28, and ceived] Compare Rom. i. 5, “by whom we from which, with bonds and imprisonment

h ver. 20.
i Luke yii 30

Jolin xv. 15

Eph. i. 11. ki Tim. iv. 10

1 Pet. v. 2. 11 Cor. xii. 28 m Eph. 1.7

14. col.i.1 Helix.12. 1 Pet. i. 19. Rev. v.o. n see

14. o Matt. vii. 15.

2 Pet. ii. 1.

1 John ii. 19.

sch. ix. 31.

Col. i. 12:
iii. 24. Heb.
ix. 15. 1 Pet.

i. 4.
u 1 Sam. xii. 3.

1 Cor. ix. 12. 2 Cor. vii. 2: xi. 9: xii. 17.

1 Cor. iv. 12.
1 Thess. ii. 9. ntamu wanan:

26 Wherefore I take you to record this day, that I am Scor, viz. % pure from the blood of all men. 27 For h I have not i Lukevii 30. shunned to declare unto you all the counsel of God.

1:16. 28 k Take heed therefore unto yourselves, and to all the 11 Cor. xii.28. flock, over the which the Holy Ghost 'hath made you HOO.1;14. P overseers, to feed the church of a God, m which he rr hath]

Rex . purchased n with his own blood. 29 [r For] I know [r this?, o Mätt. vii. 15. that after my departing shall grievous wolves enter in pilim.i. 20. among you, not sparing the flock. 30 Also, Pof your own

selves shall men arise, speaking perverse things, to draw

away s disciples after them. 31 Therefore watch, and req ch. xix. 10. member, that 9 by the space of three years I ceased not to r Heb. xiii. 9. warn every one night and day with tears. 32 And now, tch xxvi, 18. brethren, I commend you to God, and 'to the word of his 20. 21. "Hie: grace, which is able s to build you up, and to give you 'an

is inheritance among all them which are sanctified. 33 u I

: have coveted no man's silver, or gold, or apparel. 34 Yea, sch. Bild: ye yourselves know, that these hands have ministered 2 Thess. ii. s. unto my necessities, and to them that were with me. O render, witness.

P render, bishops. 9 The most ancient authorities have, as here, God : some of the very ancient have, the Lord : the early Syriac version, and Origen, have, Christ: many others have, the Lord and God. r omit.

Brender, the disciples. and other dangers awaiting him, he own selves does not necessarily signify the might well expect never to return. Con: presbyters : he speaks to them as being sequently, what he here says need not the whole flock. 31.7 On the three fetter our judgment on the above question. years spoken of in this verse, see note.

28. the flock] This similitude does ch. xix. 10. We may just remark here (1) not elsewhere occur in Paul's writings. that this passage being precise and definite. We find it, where we should naturally must be the master-key to those others (as expect it, used by him, to whom it was in ch. xix.) which give wide and indefinite said, Feed my sheep,' 1 Pet. v. 2, 3. But notes of time: and (2) that it seems at it is common in the 0. T. and sanctioned first sight to preclude the idea of a journey by the example of our Lord Himself: Luke (as some think) to Crete and Corinth xii. 32. over the which the Holy having taken place during this period. Ghost hath made you ...] See ch. xiii. 2. But this apparent inference may require

bishops] See on ver. 17, and Theo. modifying by other circumstances: compare doret on Phil. i. 1, “ The Apostle calls the Introduction to 1 Cor. § v. 4. -32. elders (presbyters) bishops : for at that which is able] Clearly spoken of God time they had both names."

the not of the word of His grace, which cannot church of God] On the variety of reading be said to give an inheritance, however it here, and the reasons which have led me might build up.-The expression “an is. to adhere to that in the text, see in my heritance among all them that are sancGreek Test. 29. grievous wolves tifiedis strikingly similar to “his inhe. Not persecutors, but false teachers, from ritance in the saintsEph. i. 18, addressed the words “enter in among you,” by which to this same church. See also ch. xxvi. 18. it appears that they were to come in among

3 3.] See 1 Sam. xii. 3; and for the flock, i. e. to be baptized Christians. similar avowals by Paul himself, 1 Cor. ir. In fact ver. 30 is explanatory of the meta- 11, 12; 2 Cor. xi. 8, 9; xii. 13. 34. phoric meaning of ver. 29. 30.] your these hands! Also strikingly in Paul's

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