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when many circumstances conspired to preserve his memory, can it be less useful to us, who are removed to so great a distance from the period in which he lived, and who are under so many stronger temptations to forget him? Let those who live in the habitual neglect of this ordinance seriously consider, whether their conduct can be justified.

2. The conduct of Paul furnishes us with a fresh instance of his zeal. He spends a whole evening, nay, a whole night until break of day, in discoursing concerning Jesus and his religion; and this also when about to encounter the fatigues of a journey, for which others would think it necessary to prepare by previous repose. This, it seems, was a most interesting and delightful theme, which never appeared exhausted, and on which he could dwell for ever. To most of his hearers also, no doubt, it was alike interesting and delightful. If there was one of them who, instead of listening with watchful attention to his words fell into a sound sleep, yet had he a better apology to offer for 1 his conduct than those who indulge themselves in the same manner at the present day, namely, that the preacher's discourse had been continued till midnight. Happy apostle, whose heart was so deeply interested in the work in which he was engaged; whose mind was animated with such divine ardour; and happy they, among the ministers of Christ of the present day, who feel any portion of this spirit!

Acts xx. 17. to the end.

Paul, resolving not to return to Ephesus, sends for the elders of the church in that city to meet him at Miletus, where he reminds them of his own fidelity, and gives them a solemn charge to attend to themselves and to the church of which they were appointed superintendents, by guarding against certain dangerous teachers, who, he foretels, would soon visit them. Vol. 3.]

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After this charge they take an affectionate leave of each other.

17. And from Miletus he sent to Ephesus, and called the elders of the church.

These were persons the most respectable for their years, characters and knowledge, whom the apostle, with the consent of the church, had chosen to preside over it for the purpose of instruction. It seems to have been the practice of the apostles and first teachers to appoint such persons to this office, in every place where a society of Christians was established; for we read, xiv. 23. that they appointed them elders in every city. This was no more than a necessary provision for accomplishing the design of religious societies. The reason of his sending for these elders at this time was to warn them of some dangers to which they would shortly be exposed, and to exhort them to a faithful discharge of their office.

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 "I have behaved among you," at all seasons,

you,

This he might with propriety say to the elders of the church at Ephesus; for the greatest part of the time which he had past in Asia he had spent in that city.

19. Serving the Lord with all humility of mind and with many tears and temptations, rather, "trials," which befel me by the lying in wait of the Jews;

He refers them to his modest and unassuming manners, as proofs that his motive was not ambition; and to the dangers which he encountered, as evidences of his sincere attachment to the gospel, and especially to those parts of it which were obnoxious.

20. And how I kept back nothing that was profitable unto you, but have showed you and taught you publicly, and from house to house,

21. Testifying, both to the Jews and also to the Greeks, repentance toward God and faith toward our Lord Jesus Christ.

By the word repentance in this place I understand the same thing as in xi. 18. where it is said that God had granted to the Gentiles also repentance unto life; a change of mind, by their abandoning their former errors and embracing Christianity. This was the great subject of the apostle's preaching to Jews as well as Gentiles. To exhortations to abandon their errors might very well be added exhortations to believe in Christ; but if the common interpretation were true, faith in Christ must precede repentance, and be the cause of it, which is directly the reverse of the order in which the apostle preached. By saying that he kept back nothing that was profitable, the apostle probably refers to that doctrine which he seems to have received by peculiar revelation from heaven, and which he elsewhere calls a mystery, namely, that the Gentiles were to be admitted into the Christian church, upon professing faith in Christ, without conforming to the law of Moses. This doctrine was of high importance to the Gentiles, and, if denied or concealed, might have caused many of them to reject Christianity altogether. It was, therefore, explicitly avowed and strenuously insisted upon by the apostle in all the Gentile churches; although he knew that it

would render him extremely obnoxious to the Jews, and expose him to much danger.

22. And now behold I go bound in the spirit to Jerusalem, i. e. " in my mind already bound*," presaging his imprisonment, not knowing the things that shall befal me there;

23. Save that the Holy Spirit witnesseth in every city, saying, that bonds and afflictions abide me, σε await me."

The apostle here refers to such prophecies as that mentioned in the next chapter, where we are told that when he came to Cæsarea, Agabus took his girdle and bound himself with it, saying, So shall it be done to the man who owneth this girdle. Similar prophecies, it seems, had been delivered to him in almost all the cities through which he passed.

24. But none of these things move me, or, "I make no account of any such thing;" neither count I my life dear unto myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, i. e. the apostolic office which I received immediately from his hands, to testify the gospel of the grace of God, rather, "to declare the glad tidings of the favour of God."

Mangry, in Bowyer's Conjectures.

The object of the commission which the apostle had received from Jesus Christ was to preach to the Gentiles, i. e. to assure them that God was willing to extend his favour to them, as well as to the Jews, by communicating to them a knowledge of true religion, and bestowing miraculous powers. To fulfil this commission, to the satisfaction of his own mind, he now declares his readiness to suffer imprisonment, and even to sacrifice his life.

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, rather, "I declare unto you," that I am pure from the blood of all men, i. e. "from the blood of you all;" for it is of them only that he is speaking:

27. For I have not shunned to declare unto you all the counsel of God.

In this place the apostle probably refers to what I have mentioned already, the obnoxious doctrine respecting the Gentiles, which he was under such great temptations to conceal, on account of the opposition of the Jews. This he had not forborn to publish; and therefore if any of them fell away from Christianity, and were thereby lost, the blame could not be imputed to him, but must lie upon themselves.

Having mentioned his own conduct, Paul proceeds to exhort them to manifest like care and integrity.

28. Take heed, therefore, unto yourselves and to all the flock, over which the Holy Spirit hath made you

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