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In this chapter we have, I. Paul's travels up and down about Macedonia, Greece, and Asia, and his coming at length to Troas (Act 20:1-6). II. A particular account of his spending one Lord's day at Troas, and his raising Eutychus to life there (Act 20:7-12). III. His progress, or circuit, for the visiting of the churches he had planted, in his way towards Jerusalem, where he designed to be by the next feast of pentecost (Act 20:13-16). IV. The farewell sermon he preached to the presbyters at Ephesus, now that he was leaving that country (v. 17-35). V. The very sorrowful parting between him and them (Act 20:36-38). And in all these we find Paul very busy to serve Christ, and to do good to the souls of men, not only in the conversion of heathen, but in the edification of Christians.

And after the uproar was ceased,.... Which Demetrius, and the craftsmen, had raised at Ephesus, and which was put an end to by the speech of the town clerk, or register keeper of the theatre: Paul called unto him the disciples; the members of the church at Ephesus, whom he convened, either at his own lodgings, or at their usual place of meeting: and embraced them; or "saluted them"; that is, with a kiss, which was sometimes done at parting, as well as at meeting; see Act 20:37 and so the Syriac version renders it, and "kissed" them, and so took his leave of them, and bid them farewell; the Alexandrian copy, and some other copies, and the Syriac and Vulgate Latin versions before this clause insert, "and exhorted, or comforted" them; that is, exhorted them to continue steadfast in the faith, and hold fast the profession of it without wavering, and comforted them under all their tribulations, and in a view of what afflictions and persecutions they must expect to endure for the sake of Christ, with the exceeding great and precious promises of the Gospel: and departed to go into Macedonia; to visit the churches at Philippi, Thessalonica, and Berea, and to establish them in the faith of the Gospel: he did not choose to leave Ephesus till the tumult was over, partly on his own account, that he might not bring upon himself an imputation of fear and cowardice; and partly on the account of the church at Ephesus, that he might not leave them in distress, and add to it; but now it was over, he judged it proper to take his leave of them, and visit other churches, the care of which equally lay upon him.

I have showed you all things,.... Both as to doctrine and practice, and had set them an example how to behave in every point, and particularly in this: how that so labouring ye ought to support the weak; the sense of which is, that they should labour with their hands as he did, and so support the weak; either such who were weak in body, and unable to work and help themselves, and therefore should be helped, assisted, relieved, and supported by the labours of others, that were able; or the weak in faith, and take nothing of them, lest they should think the preachers of the word sought only their own worldly advantage, and so they should be stumbled and fall from the truth: and to remember the words of the Lord Jesus; which the apostle had either collected as the sense of some passages of his, such as Luk 6:30, &c. or which though not recorded in any of the Gospels, the apostle might have received from one or other of the twelve disciples, as what were frequently used by Christ in the days of his flesh; and which the apostle had inculcated among the Ephesians, and now puts them in mind of them, they being worthy of remembrance: how he said, it is more blessed to give than to receive: it is more comfortable, honourable, pleasant, and profitable: the giver is in a more comfortable situation, having an abundance, at least a sufficiency, and something to spare; whereas the receiver is often in want and distress, and so uncomfortable: it is an honour to give; an honour is reflected upon the giver, both by the receiver, and others; when to receive is an instance of meanness, and carries in it, among men, some degree of dishonour: it is a pleasure to a liberal man to distribute to the necessities of others; and it cannot be grateful to a man to be in such circumstances, as make it necessary for him to receive from others, and be dependent on them; and great are the advantages and profit which a cheerful giver reaps, both in this world, and that to come: wherefore the conclusion which the apostle would have drawn from hence is, that it is much more eligible for a man to work with his own hands, and support himself, and assist others, than to receive at the hands of others.

"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 doing everything (for that one soul). So it was, in fact, that he compacted them together (so firmly as he did). "Enough done on my part: three years have I remained:" they had establishing enough, he says; enough of roofing. "With tears," he says. Seest thou that the tears were on this account? The bad man grieves not: grieve thou: perhaps he will grieve also. As, when the sick man sees his physician partaking of food, he also is incited to do the same: so likewise here, when he sees thee weeping, he is softened: he will be a good and great man.

"Night and day," he says, "I cease not to warn with tears." This might well be said in our case also: and though the speech seems to refer peculiarly to the teachers, it is common also to the disciples. For what, though I speak and exhort and weep night and day, while the disciple obeys not? Therefore it is that he says, "I take you to record:" since also himself says, "I am pure from the blood of all men: for I have not shunned to declare unto you."

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 thus the six pots reddened with the new liquid out of the old law took three measures apiece. The ancient form of the perfect sacrifice commanded that one offer three loaves from the basket; to these [mysteries] is added what Christ said to his disciples, that three loaves ought to be given to one asking when it was already night; that night surely is the world, so that, if anyone here desires the food of the word, you should produce a banquet, you who are asked, and teach the willing one that the Father and the Son [and] the Holy Spirit are one God and that a single Substance trebles the number.

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.

Paul retires to Macedonia, Act 20:1. He goes into Greece, where he tarries three months and, purposing to sail to Syria, he returns through Macedonia, Act 20:2, Act 20:3. Several persons accompany him into Asia, and then go before and tarry for him at Troas, Act 20:4, Act 20:5. Paul and Luke sail from Philippi, and in five days reach Troas, where they meet their brethren from Asia, and abide there seven days, Act 20:6. On the first day of the week, the disciples coming together to break bread, Paul preaching to them, and continuing his speech till midnight, a young man of the name of Eutychus, being in a deep sleep, fell from the third loft and was killed, Act 20:7-9. Paul restores him to life, resumes his discourse, and continuing it till daybreak, then departs, Act 20:10-12. Luke and his companions come to Assos, whither Paul comes by land, Act 20:13. He embarks with them at Assos, comes to Mitylene, Act 20:14. Sails thence, and passes by Chios, arrives at Samos, tarries at Trogyllium, and comes to Miletus, Act 20:15. Purposing to get as soon as possible to Jerusalem, he sends from Miletus, and calls the elders of the Church of Ephesus, to whom he preaches a most directing sermon, gives them the most solemn exhortations, kneels down and prays with them, takes a very affecting leave of them, and sets sail for Caesarea, in order to go to Jerusalem, vv. 16-38.

Therefore watch, and remember - The only way to abide in the truth is to watch against evil, and for good; and to keep in mind the heavenly doctrines originally received. Unwatchfulness and forgetfulness are two grand inlets to apostasy. By the space of three years - Τριετιαν. The Greek word here does not necessarily mean three whole years: it may be months more or less. In Act 19:8, Act 19:10, we have an account of his spending two years and three months among them; probably this is all that is intended. One MS., perceiving that the time of three years was not completed, inserts διετιαν, the space of two years.

PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12) departed--after Pentecost (Co1 16:8). to go into Macedonia--in pursuance of the first part of his plan (Act 19:21). From his Epistles we learn; (1) That, as might have been expected from its position on the coast, he revisited Troas (Co2 2:12; see on Act 16:8). (2) That while on his former visit he appears to have done no missionary work there, he now went expressly "to preach Christ's Gospel," and found "a door opened unto him of the Lord" there, which he entered so effectually as to lay the foundation of a church there (Act 20:6-7). (3) That he would have remained longer there but for his uneasiness at the non-arrival of Titus, whom he had despatched to Corinth to finish the collection for the poor saints at Jerusalem (Co1 16:1-2; Co2 8:6), but still more, that he might bring him word what effect his first Epistle to that church had produced. (He had probably arranged that they should meet at Troas). (4) That in this state of mind, afraid of something wrong, he "took leave" of the brethren at Troas, and went from thence into Macedonia. It was, no doubt, the city of PHILIPPI that he came to (landing at Nicopolis, its seaport, see on Act 16:11-12), as appears by comparing Co2 11:9, where "Macedonia" is named, with Phi 4:15, where it appears that Philippi is meant. Here he found the brethren, whom he had left on his former visit in circumstances of such deep interest, a consolidated and thriving church, generous and warmly attached to their father in Christ; under the superintendence, probably, of our historian, "the beloved physician" (see on Act 16:40). All that is said by our historian of this Macedonian visit is that "he went over those parts and gave them much exhortation." (5) Titus not having reached Philippi as soon as the apostle, "his flesh had no rest, but he was troubled on every side: without were fightings, within were fears" (Co2 7:5). (6) At length Titus arrived, to the joy of the apostle, the bearer of better tidings from Corinth than he had dared to expect (Co2 7:6-7, Co2 7:13), but checkered by painful intelligence of the efforts of a hostile party to undermine his apostolic reputation there (2Co. 10:1-18). (7) Under the mixed feelings which this produced, he wrote--from Macedonia, and probably Philippi--his SECOND EPISTLE TO THE CORINTHIANS (see Introduction to Second Corinthians); despatching Titus with it, and along with him two other unnamed deputies, expressly chosen to take up and bring their collection for the poor saints at Jerusalem, and to whom he bears the beautiful testimony, that they were "the glory of Christ" (Co2 8:22-23). (8) It must have been at this time that he penetrated as far as to the confines of "Illyricum," lying along the shores of the Adriatic (Rom 15:19). He would naturally wish that his second Letter to the Corinthians should have some time to produce its proper effect ere he revisited them, and this would appear a convenient opportunity for a northwestern circuit, which would enable him to pay a passing visit to the churches at Thessalonica and Berea, though of this we have no record. On his way southward to Greece, he would preach the Gospel in the intermediate regions of Epirus, Thessaly, and Boeotia (see Rom 15:19), though of this we have no record.

by the space of three years--speaking in round numbers; for it was nearer three than two years. I ceased not to warn every one night and day with tears--What an appeal to be able to make! "And if this was an apostle's part, how much more a pastor's!" [BENGEL].