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

And sending from Miletus to Ephesus, he called the ancients of the church.

But from Miletus having sent to Ephesus, he called over to him the elders of the assembly.

And from Miletus he sent to Ephesus for the rulers of the church.

Then, sending from Miletus to Ephesus, he called those greater by birth in the church.

From Miletus, however, he sent to Ephesus and invited the church elders to meet him;

He sent to Ephesus - Perhaps a distance of twenty or thirty miles.
The elders of the church - Who had been appointed while he was there to take charge of the church. See the notes on Acts 15:2.

He sent to Ephesus, and called the elders of the Church - These are called επισκοποι, bishops, Acts 20:28. By the πρεσβυτεροι, presbyters or elders, here, we are to understand all that were in authority in the Church, whether they were επισκοποι, bishops or overseers, or seniors in years, knowledge, and experience. The πρεσβυτεροι, or elders, were probably the first order in the Church; an order which was not so properly constituted, but which rose out of the state of things. From these presbuteroi the episcopoi, overseers or superintendents, were selected. Those who were eldest in years, Christian knowledge, and experience, would naturally be preferred to all others, as overseers of the Church of Christ. From the Greek word πρεσβυτερος, comes the Latin presbyterus, the English presbyter, the French prestre, and our own term priest; and all, when traced up to their original, signify merely an elderly or aged person; though it soon became the name of an office, rather than of a state of years. Now, as these elders are called επισκοποι, bishops, in Acts 20:28, we may take it for granted that they were the same order; or, rather, that these superintendents of the Church were indifferently called either presbyters or bishops.
As he had not time to call at Ephesus, he thought it best to have a general convocation of the heads of that Church, to meet him at Miletus, that he might give them the instructions mentioned in the succeeding parts of this chapter.

And from (c) Miletus he sent to Ephesus, and called the elders of the church.
(c) According as the situation of these places is set forth, the distance between Ephesus and Miletus was almost 50 miles or 80 km.

And from Miletus he sent to Ephesus,.... Which is said, by some, to be about four hundred furlongs from Miletus, and, by others, ten German miles.
And called the elders of the church; that is, at Ephesus; not the ancient members of the church, but the officers of it; the pastors, bishops, and overseers, as they are called, Acts 20:28 and are so styled from their office, and not their age. The twelve disciples the apostle found in this place, and the numerous converts made by him here, first composed this church, which doubtless was formed into Gospel order by himself; to which he afterwards wrote an epistle, when at a distance from them, called the Epistle to the Ephesians; and in the latter end of the first century, another epistle was sent from Jesus Christ himself, by the Apostle John, to this church, Revelation 2:1 and which had an angel, pastor, or bishop over it; but who he was, is not certain; Caius, who is reckoned among the seventy disciples, is said to be bishop of it; See Gill on Luke 10:1. Some say Timothy was the first bishop of this church, and after him Onesimus; but these accounts are uncertain, and not to be depended on: but certain it is, that the Apostle John dwelt here, and in the parts adjacent, unto his death, and was a superintendent and overseer in common of this church, and others near it; concerning whom Irenaeus (g), a very ancient writer near his time, says, the church at Ephesus was founded by Paul; but John remained with them to the times of Trajan. In the "second" century Ignatius (h) wrote an epistle to this church, in which he speaks highly of it, saying, there was no heresy in it; and makes mention of Onesimus as bishop of it: in the "third" century there was a church in this place, and a very memorable affair happened here in the times of Decius; he having obliged all to sacrifice to the idols in the temple, seven persons, by name Maximianus, Malchus, Martinianus, Dionysius, Johannes, Serapion, and Constantine, were accused of Christianity, which they owned; but being soldiers, they had space given them to repent until the return of the emperor, who was going elsewhere: whilst he was gone they fled and hid themselves in the caves of Mount Caelius; upon the emperor's return they were inquired after, and found to be there; who, being provoked, ordered the mouth of the caverns to be shut up with stones, that they might be famished; and it is said, that what through fear and grief they fell asleep, and slept to a great age; some pretend to say to the times of Theodosius, and then awaked; and these are they that are called the seven sleepers: in the beginning of the "fourth" century there was a bishop of this church at the council of Nice: in the "fifth" century Ephesus was famous for a general synod, convened in it against Nestorius; and in this age we read of several bishops of this place: at the time of that synod, Memnon was bishop of it, and before him Antonius and Heraclides, and after him Basil, Bassianus, Stephen, and Paul: in the "sixth" century there was a bishop of this church present at the synod of Rome and Constantinople; and in the same age Ruffinus was bishop at Ephesus, who flourished under Mauritius the emperor: in the "seventh" century a bishop of this place assisted at the sixth council at Constantinople; in this century it was a metropolitan church, and Theodorus was archbishop of it: in the "eighth" century, one Theodosius presided over the church here; to which church the emperor Constantine gave a hundred pounds of gold (i): so far down Christianity is to be traced in this place.
(g) Adv. Haeres. l. 3. c. 3. (h) Epist. p. 16, 17. (i) Magdeburg. Hist. Eccles. cent. 3. c. 2. p. 2. c. 12. p. 212. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. c. 10. p. 590. &c. cent. 6. c. 2. p. 4. c. 10. p. 342. cent. 7. c. 2. p. 3. c. 7. p. 111, 115. cent. 8. c. 2. p. 4.

The elders knew that Paul was no designing, self-seeking man. Those who would in any office serve the Lord acceptably, and profitably to others, must do it with humility. He was a plain preacher, one that spoke his message so as to be understood. He was a powerful preacher; he preached the gospel as a testimony to them if they received it; but as a testimony against them if they rejected it. He was a profitable preacher; one that aimed to inform their judgments, and reform their hearts and lives. He was a painful preacher, very industrious in his work. He was a faithful preacher; he did not keep back reproofs when necessary, nor keep back the preaching of the cross. He was a truly Christian, evangelical preacher; he did not preach notions or doubtful matters; nor affairs of state or the civil government; but he preached faith and repentance. A better summary of these things, without which there is no salvation, cannot be given: even repentance towards God, and faith towards our Lord Jesus Christ, with their fruits and effects. Without these no sinner can escape, and with these none will come short of eternal life. Let them not think that Paul left Asia for fear of persecution; he was in full expectation of trouble, yet resolved to go on, well assured that it was by Divine direction. Thanks be to God that we know not the things which shall befall us during the year, the week, the day which has begun. It is enough for the child of God to know that his strength shall be equal to his day. He knows not, he would not know, what the day before him shall bring forth. The powerful influences of the Holy Spirit bind the true Christian to his duty. Even when he expects persecution and affliction, the love of Christ constrains him to proceed. None of these things moved Paul from his work; they did not deprive him of his comfort. It is the business of our life to provide for a joyful death. Believing that this was the last time they should see him, he appeals concerning his integrity. He had preached to them the whole counsel of God. As he had preached to them the gospel purely, so he had preached it to them entire; he faithfully did his work, whether men would bear or forbear.

from Miletus he sent to Ephesus, and called the elders of the church--As he was now some forty miles south of Ephesus, we might think that more time would be lost by sending thus far for the elders to come to him, than by going at once to Ephesus itself, when so near it. But if unfavorable winds and stormy weather had overtaken them, his object could not have been attained, and perhaps he was unwilling to run the risk of detention at Ephesus by the state of the church and other causes. Those here called "elders" or "presbyters," are in Acts 20:28 called "bishops." (See on Acts 20:28). The identity of presbyters and bishops in the New Testament is beyond all reasonable dispute.

Called the elders of the church. No mention has been made before of their appointment, but it was Paul's custom to "ordain elders in every church" (Acts 14:23). These elders were also called "bishops" (see Acts 20:28, Revision). In apostolic days there was a plurality of elders in every church; these elders were "bishops," or overseers. There was no distinct episcopal order. This is admitted even by the advocates of an episcopate. Dean Howson, of the Church of England, declares (Acts, p. 475) that no special order of bishops was created in the lifetime of Paul, or the apostles, but he dates their origin about the close of the first or beginning of the second century. Prof. Rothe, of Heidelberg (quoted by Lightfoot on Philippians), supposes that after the martyrdom of Paul, Peter and James the necessity was felt for a general supervision, and that this gave rise to the appointment of diocesan bishops. By the admission of all scholars, the episcopal order is post-apostolic.
Ye know. This is a pastoral address, worthy of the closest study by all pastors and elders. First, the apostle calls attention to his own example. Every elder ought to be an example.
Taught you publicly. Three months in the synagogue at Ephesus; two years in the school of Tyrannus, besides his teaching in the church assemblies.
Repentance toward God, and faith toward our Lord. These items embrace the sum of Christian doctrine. Repentance of our sins against our Creator, the resolve to turn from them; then faith in Jesus Christ as our Savior, by trust in his grace and obedience to his will.
Now I go bound in the spirit. Urged by a sense of duty, yet knowing from the premonitions of the Holy Spirit that bonds and afflictions awaited him at Jerusalem.
Ye shall see my face no more. Paul does not state this as a revelation, but as his conviction. He then thought it not improbable that he would soon die for Christ. Many think that he was released from his first imprisonment in Rome. Dean Howson says: "It is almost certain that Paul, after his liberation from the imprisonment spoken of in Acts XXVIII., did revisit the Asian churches (see notices and greetings and directions in 2 Tim. 4 and in Titus 1:5, especially the words, 'Trophimus I have left at Miletum sick')."
Pure from the blood of all men. Not responsible, if they are lost, for he had declared "the whole counsel of God."

Sending to Ephesus, he called the elders of the Church - These are called bishops in Acts 20:28, (rendered overseers in our translation.) Perhaps elders and bishops were then the same; or no otherwise different than are the rector of a parish and his curates.