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ACTS XX. 17-21.
"And from Miletus he sent to Ephesus, and
called the elders of the Church. 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 you at all
seasons, serving the Lord with all humility of
mind, and with many tears, and temptations,
which befell me by the lying in wait of the
Jews: and how I kept back nothing that was
profitable unto you, but have and also to the
Greeks, repentance toward God and faith toward
our Lord jesus Christ."
SEE him, hasting to sail by, and yet not
overlooking them, but taking order for all.
Having sent for the rulers, through those he
discourses to them (the Ephesians): but it is
worthy of admiration, how finding himself under
a necessity of saying certain great things about
himself, he tries to make the least he can of it
(peirata metriazein). "Ye know." For just
as Samuel, when about to deliver up the
government to Saul says in their presence,
"Have I taken aught of your hands? Ye are
witnesses, and God also" (1 Sam. xii.
3, 5); (so Paul here). David also,
when disbelieved, says, "I was with the flock
keeping my father's sheep: and when the bear
came, I scared her away with my hands" (1
Sam. xvii. 34, 35): and Paul himself
too says to the Corinthians "I am become a
fool; ye have compelled me." (2 Cor. xii.
11.) Nay, God Himself also does the
same, not speaking of himself upon any and every
occasion, but only when He is disbelieved,
then He brings up His benefits. Accordingly,
see what Paul does here: first he adduces their
own testimony: that you may not imagine his
words to be mere boasting, he calls the hearers
themselves as witnesses of the things he says,
since he was not likely to speak lies in their
presence. This is the excellence of a teacher,
to have for witnesses of his merits those who are
his disciples. And what is wonderful, Not for
one day nor for two, says he, have I continued
doing this. He wishes to cheer them for the
future, that they may bravely bear all things,
both the parting from him, and the trials about
to take place--just as it was in the case of
Moses and Joshua. And see how he begins:
"How I have been with you the whole time,
serving the Lord with all humility of mind."
Observe, what most becomes rulers: "hating
pride" (Exod. xviii. 21, LXX.),
says (Moses): which (qualification) is
especially in point for rulers, because to them
there is (almost) a necessity of becoming
arrogant. This (humility) is the groundwork
of all that is good, as in fact Christ saith,
"Blessed are the poor in spirit." (MAtt.
v. 3.) And (here) not simply, "with
humility of mind," but, "with all
humility." For there are many kinds of
humility, in word and in action, towards
rulers, and toward the ruled. Will you that I
mention to you some kinds of humility? There
are some who are lowly towards those who are
lowly, and high towards the high: this is not
the character of humility. Some then are such.
Then, that he may not seem to be arrogant, he
lays a foundation beforehand, removing that
suspicion: For, "if, says he, I have acted
'with all humility of mind,' it is not from
arrogance that I say the things I say." Then
for his gentleness, ever with much condescension
making them his fellows. "With you," he
says, "have I been, serving the Lord;" he
makes the good works common to them with
himself: none of it his own peculiar.
"What?" (you will say) "why, against God
could he possibly bear himself arrogantly?"
And yet there are many who do bear themselves
arrogantly against God: but this man not even
against his own disciples. This is the merit of
a teacher, by his own achievements of virtue to
form the character of his disciples. Then for
his fortitude, upon which also he is very
concise. "With many tears," he says, "and
temptations which befell me by the lying in wait
of the Jews." Do you see that he grieves at
their doings? But here too he seems to show how
sympathizing he was: for he suffered for those
who were going to perdition, for the doers
themselves: what was done to himself, he even
rejoiced at it; for he belonged to that band
which "rejoiced that they were counted worthy to
suffer shame for that Name (Acts v. 41):
and again he says, "Now I rejoice in my
sufferings for you" (Col. i. 24): and
again, "For our light affliction, which is
but for the moment, worketh for us a far more
exceeding and eternal weight of glory." (2
Cor. iv. 17). These things, however, he
says, by way of making the least of his merits
(metriazwn). But there he show his
fortitude, not so much of daring, as of
enduring: "I," says he, "have been evil
entreated, but it was with you: and what is
indeed the grievous part of the business, at the
hands of Jews." Observe, he puts here both
love and fortitude. Mark, here, I pray you,
a character of teaching: "I kept back
nothing," he says, ungruding fulness,
unshrinking promptness--" of what was
profitable unto you :" because there were
things which they did not need to learn. For as
the hiding some things would have been like
grudging, so the saying all things would be
folly. This is why he adds, "that was
profitable unto you. But have showed you, and
have taught you :" have not only said, but
also taught: not doing this either as a mere
matter of form. For that this is what he
means, observe what he says: "publicly, and
from house to house:" thereby representing the
exceeding toil, the great earnestness and
endurance. "Both Jews, and Greeks." Not
(addressing myself) to you alone.
"Testifying:" here, the boldness of speech:
and that, even though we do no good, yet we
must speak: for this is the meaning of
"testifying," when we speak to those who do
not pay attention: and so the word
diamarturasqai is for the most part used. "I
call heaven and earth to witness " (Deut.
iv. 26), diamarturomai, Moses, says: and
now Paul himself, Diamarturomenos "both to
Jews and Greeks repentance toward God."
What testifiest thou? That they should be
careful about their manner of life: that they
should repent, and draw near to God. "Both
to Jews and Greeks"--for neither did the
Jews know Him--both by reason of their
works, he says, "repentance towards God,"
and, by reason that they knew not the Son, he
adds, "and faith in the Lord Jesus" To what
end, then, sayest thou these things? to what
end dost thou put them in mind of them? What
has come of it? hast thou anything to lay to
their charge? Having first alarmed their
feeling, then he add, "And now, behold, I
go bound in the Spirit unto Jerusalem, not
knowing the things that shall befall me there:
city, saying that bonds and afflictions abide
me. But none of these things move me, neither
count I my life dear unto myself, so that I
might finish my course with joy, and the
ministry, which I have received of the Lord
Jesus, to testify the Gospel of the grace of
God." (v. 22-24). Wherefore says he
this?
By way of preparing them to be always ready to
meet dangers, whether seen or unseen, and in
all things to obey the Spirit. He shows that
it is for great objects that he is led away from
them. "Save that the Holy me, saying
"--to show that he departs willingly; that
(see Hom. xlv. p. 273) you may not
imagine it any bond or necessity, when he says,
"bound in the Spirit--that in every city
bonds and afflictions await me." Then also he
adds this, "I count not my life dear, until
I shall have fulfilled my course and the
ministry, which I received of the Lord
Jesus." Until I shall have finished my
course, says he, with joy. Do you mark how
(clearly) these were the words not of one
lamenting, but of one who forbore to make the
most (of his troubles) (metriazontos) of one
who would instruct those (whom he addressed),
and sympathize with them in the things which were
befalling He says not, "I grieve indeed, but
one must needs bear it:" "but," says he,
"of none of those things do I make account,
neither do I have," i.e. account "my life
dear to me." Why this again? not to extol
himself, but to teach them, as by the former
words, humility, so by these, fortitude and
boldness: "I have it not precious," i.e.
"I love it not before this: I account it more
precious to finish my course, to testify."
And he says not, "to preach," "to teach
"--but what says he? "to testify
(diamarturasqai)--the Gospel of the grace of
God." He is about to say something more
uncomfortable (fortikwteron), namely, "I am
pure from the blood of all men (because on my
part) there is nothing lacking:" he is about
to lay upon them the whole weight and burden: so
he first mollifies their feelings by saying,
"And now behold I know that ye shall see my
face no more." The consolation is twofold:
both that "my face ye shall see no more," for
in heart I am with you: and that it was not
they alone (who should see him no more): for,
"ye shall see my face no more, ye all, among
whom I have gone about preaching the
Kingdom." So that he may well (say),
"Wherefore I take you to record (read dio
mart. for diamart.),--seeing I shall be
with you no more--" that I am pure from the
blood of all men." (v. 26.) Do you mark
how he terrifies them, and troubled and
afflicted as their souls are, how hard he rubs
them (epitribei)? But it was necessary.
"For I have not shunned," he says, "to
declare unto you all the counsel of God."
(v. 27.) Why then, he who does not
speak, has blood to answer for: that is,
murder! Nothing could be more terrifying than
this. He shows that they also, if they do it
not, have blood to answer for. So, whereas he
seems to be justifying himself, in fact he is
terrifying them. "Take heed therefore unto
yourselves, and to all the flock, over the
which the Holy Ghost hath made you overseers
(or, bishops) to feed the Church of God
(see note 8), which He hath purchased with
His own blood." (v. 28.) Do you mark?
he enjoins them two things. Neither success in
bringing others right of itself is any
gain--for, I fear, he says, "lest by any
means, when I have preached to others, I
myself should be a cast-away" (1 Cor. ix.
27); nor the being diligent for one's self
alone. For such an one is selfish, and seeks
his own good only, and is like to him who buried
his talent. "Take heed to yourselves:" this
he says, not because our own salvation is more
precious than that of the flock, but because,
when we take heed to ourselves, then the flock
also is a gainer. "In which the Holy Ghost
hath made you overseers, to feed the Church of
God." See, it is from the Spirit ye have
your ordination. This is one constraint: then
he says, "To feed the Church of the Lord."
Lo! another obligation: the Church is the
Lord's. And a third: "which He hath
purchased with His own blood." It shows how
precious the concern is; that the peril is about
no small matters, seeing that even His own
blood He spared not. He indeed, that he might
reconcile those who were enemies, poured out
even His blood: but thou, even when they are
become thy friends, art not able to retain
them. "For I know this, that after my
departing shall grievous wolves enter in among
you, not sparing the flock." (v. 29.)
Again he engages (enistrefei) them from
another quarter, from the things which should
come after: as when he says, "We wrestle not
against flesh and blood. After my departing,"
he says, "grievous wolves shall enter in among
you" (Eph. vi. 12); twofold the evil,
both that he himself would not be present, and
that others would assail them. "Then why
depart, if thou knowest this beforehand?" The
Spirit draws me, he says. Both "wolves,"
and "grievous, not sparing the flock;" and
what is worse, even "from among your own
selves:" the grievous thing (this), when the
war is moreover an intestine War. The matter
is exceeding serious, for it is "the Church of
the Lord :" great the peril for with blood He
redeemed it: mighty the war, and twofold.
"Also of your own selves shall men arise,
speaking perverse things, to draw away disciples
after them." (v. 30.) "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." (v. 31.) 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 (sunekrothsen) (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.
(Recapitulation.) "Not knowing," he
says, "the things that shall befall me."
(v. 22, 23.) Then is this why thou
departest? By no means; on the contrary (I
know that), "bonds and afflictions await
me." That (there are)trials, I know, but
of what kind I know not: which was more
grievous. "But none of these things move me"
(v. 24): for do not suppose that I say
these things as lamenting them: for "I hold
not my own life dear. It is to raise up their
minds that he says all" this, and to persuade
them not only not to flee, but also to bear
nobly. Therefore it is that he calls it a
"course" and a "ministry," on the one hand,
showing it to be glorious from its being a race,
on the other, showing what was due from it, as
being a ministry. I am a minister: nothing
more. Having comforted them, that they might
not grieve that he was so evil entreated, and
having told them that he endured those things
"with joy," and having shown the fruits of
them would give them pain, that he may not
overwhelm their minds. "And now behold,"
etc. "Wherefore I take you to record, that
I am pure from the blood of all men, because I
have not shrunk from declaring unto you the whole
counsel of God" (v. 25-27): * * *
that (counsel) which concerns the present
matter. "For I know this," etc. (v.
29.)
"What then," someone might say, "thinkest
thou thyself so great? if thou shouldest
depart, are we to die?" I say not this, he
replies, that my absence causeth this: but
what? That there should rise up against you
certain of another sort: he says not, "because
of my departing," but "after my departing:"
that is, after his going on his
journey.--And yet this thing has happened
already: much more (then will it happen)
hereafter. Then we have the cause, "to draw
away disciples after them." (v. 30).
That there are heresies, this is the cause,
and no other than this. Then comes also
consolation. But if He "purchased" it" with
His own blood," He will assuredly stand
forward in its defence. "Night and day," he
says, "I cease not to warn with tears."
(v. 31.) 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." (v. 26, 27.) Why then, this
only is to be a teacher, to declare, to
preach, to instruct, shrink from nothing, to
exhort night and day: but if, while one is
doing all this, nothing comes of it, ye know
what remains. Then ye have another
justification: "I am pure from the blood of
all men." Think not that these words are
spoken to us only: for indeed this speech is
addressed to you also, that ye should attend to
the things spoken, that ye should not start away
from the hearing. What can I do? Lo! each
day I rend myself with crying out, "Depart
from the theatres:" and many laugh at us:
"Desist from swearing, from covetousness:"
numberless are our exhortations, and there is
none to hear us. But I do not discourse during
night? Fain would I do this also in the night
time, and at your tables, if it were possible
that one could be divided into ten thousand
pieces, so as to be present with you and
discourse. But if once in the week we call to
you, and ye shrink back, and some of you do not
even come here, and you that do come, depart
having received no profit,--what shall we do?
Many I know even sneer at us, that we are
forever discoursing about the same things: so
wearisome are we become to you by very satiety.
But for this not we are to blame, but the
hearers may thank themselves. For he indeed who
is making good progress, rejoices to hear the
same things always; it seems to be his praises
that he hears spoken: but he who does not wish
to get on, seems even to be annoyed, and though
he hear the same thing but twice, it seems to
him that he is hearing it often.
"I am pure," he says, "from the blood of
all men." (v. 26.) This was fit and
proper for Paul to say, but we dare not say
it, conscious as we are of numberless faults.
Wherefore for him the ever vigilant, ever at
hand, the man enduring all things for the sake
of the salvation of his disciples, it was fit
and proper to say this: but we must say that of
Moses, "The Lord was wroth with me for your
sakes" (Deut. iii. 26), because ye lead
us also into many sins. For when we are
dispirited at seeing you make no progress, is
not the greater part of our strength struck
down? For what, I ask you has been done?
Lo! by the grace of God we also have now
passed the space of three years, not indeed
night and day exhorting you, but doing this,
often every third day, or every seventh. What
more has come of it? We accuse, we rebuke, we
weep, we are in anguish, although not openly,
yet in heart. But those (inward) tears are
far more bitter than these (outward ones): for
these indeed bring a kind of relief to the
feelings of the sorrowful, whereas those
aggravate it, and bind it fast. Since when
there is any cause of grief, and one cannot give
vent to the sorrow, lest he should seem to be
vainglorious, think what he suffers! Were it
not that people would tax me with excessive love
of display, you would see me each day shedding
fountains of tears: but to those my chamber is
witness, and my hours of solitude. For believe
me I have (at times) despaired of my own
salvation, but from my mourning on your
account, I have not even leisure to bemoan my
own evils: so entirely are ye all in all to me.
And whether I perceive you to be advancing,
then, for very delight, I am not sensible of
my own evils: or whether I see you not
advancing, such is my grief, I again dismiss
my own cares from my thoughts: brightening up on
account of your good things, though I myself
have evils without number, and saddened on
account of your painful things, though my own
successes are without number. For what hope is
there for the teacher, when his flock is
destroyed? What kind of life, what kind of
expectation is there for him? With what sort of
confidence will he stand up before God? what
will he say? For grant that he has nothing laid
to his charge, has no punishment to suffer, but
is "pure from the blood of all men :" yet even
so will he suffer a grief incurable: since
fathers also though they be not liable to be
called to account for their children's sins,
nevertheless have grief and vexation. And this
profits them nothing, nor shields them
(proistatai) For it is they that watch for our
souls, as those that must give account."
(Heb. xiii. 17.) This seems to be a
fearful thing: to me this gives no concern after
your destruction. For whether I give account,
or not, it is no profit to me. Might it be,
that ye were saved, and I to give account
because of you: ye saved, and I charged with
not having fulfiled my part! For my anxiety is
not that you should be saved through me as the
means, but only that you should be saved, no
matter by what person as the instrument. Ye
know not the pangs of spiritual childbirth, how
overpowering they are; how he who is in travail
with this birth, would rather be cut into ten
thousand pieces, than see one of those to whom
he has given birth perishing and undone. Whence
shall we persuade you? By no other argument
indeed, but by what has been done, in all that
regards you we shall clear ourselves. We too
shall be able to say, that in nothing have we
"shrunk from declaring" to you the whole
truth: nevertheless we grieve: and that we do
grieve, is manifest from the numberless plans we
lay and contrivances we devise. And yet we
might say to ourselves, What matters it to me?
I have done my part, "I am pure from"
(their) "blood:" but this is not enough for
comfort. If we could tear open our heart, and
show it to you, ye would see with what largeness
it holds (you) within it, both women and
children and men; for such is the power of
love, that it makes the soul more spacious than
the heaven. "Receive us," says (Paul):
"we have wronged no man, ye are not straitened
in us." (2 Cor. vii. 2; vi. 12.)
He had all Corinth in his heart, and says,
"Ye are not straitened: be ye also enlarged
(2 Cor. vi. 13); but I myself could not
say this, for I well know, that ye both love
me and receive me. But what is the profit
either from my love or from yours, when the
things pertaining to God thrive not in us? It
is a ground for greater sorrow, an occasion of
worse mischief (lumhs, al. luphs). I have
nothing to lay to your charge: "for I bear you
record, that, if it had been possible, ye
would have plucked out your own eyes, and have
given them to me." (Gal. iv. 15.) "We
yearn not only to [give you the Gospel, but
also our own souls." (1 Thess. ii. 8.)
We are loved and we love (you): but this is
not the question. But let us love Christ,
"for the first commandment is, Thou shalt love
the Lord thy God: and the second is like unto
it, And thy neighbor as thyself." (Matt.
xxii. 37-39.) We have the second, we
need the first: need the first, exceedingly,
both I and you. We have it, but not as we
ought. Let us love Him: ye know how great a
reward is laid up for them that love Christ:
let us love Him with fervor of soul, that,
enjoying his goodwill, we may escape the stormy
waves of this present life, and be found worthy
to obtain the good things promised to them that
love Him, through the grace and mercy of His
only-begotten Son, with whom to the Father,
together with the Holy Ghost, be glory,
might, honor, now and ever, world without
end. Amen.
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