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Act_20:17-38
36And when he had thus spoken [had said this, ôáῦôá ], he kneeled down, and prayed with them all. 37And they all wept sore, and [And there was much weeping on the part of all, and they] fell on Paul’s neck and kissed him, 38Sorrowing most of all for the words [word, ôῷ ëüãῳ ] which he spake, that they should see his face no more. And they accompanied him unto the ship.
Act_20:22. And now, behold, I go bound, etc.—The apostle, who had hitherto spoken of the past, now refers to the future. Different interpretations have been given of the phrase äåäåìÝíïò ôῷ ðíåýìáôé , both äåäåì . and ôῷ ðíåý . having been variously explained. The former has often been supposed to refer to bonds and fetters: spiritu jam alligatus, vincula præsentiens (Erasmus, Grotius, Bengel). But this interpretation by no means accords with the words ôὰ … ìὴ åἰäþò ; hence äåäåì . must be taken in the figurative sense of urged, compelled. Many interpreters, further, assume that ðíåῦìá refers to the Holy Ghost, and suppose the sense to be, either, compelled by the Holy Ghost (Beza, Calvin), or, bound to, that is, depending on the Holy Ghost (Meyer, first edition), or else interpret: “By the impulse of the Holy Ghost I go bound” (Oecumenius). But as ôὸ ðíåῦìá ôὸ ἅãéïí is expressly mentioned in Act_20:23, the word ðíåῦìá , standing alone, Act_20:22, cannot be Understood of the Spirit of God, but can refer only to the spirit of the apostle himself, in the following sense: “I go to Jerusalem, impelled in spirit, led by an internal necessity.” [This is the interpretation which Meyer gives in his third edition (1861), in which he expressly rejects the opinion which he had stated in the first, to which Lechler refers above.—Tr.]
Act_20:23. Save that the Holy Ghost.— Ὅôé after ðëÞí is still dependent on åἰäþò . The Holy Ghost witnessed, namely, through the mouth of Christian prophets; comp. Act_13:2; Act_21:4; Act_10:11. Paul says that from city to city it is foretold to him that bonds and afflictions await him in Jerusalem. It is true that such predictions have not yet been mentioned, and none of that nature are introduced until Act_21:4; Act_21:11. But what evidence do we find that Luke, who, after Act_20:2, merely gives a summary of the events that occurred, did not omit predictions of this class? It is only such evidence which would give force to the assertion that Luke here speaks proleptically (Schneckenburger: Zweck d. Apgsch. p. 135). The predictions of the prophets led the apostle to expect imprisonment and other tribulations in Jerusalem; still, he did not precisely know (Act_20:22) what things would there befall him.
Act_20:24. But none of these things, etc.—The reading ïὐäåíὸò ëüãïõ ðïéïῦìáé ô . øõ÷ὴí ôéìßáí ἐì ., can scarcely be so construed (with Meyer) as to connect together the words ïὐäåíὸò ëüã . ôßìéáí ; for even if ôßìéïò occurs on one occasion (Plato, Soph. 216:100) with the genitive of value, it is nevertheless employed absolutely in far the greatest number of instances, particularly as ðïéïῦìáé itself already involves the conception of valuing. Hence the literal meaning would be: “I esteem not my life as worthy of mention, as a life precious to myself.” The two other readings [see note 4 above, appended to the text,—Tr.], i.e., ëüãïí ἔ÷ù and ëüã . ðïéïῦìáé imply: “I have regard to nothing, and, further, do not count my life dear to myself.” Bengel takes ὡò ôåëåéῶóáé comparatively, in the sense: “My life is not of so much importance or value to me as the finishing of my course.” This interpretation is marked by simplicity, in its grammatical aspects, but, logically, is less satisfactory than the former, as, if it were correct, we would necessarily expect: “finish my course with fidelity,” instead of “with joy.” [On the reading ìåôὰ ÷áñᾶò , see above, note 4, ult.—Tr.]. Accordingly, the infinitive with ὡò here expresses the design: “In order that I might finish my course with joy.” [Winer: Gram. § 44. 1.—Tr.]
Act_20:25. And now, behold, I know.—The apostle did not know the things that would befall him in Jerusalem (Act_20:22). But he declares that he positively knows that those who came from Ephesus, and, indeed, all the congregations in which he had preached the Gospel, would no more see his face. [Still, ïἶäá , as in Act_26:27, does not necessarily imply that Paul spoke from divine and unerring knowledge; it may simply express his own conviction of the certainty of that which he says. (Alf.).—Tr.]. The words ὑìåῖò ðÜíôåò assume, as it were, that the Ephesian elders are the representatives of all the Christian congregations which Paul had founded in Europe and Asia Minor. The words êçñýóóùí ôὴí âáóéëåßáí [omitting ôïῦ èåïῦ , see note 5, appended to the text.—Tr.] with great force and brevity express Paul’s consciousness that he is the herald of a king and of His kingdom. He very decidedly utters a presentiment of his own death, but does not speak as if he had received a divine revelation on that point. It is true that at a later period he speaks in his Epistles written during his imprisonment in Rome, e. g., the Epistle to the Philippians [Act_2:24; Phm_1:22], as if he were not sure that he would not be set at liberty and again see his congregations. But as his liberation in Rome is, historically, very doubtful, his presentiment in this case did not deceive him. And the assertion [of some recent German writers,—Tr.] that Luke put these words in the mouth of Paul post eventum, cannot be defended, until it is demonstrated that Paul could not possibly have really used such language on that occasion.
Act_20:26-27. Wherefore I take you to record [I testify to you] this day; the sense is: “I do so, because I now take leave of you, and shall never see nor address you again.” Bengel here takes ìáñôýñïìáé in the sense in which it frequently occurs in classical writers, namely: testem cito, in testimonium voco. This interpretation would be very satisfactory, if the dative ὑìῖí were not, here appended [as, e. g., Gal_5:3, “I testify to,”—Tr.], whereas the word, when used in the sense which Bengel gives to it, is followed by the accusative. Act_20:27 is identical with Act_20:20 in the matter, and, to a certain extent, also in the words. The counsel of God is his counsel of redemption and grace; ðᾶóá , that is, all that belongs to this counsel. [ Êáèáñïò etc., that is: “I am not myself guilty, if any man perishes”; see Act_18:6. Êáèáñὸò ἁðü is not a Hebraism, ðָ÷ִé îִãָּí ; êáèáñὸò is sometimes found also in Greek writers in combination with ἀðü (Kypke, II. p. 108 f.), although it is generally followed by the genitive (Bernhardy, p. 174). (Meyer).—Tr.]
Act_20:28. Take heed therefore unto yourselves.—The farewell exhortation, Act_20:28 ff., is connected with the apostle’s testimony respecting his innocence. The sense is: “No guilt attaches to me; it could attach only to yourselves. Therefore ( ïὖí ), perform your part faithfully, by caring alike for yourselves and for the whole flock.” The congregation is, as it were, a flock, which must be fed and protected against ravening wolves ( ðïßìíéïí , ðïéìáßíåéí , ëýêïé ). Such services the elders are expected to render, as they are the appointed overseers. The word ἐðßóêïðïé is, properly speaking, not here employed as an official title, but is intended to describe the task and duty of the elders, that is, to take the oversight [comp. 1Pe_5:2] of the flock, and exhibit watchfulness and care. [The word “is here applied to the same persons who were before described as elders, proving clearly that the titles are convertible in this case, as they are in Tit_1:5-7; a conclusion strengthened by the otherwise inexplicable fact that both are never named together as distinct classes of church officers.” (Alex.). See Exeg. note on Acts 11, 29, 30. b.—Alford says, on Act_20:17 : “The English Version has hardly dealt fairly in this case with the sacred text, in rendering ἐðéóêüðïõò , Act_20:28, ‘overseers,’ whereas it ought there as in all other places to have been ‘bishops,’ that the fact of elders and bishops having been originally and apostolically synonymous (terms) might be apparent to the ordinary English reader, which now it is not.”—Tr.]. The word ðïìáßíåéí itself comprehends both the practical guidance and government of the flock, and the act of nourishing and furnishing it with the wholesome food of the word and all the means of grace. Ðåñéðïéåῖóèáé means to acquire, to make any thing one’s own property; see Doctr. and Eth. no. 7.
Act_20:29-30. I know … grievous wolves.—Thoughtful pastoral fidelity and attention are the more necessary, since ( ãÜñ ) wolves and seducers will come; the wolves are âáñåῖò , that is, ravening and ferocious; the term describes persons who will deal in a pitiless manner with the congregation. They will come ìåôὰ ô . ἄöéîßí ìïõ ; these words refer, as most of the interpreters allege, to the departure or the decease of the apostle; ἄöéîéò , however, never signifies departure, but always and only arrival, going to a place. [Still, the word occurs twice in Demosthenes, joined with ïἴêáäå , in the sense of departure for home, p. 1463, ed. Reisk., ( ðÝñé ô . ὁìïí . Vol. 8. p. 497. Lond. 1828,) and p. 1484 ( Ýðéóô . ã ́.), that is, reditus domum. In 3Ma_7:18, ἄöéîéí — ἕùò åἰò ôὴí ἰäéÜí ïἰêßáí , the usual meaning of departure seems to be intended.—Tr.]. Hence, the words simply imply: “After I have come, persons of an entirely different character will also come.” Bengel says: primum venit Paulus, deinde venient lupi. But they come åἰò ô . ἐêêë ., and not ἐðὶ ô . ἐêêë ., that is, they come from without, and enter into the congregation. According to this view, Paul cannot refer to persecutors (Grotius: persecutio sub Nerone), but only to false teachers, who, however, will come from without. In Act_20:30, on the other hand, seducers are indicated, who will proceed from the bosom of the church. The word ἀðïóðᾷí implies that all who would attach themselves to these persons, would be guilty of apostasy from the truth, and from the true church of Christ.—When we consider the contests which the apostle had already at that time maintained with false teachers, as his Epistles show, and the accurate knowledge which he possessed of the state of affairs in Ephesus, and in Asia Minor in general, it cannot in the least surprise us, that, when he glances at the future, he should predict that the congregation at Ephesus would encounter internal and external dangers; and these he has, moreover, sketched only in their general outlines. We have, therefore, no reasonable ground for suspecting that we have here an anachronism, or a prediction made after the events had occurred, which the historian has put into the mouth of the apostle (as Baur and Zeller assume).
Act_20:31. Therefore watch.— Äéὸ ãñçã ., that is, on account of the impending danger, a watchful oversight becomes the duty of the elders. According to Paul’s statement, as here recorded, he had resided three years at Ephesus. According to Act_19:8-10, he had taught during three months in the synagogue, and, afterwards, two years longer in the school of Tyrannus. These two statements will not be found to be contradictory, when we remember that the narrative does not profess to furnish precise chronological dates, and that, besides, it would be out of place to expect such in the present connection. [See Exeg. note on Act_19:9-10. b.—Tr.]
Act_20:32. And now,—I commend you.—If the elders are to exhibit inviolable fidelity, they must themselves be firmly established in the grace and fellowship of God; hence Paul commends them to the mighty and faithful protection of God. For ôῷ äõíáìÝíῳ , etc., cannot, with Erasmus and others, be referred to ëüãῳ [taken in the sense of word, doctrine, Tr.], and the interpretation according to which the personal [Johanneic (Meyer)] Logos is meant (Gomarus, Witsius), has no foundation whatever; the act of bestowing the eternal inheritance cannot possibly be ascribed to the word, but only to the personal God. Hence, ôῷ äõíáì . must, with the Vulgate, Luther, Calvin, Grotius, Bengel, etc., be referred to èåῷ , so that the words êáὶ ô . ëüãῳ ô . ÷Üñéôïò áὐôïῦ are parenthetically introduced [“a very natural hyperbaton occurs here” (Meyer).—Tr.].—God can build up, that is, bestow sound and enduring spiritual life; and He, too, is able to give an inheritance, that is, to grant a rightful and abiding share in the blessed kingdom, among all, that is, in fellowship with all, those who are consecrated to Him.
Act_20:33-35. a. I have coveted no man’s silver or gold.—Finally, the apostle refers to his own disinterested course of conduct [comp. 1Sa_12:3], and exhorts the elders to adopt the same course, in accordance with the saying of the Redeemer. ÐÜíôá emphatically commences the sentence, and signifies: in all things [comp. 1Co_10:33; Eph_4:15]; ὑðÝäåéîá , namely, by his own example. The words ἀíôéëáìâ . ô . ἀóèåíïýíôùí can scarcely be understood in a literal sense, in which case they would refer to the care which should be taken of those who are sick and feeble in body. It is already a deviation from the original sense, when they are interpreted as referring to the support of the poor (Chrysostom; de Wette); for, although ἀóèåíÞò unquestionably signifies “poor” in some passages of classic Greek writers, which Wetstein has collected, the verb ἀóèåíåῖí and its participle never have this meaning. No other interpretation, therefore, remains, except that according to which ἀóèåíïῦíôåò refers to those who are weak in faith and Christian sentiments or principles [comp. Rom_14:1; Rom_15:1; 1Co_9:22; 1Th_5:14]. Ἀíôéëáìâ is accordingly to be understood as descriptive of tender forbearance and of encouragement given to the weak, in so far as any demand [on the part of the elders, etc.] for money and pay, or even the mere acceptance of them might lead the minds of those who were not yet firmly established in the faith, to suspect that covetous feelings had prevailed, and might thus close every avenue to the truth; the absolute disinterestedness of a teacher, would, on the contrary, tend to encourage and strengthen them. [“It may be added, that Paul, although he waived his own right to a maintenance from those to whom he preached, was remarkable for the decision with which he asserted that right in behalf of others; comp. Rom_15:27; 1Co_9:13-14; Gal_6:6; 1Ti_5:17-18. See also the Saviour’s rule on this subject in Luk_10:7.” (Hackett).—Tr.].—Among the many words of Jesus referring to this point ( ëüãùí ), Paul quotes only one saying, which is not found in the four Gospels, but which he doubtless derived from oral tradition. We should assuredly, not so restrict the original meaning of this saying of Jesus, as if it merely taught that the act of giving rendered more happy than that of receiving. (Meyer). In its full and comprehensive sense it teaches that giving is a more blessed act than receiving, for it glances from God to man (of which an analogy may be found in Mat_5:48, and other passages), and both the giving and the receiving embrace, in the widest sense of the terms, spiritual and bodily, temporal and eternal blessings. The application which Paul makes of the saying in this sense, is then the more appropriate. [“The special application of this general remark of Christ, as the apostle, according to the context, intended, is the following: The act of giving spiritual blessings, when compared with that of receiving temporal gains as pay, confers greater blessedness than the latter. The ìáêáñéüôçò itself, is that of eternal life, in conformity to the conception of the Messianic mode of recompensing, Luk_6:20 ff. and Act_20:38; Act_14:14.” (Meyer, 3d ed.).—Tr.]
b. This address consists of three parts: I. A retrospective view of the past, Act_20:18-21. Paul reminds the elders of the labors which he had performed in Ephesus. II. A glance at the future, and Paul’s announcement of his final separation, Act_20:22-25. III. An exhortation to the elders respecting their duty to the congregation, in view of Paul’s own faithful and disinterested labors in its behalf, Act_20:26-35. It is not necessary to enlarge upon the general character of this address, or to show how well it is adapted to the circumstances, when viewed as a farewell address of an upper shepherd, how impressive and affecting it is, how full of love and holy earnestness. And yet it has recently been represented as unhistorical, and as altogether the original production of the author of the Acts (Baur and Zeller). Tholuck has, on the other hand, demonstrated (in the Studien und Kritiken, 1839, p. 305 f.) that this address breathes the same spirit, and exhibits the same emotions of the heart, which we find in the Pauline Epistles. Moreover, as far as doctrinal points are concerned, the views which are peculiarly Pauline in their character, are here distinctly expressed; comp. Doctr. and Eth. no. 4 and no. 7.
Act_20:36-38. And when he had thus spoken.—At the conclusion the apostle kneeled down, and, when all who were present had done the same, he closed his address to men by offering a prayer to God. [“The mention of his kneeling seems to imply that it was not his customary posture in public prayer, but one occasioned by the strength of his emotions. Long after, as we learn from Justin Martyr and others, it was the practice of the church to stand in public prayer upon the Lord’s Day, etc.” (Alexander).—Tr.]. Then each individual took leave of Paul by embracing and kissing him, amid many tears; the grief of his friends was, the deeper, as he announced that they would never see him again; èåùñåῖí graphically describes the scene. [“It suggests the idea of the interest and affection with which they looked upon that countenance for the last time.” (Hackett).—Tr.]. Paul himself had simply said: ὄøåóèå . (Meyer). Finally, they escorted him to the vessel, and then reluctantly parted from him.
2. The apostle describes his labors as having been of a twofold character: public, and from house to house, Act_20:20; he had directed his attention not only to the congregation, but also to every individual, Act_20:31. He neglected neither of these, and neither should at any time be neglected. Christianity undoubtedly seeks the salvation of the individual soul through conversion and sanctification; it forms anew the ties of a living and blessed communion of man with God, which sin had severed, and continually adds to their strength during the process of man’s renewal. The Spirit of God is imparted to individuals, and constitutes them the children of God. But the individualism of Christianity is not unhealthy and anchoretical; conversion to the Lord, on the contrary, creates a social feeling even in those who had lived in solitude; the family, like the congregation and Christendom, is, by degrees, thoroughly pervaded by the spirit of Christianity. And this is a regeneration not only of the individual, but also of the human race (the second Adam, 1Co_15:45; 1Co_15:47), according to its various communities.
3. Paul testified both to the Jews and to the Gentiles, repentance and faith, Act_20:21, that is, a change of mind or return to God, and faith in the Lord Jesus. He did not separate the one from the other; and such a course the truth in its fulness requires. Faith without repentance is superficial; the prominent feature of faith is a contrite heart; Christ came to call, not the righteous, but sinners to repentance. Repentance without faith is either destitute of comfort and hope, and ends in faintheartedness and despair, or is self-righteous, and ends in the effort to make redemption superfluous.
4. Paul twice terms in this address the Gospel the word of the grace of God: ôὸ åὐáãã . ô . ÷Üñéôïò ô . èåïõ , Act_20:24; ὁ ëüãïò ô . ÷Üñ . áὐôïῦ , Act_20:32. The peculiar and essential feature which distinguishes the revelation of God in Christ from that of the old covenant, is the manifestation of grace towards the sinner—redeeming, forgiving, sanctifying, and saving grace. But the apostle Paul was not enabled to exhibit this grace as the central point of the whole counsel of God in Christ, and to give it such a concise name, until he had been personally conducted to Christ, and the great work of his life among the Gentiles had imparted to him this knowledge. The fact that the Gospel is here designated by this name, is an evidence of the genuineness of the discourse.—The high value which the apostle assigns to the word of grace, also claims attention. The ministry which he had received from Christ, refers solely to the proclamation of the Gospel of the grace of God, Act_20:24. Thus the word of grace acquires a lofty and noble character. This word of God’s grace is, accordingly, represented in Act_20:32 as a power. It is true that the terms: ôῷ äõíáìÝíῳ ïἰêïä . êáὶ äïῦíáé êëçñ . refer to God Himself, and not to His word. Still, the language in which the brethren are commended not only to God Himself, but also to His “word,” would be unmeaning, if the word of God were not in itself also powerful and efficient. Hence, it is a power (comp. Rom_1:16), which “strengthens, comforts, and aids us” (Catech. Maj. Præf.). [Luther’s preface to the Large Catechism, p. 394. ed. R.—Tr.]—it is a genuine means of grace.
5. Paul speaks with a sad presentiment of the things which shall befall him in Jerusalem; prophets, enlightened by the Holy Ghost, tell him that bonds and afflictions await him; he himself attaches no value to his life, and knows that the congregations which he had founded, shall see him no more, Act_20:22-25. Such remarks are undoubtedly very significant. Still, they are not sufficient to produce in us the conviction that it had really been determined in the counsel of God that Paul should be allowed to die in Jerusalem as a martyr, but that God had graciously looked at the tears and intercessions in behalf of the apostle on the part of all the Gentile congregations, had, accordingly caused him, when condemned to death, to be rescued by the Romans (e. g., Act_21:31), and had prolonged his life and ministry (Baumgarten, II. 2, 89 ff.). As long as no passage can be adduced which unequivocally expresses such views, it is by no means advisable to resort to such suppositions.
6. The office, and the Holy Ghost. The elders are set as overseers by the Holy Ghost, for the purpose of feeding the church of the Lord, Act_20:28. We are not informed of the manner in which the elders at Ephesus obtained their office, but from analogy (Act_6:2 ff; Act_14:23), we may assume that they were chosen under the direction of the apostle, and not without the coöperation of the congregation, and that they were consecrated by the imposition of hands in connection with prayer. Such were the human and visible features of the case; the apostle, however, also directs attention to those which were invisible and divine. It was the Holy Ghost to whom the action is really to be ascribed; it was, in truth, He who had appointed and commissioned the individuals, and to whom they were bound and accountable. The apostle does not deny that men performed a certain, part, but he gives special prominence to the decisive action of the Holy Ghost, which it would be at least as erroneous and unjust to overlook as the former. As the Divine and the Human are one in the Redeemer, so, too, they are one in the church, which is, indeed, “the church of the Lord” ( ἡ ἐêêë . ô . êõñéüõ ). There is in so far a difference, that, in the church, the Spirit of the Father and the Son acts, and that the union of the divine and human is not personal and inseparable. But in all the appropriate transactions of the church, which refer to the kingdom of God, and are performed in dependence on God and His Anointed One, in conformity to the divine word, and with prayer, it is the Holy Ghost who administers the whole. Now if the Holy Ghost acts and decides, it follows that he dwells in the members of the church, and, consequently, the appointment by the Holy Ghost of the elders to their office as shepherds, rests on the common priesthood of believers as the antecedent, or presupposes the latter, and is not a hierarchical conception, as it might, at the first glance, seem to be.
7. The church, and the death of Christ on the cross.—In order to exhibit distinctly to the elders their pastoral duty to the church, and to awaken a deep sense of their responsibility, Paul testifies that the church itself belongs to the Lord, having been purchased with his own blood. The blood of Jesus Christ which he shed when he suffered a violent death, is, accordingly, the means by which he made the church his lawful property. Äéὰ in the phrase äéὰ ô . ἰäéüõ áἵìáôïò can scarcely be assumed to indicate the purchase-money, with a strict application of the figure found in the word ðåñéðïéåῖóèáé . But it is true that the death of Jesus on the cross is exhibited as the means of appropriation, by which souls which would not be his own without his sufferings and death, have now become his property—objectively, in so far as he acquired a claim to them by the death which he suffered in their behalf, and, subjectively, in so far as the love of the Redeemer, which prompted him to expose himself to death, fills the soul with grateful love, and attracts it to him. And hence, not only is the most decisive influence in the work of redemption ascribed to the death of Jesus, but that death is also exhibited as the essential foundation on which the establishment of the church of Christ depends—a thought which, in itself, is of deep moment, and which is, at the same time, peculiarly Pauline in its character.
8. The false teachers.—The apostle distinguishes two classes of them, in these prophetic words, Act_20:29 : first, those who would come from without, and who would, like wild beasts, ravage the church without mercy, and, secondly, those who Would arise in the bosom of the church itself, and attempt to gain adherents. They are described as ëáëïῦíôåò äéåóôñáììÝíá . Paul purposely avoids the use of the word äéäÜóêåéí , which would do too much honor to the perverted and distorted things which they will advance. As a limb of the body may be dislocated, and, by a violent movement, be placed in an unnatural position, so truths may be perverted, be placed in false relations to each other, be distorted by exaggeration, and be converted into caricatures of that which they originally represented. Such is the nature of false doctrine. Error is simply a perversion of the truth; there is a truth lying at the bottom of every false doctrine, but it has been perverted and disfigured by the fault of men.
9. An inheritance among all them which are sanctified, Act_20:32.—The blessed inheritance consists not only in a perfect communion with God, but also in a communion with all those who are sanctified. The rich inheritance of the invisible Canaan lies in the midst of all who have, by the grace of God in Christ, been redeemed from sin, and sanctified by the Spirit. It is remarkable that precisely in the Epistle which, if not originally intended for the Ephesian congregation exclusively, was at least specially addressed to it, the same thought occurs: ἡ êëçñïíïìßá áὐôïὺ ἐí ôïῖò ἁãßïéò , Eph_1:18. It is, indeed, the widely extended communion with all those who are sanctified, that exalts the glory of the inheritance, and the blessedness of the world to come.
10. It is more blessed to give than to receive, Act_20:35.—The natural man, under the influence of egotism, reverses the terms of this saying; its truth is, however, recognized by every one whose moral state is more favorable, and who is governed by sounder and purer principles. Plutarch relates that Artaxerxes said ὅôé ôὸ ðñïòèåῖíáé ôïῦ ἀöåëåῖí âáóéëéêþôåñüí ἐóôé . And Aristotle says: ìᾶëëüí ἐóôé ôïῦ ἐëåõèåñßïõ ôὸ äéäüíáé ᾥ äåῖ ἤ ëáìâÜíåéí ὅèåí äåῖ , Eth. Nicom. IV. I. Both of these sayings correspond in expression to the aristocratic views of antiquity. The former refers to the distinction which existed between rulers and the people, the latter to the ancient distinction between free men and slaves. Seneca, on the other hand, speaks in reference to the gods, when he says: Qui dat beneficia, Deos imitatur; qui recipit, foeneratores There is, however, in all these classic sayings a certain aristocratic pride of sentiment, which cannot fail to be perceived. The saying of Christ, on the contrary, is founded on the fact that God is love; and the use which the apostle here makes of it, is sustained by his own experience of the redeeming and compassionate love of God in his Son, as well as by his desire to see all men enjoy the blessedness of loving and giving.
Act_20:18. And when they were come to him, he said.—Paul’s address to the elders is an admirable compend of practical Pastoral Theology, according to the principles which the apostles observed; it is a mirror which causes us to blush, when we survey our own dissimilar features. It usually furnishes texts for introductory and farewell sermons, but the Lord knows how often it has been abused on such occasions! (Ap. Past.).—ye know, from the first day … after what manner I have been with you at all seasons.—“Ye know!” Happy is he who can begin his discourse in such terms, and to whom the conscience of the hearer bears a favorable testimony! (Bengel).—Paul appeals solely to the conscience of his hearers, and asks for no flattering reply. It is not his object to obtain letters of commendation from men; he desires to see the fruit of his labors, and to promote the cause of the truth. (Ap. Past.).—He had served the Lord in Ephesus “from the first day.” The unconverted man who assumes the sacred office, loses this blessing. He may be subsequently converted, it is true; still, he has grievously failed in many respects. This consideration should urge all candidates for the ministry to adopt such a course that God may grant them the necessary qualifications at the earliest period, (ib.).
Act_20:19. Serving the Lord with all humility of mind, and with many tears, and temptations.—Pastors shed many tears—tears of love, tears of grief, and tears of joy. O Lord! Send us many Pauls! (Starke).—The ministry of the word does not furnish happy days alone, for Paul mentions not them, but his “tears.” Give heed to this circumstance, ye candidates for the ministry, and be prepared for it! (id.).—What noble qualifications of a faithful teacher! Humility before God; patience in affliction; candor and fidelity; unwearied efforts to feed the flock; thorough knowledge of the matter and manner which are essential to edifying discourses; undaunted courage when persecution begins; zeal and diligence in walking in the way of the Lord, alike in public and in private life; sincere love to the church; a confident mind and holy boldness in speaking the truth to every one according to his necessities; a high estimate of the value of souls that are bought with a price; prudent measures in view of coming trials; contentment in temporal things, and a hatred of covetousness (1Co_15:9); perseverance and ardor in prayer. (id.).—The dignity of his office, in the view of the upright apostle, primarily consists in his own consistent and humble walk. But in our day there is usually a reference made to the honos ordinis, orthodoxiae, etc. (Ap. Past.).—An old pastor of our church prayed to God that the blessing which should attend his office might consist also in gratia lacrimarum.—A faithful servant of Jesus may appeal also to his past afflictions, for they are a seed of tears, and are honorable to him. (ib.).—When we are without temptations, we learn nothing, and make no progress; they are the warfare and the exercise of Christians; they are our theology—a theology not very easily nor quickly learned. (Luther).—Paul speaks of his “tears,” for he was a Christian, not a Stoic. His whole office was a ministry of tears; his cup was full of bitterness; but, nevertheless, he looked for that glorious reward of which the Psalmist speaks: “They that sow in tears shall reap in joy.” [Psa_126:5.]. By the power of his faith he anticipates the joys of harvest; he triumphs even when he weeps; still, he does not weep the less because he triumphs. He weeps, when at midnight he sings praises unto God in the prison of Philippi. He weeps, when he writes to the Thessalonians: “Rejoice evermore.” He weeps, when at Miletus he declares: “I finish my course with joy.” He weeps, when at Rome he writes his last words: “I have fought a good fight, I have finished my course, I have kept the faith.”—We cannot wonder that Paul so often recurs to the sorrows which he had endured; his remarks were dictated not by egotism, but by his earnest desire to gain men for the truth; he had been so taught in the school of his Lord. If the sufferings of Jesus appeal to the Father, and beseech Him to grant mercy to sinners, they also appeal to men and beseech them to accept the doctrine of their redeeming God. (A. Monod.).
Act_20:20. How I kept back nothing that was profitable.—That is, only that which is profitable, but, also, all that is profitable; and hence, not that which is learned, or novel, or beautiful, or sublime, or unusual, etc., but that which is really good to the use of edifying [Eph_4:29]. Such were, briefly, the contents of the sermons of the apostle. Mark this well, ye “pulpit orators.” (Ap. Past.).—To proclaim that which is profitable, without being deterred by the fear of men, and to refrain from all that merely gratifies itching ears, or is only adapted to please men, have at all times been prominent characteristics of a faithful steward of God. (Rieger).—Publicly, and from house to house.—Accordingly, a faithful teacher serves the Lord, and His church, not only in the pulpit, but also in private houses, not only by preaching, but also by pastoral labors, not only in public, but also at private interviews with individuals. Two temptations are to be overcome by a holy sense of official duty: the fear of men, and carnal sloth.
Act_20:21. Testifying—repentance toward God, and faith toward our Lord Jesus Christ.—We have here a concise and faithful description of that way of salvation, of which every sermon should treat. It is the general impost which the messengers of God are commissioned to demand of all men over the whole earth. They do not engage in other matters. (Gossner).
Act_20:22. I go bound in the spirit—not knowing the things that shall befall me.—Faith does not desire to know and see all things, but obeys God and the impulse of His Spirit, as with blindfolded eyes. Faithful teachers, specially, are not their own masters, but are bound in heart and mind, on account of their office, to do and to forbear, not as they choose, but as God directs. Jer_10:23. (Starke).
Act_20:23. Save that the Holy Ghost witnesseth.—The Holy Ghost is a prophet of afflictions, but also a comforter in afflictions. (Quesnel).
Act_20:24. But none of these things move me, etc.—“Fear not them, etc.” Mat_10:28. (Starke).—The children and servants of God look not so much to danger as to duty; but the children of the world adopt the opposite course. (Quesnel).—And the ministry which I have received of the Lord Jesus.—Paul’s ministry was consecrated not only by his tears, but also by his blood. And by what additional tears, sufferings and blood, was it not subsequently consesecrated, before we received it! Should not our reflections on the army of holy witnesses and martyrs of former times, cause us to blush on account of the indifference with which we defend the truth to which our fathers bore witness with their blood? (Williger).—No one should force himself into the sacred office, nor acquire it by purchase, marriage, or private solicitations, and thus run and preach without a divine mission and call, but should wait until he receives it, and is sent. But an ordinary call is attended by the divine power and blessing, when it is received in the fear of God. He whom God sends, is endowed with the necessary qualifications, Jer_1:9-10. (Starke).—To testify the gospel of the grace of God.—Paul proclaims grace—the Gospel, with his latest breath—not the law, not mere morality. For millions of moral discourses and folios written on morals cannot accomplish in a thousand years that which this despised word: “Grace—the Gospel” accomplishes, when it is received in faith, and takes possession of the heart. (Gossner).
Act_20:25. I know that ye all … shall see my face no more.—Thoughts on death increase the zeal of preachers. He who at all times says to himself: “This is perhaps my last sermon; my hearers will see my face no more,” will the more earnestly entreat them: “Be ye reconciled to God!”—The hearers may indeed pass away from the sight of a faithful preacher, but never from his thoughts. (Starke).
Act_20:26-27. Wherefore I take you to record this day, that I am pure from the blood of all men.—Many would gladly imitate the apostle, and, like him, testify in their farewell sermons, that they are pure from the blood of all men, but that joyful consciousness is the fruit only of long-continued humility, of trials, and of tears. (Rieger).—A preacher’s declaration that he is pure from the blood of all men, assumes that many duties have been performed. He must have set forth all the counsel of God, and kept back nothing, Act_20:27; he must have addressed all, both from the pulpit and during his pastoral labors, Act_20:20; he must have taught in every possible way, not only by his sermons, but also by his example, having lived and suffered as a Christian, Act_20:18-20. Alas! how many omissions of duty weigh on our conscience; instead of joyfully declaring: “I am pure from your blood,” we are rather constrained, in grief and pain, to utter the petition: “Cleanse me, O Lord, with thy blood!”
Act_20:28. Take heed therefore unto yourselves, and to all the flock.—A preacher must guard against two errors: either that of being too much occupied with himself, and thus neglecting the flock, or that of being so devoted to the flock as to neglect the care of his own salvation. (Quesnel).—We must ourselves first be cleansed, and then cleanse others—be instructed, and then instruct others—be enlightened, and then enlighten others—be conducted to God, and then conduct others to him. (Gregory Naz.).—An evangelical preacher takes heed to himself, when his own soul is fed by the gospel of the grace of God; his personal experience of the value and power of sound doctrine, will secure him from going astray and adopting false doctrines. Continue to be one of the sheep of the Good Shepherd, and then thou wilt not become a faithless shepherd. (Besser).—Can the blind lead the blind? It is a fearful thing when an unconverted man is a professor of religion, but it is a far more fearful thing when such an one attempts to preach the Gospel. Do ye not tremble, when ye open the Bible, lest ye might there read the sentence of your own condemnation? Do ye not think of it, that when ye are penning your sermons, ye are drawing up indictments against your own souls? (Baxter’s Reformed Pastor).—Over the which [in which] the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.—What a powerful admonition to be faithful we have in the fact that we are appointed to feed a flock which God has purchased with His own blood! (Starke).—Paul does not here repeat his instructions respecting the manner in which they should feed the church; he does not intend to instruct, but to exhort. He wishes, in that sacre