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Matthew Henry’s Complete Commentary
on the Whole Bible
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Matthew Henry |
A C T S.
CHAP. XX.
In this chapter we have,
I. Paul’s travels up and down about Macedonia, Greece, and Asia, and
his coming at length to Troas,
II. A particular account of his spending one Lord’s day at Troas, and
his raising Eutychus to life there,
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,
IV. The farewell sermon he preached to the presbyters at Ephesus, now
that he was leaving that country,
V. The very sorrowful parting between him and them,
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.
| Paul’s Departure from Ephesus; Paul’s Removal to Troas. |
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1 And after the uproar was ceased, Paul called unto him the
disciples, and embraced them, and departed for to go into
Macedonia.
2 And when he had gone over those parts, and had given them
much exhortation, he came into Greece,
3 And there abode three months. And when the Jews laid wait
for him, as he was about to sail into Syria, he purposed to
return through Macedonia.
4 And there accompanied him into Asia Sopater of Berea; and of
the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe,
and Timotheus; and of Asia, Tychicus and Trophimus.
5 These going before tarried for us at Troas.
6 And we sailed away from Philippi after the days of unleavened
bread, and came unto them to Troas in five days; where we abode
seven days.
These travels of Paul which are thus briefly related, if all in them
had been recorded that was memorable and worthy to be written in
letters of gold, the world would not contain the books that would
have been written; and therefore we have only some general hints of
occurrences, which therefore ought to be the more precious. Here
is,
I. Paul’s departure from Ephesus. He had tarried there longer than he
had done at any one place since he had been ordained to the apostleship
of the Gentiles; and now it was time to think of removing, for he must
preach in other cities also; but after this, to the end of the
scripture-history of his life (which is all we can depend upon), we
never find him breaking up fresh ground again, nor preaching the
gospel where Christ had not been named, as hitherto he had done
(Rom. xv. 20),
for in the close of the next chapter we find him made a prisoner, and
so continued, and so left, at the end of this book.
1. Paul left Ephesus soon after the uproar had ceased, looking upon
the disturbance he met with there to be an indication of Providence to
him not to stay there any longer,
v. 1.
His removal might somewhat appease the rage of his adversaries, and
gain better quarter for the Christians there. Currenti cede
furori–It is good to lie by in a storm. Yet some think that before
he now left Ephesus he wrote the first epistle to the
Corinthians, and that his fighting with beasts at Ephesus,
which he mentions in that epistle, was a figurative description of this
uproar; but I rather take that literally.
2. He did not leave them abruptly and in a fright, but took leave of
them solemnly: He called unto him the disciples, the principal
persons of the congregation, and embraced them, took leave of
them (saith the Syriac) with the kiss of love, according to
the usage of the primitive church. Loving friends know not how well
they love one another till they come to part, and then it appears how
near they lay to one another’s hearts.
II. His visitation of the Greek churches, which he had planted, and
more than once watered, and which appear to have laid very near his
heart.
1. He went first to Macedonia
(v. 1),
according to his purpose before the uproar
(ch. xix. 21);
there he visited the churches of Philippi and Thessalonica, and gave
them much exhortation,
v. 2.
Paul’s visits to his friends were preaching visits, and his preaching
was large and copious: He gave them much exhortation; he had a
great deal to say to them, and did not stint himself in time; he
exhorted them to many duties, in many cases, and (as some read it)
with many reasonings. He enforced his exhortation with a great
variety of motives and arguments.
2. He staid three months in Greece
(v. 2, 3),
that is, in Achaia, as some think, for thither also he purposed
to go, to Corinth, and thereabouts
(ch. xix. 21),
and, no doubt, there also he gave the disciples much exhortation, to
direct and confirm them, and engage them to cleave to the Lord.
III. The altering of his measures; for we cannot always stand to our
purposes. Accidents unforeseen put us upon new counsels, which oblige
us to purpose with a proviso.
1. Paul was about to sail into Syria, to Antioch, whence he was
first sent out into the service of the Gentiles, and which therefore in
his journeys he generally contrived to take in his way; but he changed
his mind, and resolved to return to Macedonia, the same way he
came.
2. The reason was because the Jews, expecting he would steer that
course as usual, had way-laid him, designing to be the death of him;
since they could not get him out of the way by stirring up both mobs
and magistrates against him, which they had often attempted, they
contrived to assassinate him. Some think they laid wait for
him, to rob him of the money that he was carrying to Jerusalem for
the relief of the poor saints there; but, considering how very spiteful
the Jews were against him, I suppose they thirsted for his blood more
than for his money.
IV. His companions in his travels when he went into Asia; they are here
named,
v. 4.
Some of them were ministers, whether they were all so or no is not
certain. Sopater of Berea, it is likely, is the same with
Sosipater, who is mentioned
Timothy is reckoned among them, for though Paul, when he
departed from Ephesus
(v. 1),
left Timothy there, and afterwards wrote his first epistle to him
thither, to direct him as an evangelist how to settle the church there,
and in what hands to leave it (see
which epistle was intended for direction to Timothy what to do, not
only at Ephesus where he now was, but also at other places where he
should be in like manner left, or whither he should be sent to reside
as an evangelist (and not to him only, but to the other evangelists
that attended Paul, and were in like manner employed); yet he soon
followed him, and accompanied him, with others here named. Now, one
would think, this was no good husbandry, to have all these worthy men
accompanying Paul, for there was more need of them where Paul was not
than where he was; but so it was ordered,
1. That they might assist him in instructing such as by his preaching
were awakened and startled; wherever Paul came, the waters were
stirred, and then there was need of many hands to help the cripples in.
It was time to strike when the iron was hot.
2. That they might be trained up by him, and fitted for future service,
might fully know his doctrine and manner of life,
2 Tim. iii. 10.
Paul’s bodily presence was weak and despicable, and therefore these
friends of his accompanied him, to put a reputation upon him, to keep
him in countenance, and to intimate to strangers, who would be apt to
judge by the sight of the eye, that he had a great deal in him truly
valuable, which was not discovered upon the outward appearance.
V. His coming to Troas, where he had appointed a general rendezvous of
his friends.
1. They went before, and staid for him at Troas
(v. 5),
designing to go along with him to Jerusalem, as Trophimus particularly
did,
We should not think it hard to stay awhile for good company in a
journey.
2. Paul made the best of his way thither; and, it should seem, Luke was
now in company with him; for he says We sailed from Philippi
(v. 6),
and the first time we find him in his company was here at Troas,
The days of unleavened bread are mentioned only to describe the
time, not to intimate that Paul kept the passover after the manner of
the Jews; for just about this time he had written in his first epistle
to the church at Corinth, and taught, that Christs is our Passover, and
a Christian life our feast of unleavened bread
and when the substance was come the shadow was done away. He came to
them to Troas, by sea, in five days, and when he was there
staid but seven days. There is no remedy, but a great deal of
time will unavoidably be lost in travelling to and fro, by those who go
about doing good, yet it shall not be put upon the score of lost time.
Paul thought it worth while to bestow five days in going to
Troas, though it was but for an opportunity of seven days’ stay
there; but he knew, and so should we, how to redeem even journeying
time, and make it turn to some good account.
| Paul Preaches at Troas; The Recovery of Eutychus. |
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7 And upon the first day of the week, when the disciples came
together to break bread, Paul preached unto them, ready to depart
on the morrow; and continued his speech until midnight.
8 And there were many lights in the upper chamber, where they
were gathered together.
9 And there sat in a window a certain young man named Eutychus,
being fallen into a deep sleep: and as Paul was long preaching,
he sunk down with sleep, and fell down from the third loft, and
was taken up dead.
10 And Paul went down, and fell on him, and embracing him
said, Trouble not yourselves; for his life is in him.
11 When he therefore was come up again, and had broken bread,
and eaten, and talked a long while, even till break of day, so he
departed.
12 And they brought the young man alive, and were not a little
comforted.
We have here an account of what passed at Troas the last of the seven
days that Paul staid there.
I. There was a solemn religious assembly of the Christians that were
there, according to their constant custom, and the custom of all the
churches.
1. The disciples came together,
v. 7.
Though they read, and meditated, and prayed, and sung psalms, apart,
and thereby kept up their communion with God, yet that was not enough;
they must come together to worship God in concert, and so keep up their
communion with one another, by mutual countenance and assistance, and
testify their spiritual communion with all good Christians. There ought
to be stated times for the disciples of Christ to come together; though
they cannot all come together in one place, yet as many as can.
2. They came together upon the first day of the week, which they
called the Lord’s day
(Rev. i. 10),
the Christian sabbath, celebrated to the honour of Christ and the Holy
Spirit, in remembrance of the resurrection of Christ, and the pouring
out of the Spirit, both on the first day of the week. This is here said
to be the day when the disciples came together, that is, when it was
their practice to come together in all the churches. Note, The first
day of the week is to be religiously observed by all the disciples of
Christ; and it is a sign between Christ and them, for by this it is
known that they are his disciples; and it is to be observed in solemn
assemblies, which are, as it were, the courts held in the name of our
Lord Jesus, and to his honour, by his ministers, the stewards of his
courts, to which all that hold from and under him owe suit and service,
and at which they are to make their appearance, as tenants at their
Lord’s courts, and the first day of the week is appointed to be the
court-day.
3. They were gathered together in an upper chamber
(v. 8);
they had no temple nor synagogue to meet in, no capacious stately
chapel, but met in a private house, in a garret. As they were few, and
did not need, so they were poor, and could not build, a large
meeting-place; yet they came together, in that despicable inconvenient
place. It will be no excuse for our absenting ourselves from religious
assemblies that the place of them is not so decent nor so commodious as
we would have it to be.
4. They came together to break bread, that is, to celebrate the
ordinance of the Lord’s supper, that one instituted sign of breaking
the bread being put for all the rest. The bread which we break is
the communion of the body of Christ,
1 Cor. x. 16.
In the breaking of the bread, not only the breaking of Christ’s body
for us, to be a sacrifice for our sins, is commemorated, but the
breaking of Christ’s body to us, to be food and a feast for our souls,
is signified. In the primitive times it was the custom of many churches
to receive the Lord’s supper every Lord’s day, celebrating the memorial
of Christ’s death in the former, with that of his resurrection in the
latter; and both in concert, in a solemn assembly, to testify their
joint concurrence in the same faith and worship.
II. In this assembly Paul gave them a sermon, a long sermon, a farewell
sermon,
v. 7.
1. He gave them a sermon: he preached to them. Though they were
disciples already, yet it was very necessary they should have the word
of God preached to them, in order to their increase in knowledge and
grace. Observe, The preaching of the gospel ought to accompany the
sacraments. Moses read the book of the covenant in the audience of
the people, and then sprinkled the blood of the covenant, which the
Lord had made with them concerning all these words,
Exod. xxiv. 7, 8.
What does the seal signify without a writing?
2. It was a farewell sermon, he being ready to depart on the
morrow. When he was gone, they might have the same gospel preached,
but not as he preached it; and therefore they must make the best use of
him that they could while they had him. Farewell sermons are usually in
a particular manner affecting both to the preacher and to the hearers.
3. It was a very long sermon: He continued his speech until
midnight; for he had a great deal to say, and knew not that ever he
should have another opportunity of preaching to them. After they had
received the Lord’s supper, he preached to them the duties they had
thereby engaged themselves to, and the comforts they were interested
in, and in this he was very large and full and particular. There may be
occasion for ministers to preach, not only in season, but out of
season. We know some that would have reproached Paul for this as a
long-winded preacher, that tired his hearers; but they were willing to
hear: he saw them so, and therefore continued his speech. He
continued it till midnight; perhaps they met in the evening for
privacy, or in conformity to the example of the disciples who came
together on the first Christian sabbath in the evening. It is probable
he had preached to them in the morning, and yet thus lengthened out his
evening sermon even till midnight; we wish we had the heads of this
long sermon, but we may suppose it was for substance the same with his
epistles. The meeting being continued till midnight, there were candles
set up, many lights
(v. 8),
that the hearers might turn to the scriptures Paul quoted, and see
whether these things were so; and that this might prevent the
reproach of their enemies, who said they met in the night for works of
darkness.
III. A young man in the congregation, that slept at sermon, was
killed by a fall out of the window, but raised to life again;
his name signifies one that had good fortune–Eutychus, bene
fortunatus; and he answered his name. Observe,
1. The infirmity with which he was overtaken. It is probable his
parents brought him, though but a boy, to the assembly, out of a desire
to have him well instructed in the things of God by such a preacher as
Paul. Parents should bring their children to hear sermons as soon as
they can hear with understanding
(Neh. viii. 2),
even the little ones,
Deut. xxix. 11.
Now this youth was to be blamed,
(1.) That he presumptuously sat in the window, unglazed perhaps,
and so exposed himself; whereas, if he could have been content to sit
on the floor, he had been safe. Boys that love to climb, or otherwise
endanger themselves, to the grief of their parents, consider not how
much it is also an offence to God.
(2.) That he slept, nay, he fell into a deep sleep when Paul was
preaching, which was a sign he did not duly attend to the things
that Paul spoke of, though they were weighty things. The particular
notice taken of his sleeping makes us willing to hope none of the rest
slept, though it was sleeping time and after supper; but this youth
fell fast asleep, he was carried away with it (so the word is),
which intimates that he strove against it, but was overpowered by it,
and at last sunk down with sleep.
2. The calamity with which he was seized herein: He fell down from
the third loft, and was taken up dead. Some think that the hand of
Satan was in it, by the divine permission, and that he designed it for
a disturbance to this assembly and a reproach to Paul and it. Others
think that God designed it for a warning to all people to take heed of
sleeping when they are hearing the word preached; and certainly we are
to make this use of it. We must look upon it as an evil thing, as a bad
sign of our low esteem of the word of God, and a great hindrance to our
profiting by it. We must be afraid of it, do what we can to prevent our
being sleepy, not compose ourselves to sleep, but get our hearts
affected with the word we hear to such a degree as may drive sleep far
enough. Let us watch and pray, that we enter not into this
temptation, and by it into worse. Let the punishment of Eutychus
strike an awe upon us, and show us how jealous God is in the matters of
his worship; Be not deceived, God is not mocked. See how
severely God visited an iniquity that seemed little, and but in a
youth, and say, Who is able to stand before this holy Lord God?
Apply to this story that lamentation
Hear the word of the Lord, for death is come up into our windows, to
cut off the children from without and the young men from the
streets.
3. The miraculous mercy shown him in his recovery to life again,
v. 10.
It gave a present distraction to the assembly, and an interruption to
Paul’s preaching; but it proved an occasion of that which was a great
confirmation to his preaching, and helped to set it home and make it
effectual.
(1.) Paul fell on the dead body, and embraced it, thereby
expressing a great compassion to, and an affectionate concern for, this
young man, so far was he from saying, “He was well enough served for
minding so little what I said!” Such tender spirits as Paul had are
much affected with sad accidents of this kind, and are far from judging
and censuring those that fall under them, as if those on whom the
tower of Siloam fell were sinners above all that dwelt at Jerusalem; I
tell you, nay. But this was not all; his falling on him and
embracing him were in imitation of Elijah
and Elisha
in order to the raising of him to life again; not that this could as a
means contribute any thing to it, but as a sign it represented the
descent of that divine power upon the dead body, for the putting of
life into it again, which at the same time he inwardly, earnestly, and
in faith prayed for.
(2.) He assured them that he had returned to life, and it would appear
presently. Various speculations, we may suppose, this ill accident had
occasioned in the congregation, but Paul puts an end to them all:
“Trouble not yourselves, be not in any disorder about it, let it
not put you into any hurry, for his life is in him; he is not
dead, but sleepeth: lay him awhile upon a bed, and he will come to
himself, for he is now alive.” Thus, when Christ raised Lazarus, he
said, Father, I thank thee that thou hast heard me.
(3.) He returned to his work immediately after this interruption
(v. 11):
He came up again to the meeting, they broke bread together in a
love-feast, which usually attended the eucharist, in token of their
communion with each other, and for the confirmation of friendship among
them; and they talked a long while, even till break of day. Paul
did not now go on in a continued discourse, as before, but he and his
friends fell into a free conversation, the subject of which, no doubt,
was good, and to the use of edifying. Christian conference is an
excellent means of promoting holiness, comfort, and Christian love.
They knew not when they should have Paul’s company again, and therefore
made the best use they could of it when they had it, and reckoned a
night’s sleep well lost for that purpose.
(4.) Before they parted they brought the young man alive into
the congregation, every one congratulating him upon his return to life
from the dead, and they were not a little comforted,
v. 12.
It was matter of great rejoicing among them, not only to the relations
of the young man, but to the whole society, as it not only prevented
the reproach that would otherwise have been cast upon them, but
contributed very much to the credit of the gospel.
| Paul on a Voyage. |
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13 And we went before to ship, and sailed unto Assos, there
intending to take in Paul: for so had he appointed, minding
himself to go afoot.
14 And when he met with us at Assos, we took him in, and came
to Mitylene.
15 And we sailed thence, and came the next day over against
Chios; and the next day we arrived at Samos, and tarried at
Trogyllium; and the next day we came to Miletus.
16 For Paul had determined to sail by Ephesus, because he would
not spend the time in Asia: for he hasted, if it were possible
for him, to be at Jerusalem the day of Pentecost.
Paul is hastening towards Jerusalem, but strives to do all the good he
can by the way, os en parodo, “as it were by the by.” He
had called at Troas, and done good there; and now he makes a sort of
coasting voyage, the merchants would call it a trading voyage, going
from place to place, and no doubt endeavouring to make every place he
came to the better for him, as every good man should do.
I. He sent his companions by sea to Assos, but he himself was minded
to go afoot,
v. 13.
He had decreed or determined within himself that whatever importunity
should be used with him to the contrary, urging either his ease or his
credit, or the conveniency of a ship that offered itself, or the
company of his friends, he would foot it to Assos: and, if the land-way
which Paul took was the shorter way, yet it is taken notice of by the
ancients as a rough way (Homer, Iliad 6, and Eustathius upon him, say,
it was enough to kill one to go on foot to
Assos.–Lorin. in locum); yet that way Paul would take,
1. That he might call on his friends by the way, and do good among
them, either converting sinners or edifying saints; and in both he was
serving his great Master, and carrying on his great work. Or,
2. That he might be alone, and might have the greater freedom of
converse with God and his own heart in solitude. He loved his
companions, and delighted in their company, yet he would show hereby
that he did not need it, but could enjoy himself alone. Or,
3. That he might inure himself to hardship, and not seem to indulge his
ease. Thus he would by voluntary instances of mortification and
self-denial keep under the body, and bring it into subjection,
that he might make his sufferings for Christ, when he was called out to
them, the more easy,
We should use ourselves to deny ourselves.
II. At Assos he went on board with his friends. There they took him
in; for by this time he had enough of his walk, and was willing to
betake himself to the other way of travelling; or perhaps he could not
go any further by land, but was obliged to go by water. When Christ
sent his disciples away by ship, and tarried behind himself, yet he
came to them, and they took him in,
III. He made the best of his way to Jerusalem. His ship passed by
Chios
(v. 15),
touched at Samos (these are places of note among the Greek
writers, both poets and historians); they tarried awhile at
Trogyllium, the sea-port next to Samos; and the next day
they came to Miletus, the sea-port that lay next to Ephesus; for
(v. 16)
he had determined not to go to Ephesus at this time, because he could
not go thither without being urged by his friends whose importunity he
could not resist, to make some stay with them there; and, because he
was resolved not to stay, he would not put himself into a temptation to
stay; for he hasted, if it were possible for him, to be at Jerusalem
on the day of pentecost. He had been at Jerusalem about four or
five years ago
and now he was going thither again to pay his continued respects to
that church, with which he was careful to keep a good correspondence,
that he might not be thought alienated from it by his commission to
preach among the Gentiles. He aimed to be there by the feast of
pentecost because it was a time of concourse, which would give him an
opportunity of propagating the gospel among the Jews and proselytes,
who came from all parts to worship at the feast: and the feast of
pentecost had been particularly made famous among the Christians by the
pouring out of the Spirit. Note, Men of business must fit themselves,
and it will contribute to the expediting of it, to set time (with
submission to Providence) and strive to keep it, contriving to do that
first which we judge to be most needful, and not suffering ourselves to
be diverted from it. It is a pleasure to us to be with our friends; it
diverts us, nothing more; but we must not by it be diverted from our
work. When Paul has a call to Jerusalem, he will not loiter away the
time in Asia, though he had more and kinder friends there. This is not
the world we are to be together in; we hope to be so in the other
world.
| Paul’s Address to the Elders of Ephesus. |
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17 And from Miletus he sent to Ephesus, and called the elders
of the church.
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 you at all seasons,
19 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:
20 And how I kept back nothing that was profitable unto
you, but have showed you, and have 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.
22 And now, behold, I go bound in the spirit unto Jerusalem,
not knowing the things that shall befal me there:
23 Save that the Holy Ghost witnesseth in every city, saying
that bonds and afflictions abide me.
24 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.
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, that I am pure
from the blood of all men.
27 For I have not shunned to declare unto you all the counsel
of God.
28 Take heed therefore unto yourselves, and to all the flock,
over the which the Holy Ghost hath made you overseers, to feed
the church of God, which he hath purchased with his own blood.
29 For I know this, that after my departing shall grievous
wolves enter in among you, not sparing the flock.
30 Also of your own selves shall men arise, speaking perverse
things, to draw away disciples after them.
31 Therefore watch, and remember, that by the space of three
years I ceased not to warn every one night and day with tears.
32 And now, brethren, I commend you to God, and to the word of
his grace, which is able to build you up, and to give you an
inheritance among all them which are sanctified.
33 I have coveted no man’s silver, or gold, or apparel.
34 Yea, ye yourselves know, that these hands have ministered
unto my necessities, and to them that were with me.
35 I have showed you all things, how that so labouring ye ought
to support the weak, and to remember the words of the Lord Jesus,
how he said, It is more blessed to give than to receive.
It should seem the ship Paul and his companions were embarked in for
Jerusalem attended him on purpose, and staid or moved as he pleased;
for when he came to Miletus, he went ashore, and tarried thee so long
as to send for the elders of Ephesus to come to him thither; for if he
had gone up to Ephesus, he could never have got away from them. These
elders, or presbyters, some think, were those twelve who received the
Holy Ghost by Paul’s hands,
But, besides these, it is probable that Timothy had ordained other
elders there for the service of that church, and the country about;
these Paul sent for, that he might instruct and encourage them to go on
in the work to which they had laid their hands. And what instructions
he gave to them they would give to the people under their charge.
It is a very pathetic and practical discourse with Paul here takes
leave of these elders, and has in it much of the excellent spirit of
this good man.
I. He appeals to them concerning both his life and doctrine, all the
time he had been in and about Ephesus
(v. 18):
“You know after what manner I have been with you, and how I have
done the work of an apostle among you.” He mentions this as a
confirmation of his commission and consequently of the doctrine he had
preached among them. They all knew him to be a man of serious,
gracious, heavenly spirit, that he was no designing self-seeking man,
as seducers are; he could not have been carried on with so much
evenness and constancy in his services and sufferings, but by the power
of divine grace. The temper of his mind, and the tenour both of his
preaching and conversation, were such as plainly proved that God was
with him of a truth, and that he was actuated and animated by a better
spirit than his own.–He likewise makes this reference to his own
conduct as an instruction to them, in whose hands the work was now
left, to follow his example: “You know after what manner I have been
with you, how I have conducted myself as a minister; in like manner
be you with those that are committed to your charge when I am gone
(Phil. iv. 9),
what you have seen in me that is good do.“
1. His spirit and conversation were excellent and exemplary; they knew
after what manner he had been among them, and how he had had his
conversation towards them, in simplicity and godly sincerity
(2 Cor. i. 12),
how holily, justly, and unblamably he behaved himself, and how gentle
he was towards them,
(1.) He had conducted himself well all along, from the very first
day that he came into Asia–at all seasons; the manner of his
entering in among them was such as nobody could find fault with. He
appeared from the first day they knew him to be a man that aimed not
only to do well, but to do good, wherever he came. He was a man that
was consistent with himself, and all of a piece; take him where you
would he was the same at all seasons, he did not turn with the wind nor
change with the weather, but was uniform like a die, which, throw it
which way you will, lights on a square side.
(2.) He had made it his business to serve the Lord, to promote the
honour of God and the interest of Christ and his kingdom among them. He
never served himself, nor made himself a servant of men, of their lusts
and humours, nor was he a time-server; but he made it his business to
serve the Lord. In his ministry, in his whole conversation, he proved
himself what he wrote himself, Paul a servant of Jesus Christ,
Rom. i. 1.
(3.) He had done his work with all humility of mind—meta
pases tapeinophrosynes, that is, in all works of condescension,
modesty, and self-abasement. Though he was one that God had put a great
deal of honour upon, and done a great deal of good by, yet he never
took state upon him, nor kept people at a distance, but conversed as
freely and familiarly with the meanest, for their good, as if he had
stood upon a level with them. He was willing to stoop to any service,
and to make himself and his labours as cheap as they could desire.
Note, Those that would in any office serve the Lord acceptably to him,
and profitably to others, must do it with all humility of mind,
(4.) He had always been very tender, affectionate, and compassionate,
among them; he had served the Lord with many tears. Paul was
herein like his Master; often in tears; in his praying, he wept and
made supplication,
Hos. xii. 5.
In his preaching, what he had told them before he told them again,
even weeping,
Phil. iii. 18.
In his concern for them, though his acquaintance with them was but of a
late standing, yet so near did they lie to his heart that he wept
with those that wept, and mingled his tears with theirs upon every
occasion, which was very endearing.
(5.) He had struggled with many difficulties among them. He went on in
his work in the face of much opposition, many temptations,
trials of his patience and courage, such discouragements as perhaps
were sometimes temptations to him, as to Jeremiah in a like case
to say, I will not speak any more in the name of the Lord,
Jer. xx. 8, 9.
These befel him by the lying in wait of the Jews, who still were
plotting some mischief or other against him. Note, Those are the
faithful servants of the Lord that continue to serve him in the midst
of troubles and perils, that care not what enemies they make, so that
they can but approve themselves to their Master, and make him their
friend. Paul’s tears were owing to his temptations; his afflictions
helped to excite his good affections.
2. His preaching was likewise such as it should be,
He came to Ephesus to preach the gospel of Christ among them, and he
had been faithful both to them and to him that appointed him.
(1.) He was a plain preacher, and one that delivered his message so as
to be understood. This is intimated in two words, I have shown you,
and have taught you. He did not amuse them with nice speculations,
nor lead them into, and then lose them in, the clouds of lofty notions
and expressions; but he showed them the plain truths of the gospel,
which were of the greatest consequence and importance, and taught them
as children are taught. “I have shown you the right way to happiness,
and taught you to go in it.”
(2.) He was a powerful preacher, which is intimated in his
testifying to them; he preached as one upon oath, that was
himself fully assured of the truth of what he preached and was desirous
to convince them of it and to influence and govern them by it. He
preached the gospel, not as a hawker proclaims news in the street (it
is all one to him whether it be true or false), but as a conscientious
witness gives in his evidence at the bar, with the utmost seriousness
and concern. Paul preached the gospel as a testimony to them if they
received it, but as a testimony against them if they rejected it.
(3.) He was a profitable preacher, one that in all his preaching aimed
at doing good to those he preached to; he studied that which was
profitable unto them, which had a tendency to make them wise and
good, wiser and better, to inform their judgments and reform their
hearts and lives. He preached ta sympheronta, such things
as brought with them divine light, and heat, and power to their
souls. It is not enough not to preach that which is hurtful, which
leads into error or hardens in sin, but we must preach that which is
profitable. We do all things, dearly beloved, for your edifying.
Paul aimed to preach not that which was pleasing, but that which was
profitable, and to please only in order to profit. God is said to teach
his people to profit,
Those teach for God that teach people to profit.
(4.) He was a painstaking preacher, very industrious and indefatigable
in his work; he preached publicly, and from house to house. He
did not confine himself to a corner when he had opportunity of
preaching in the great congregation; nor did he confine himself to the
congregation when there was occasion for private and personal
instruction. He was neither afraid nor ashamed to preach the gospel
publicly, nor did he grudge to bestow his pains privately, among a few,
when there was occasion for it. He preached publicly to the flock that
came together into the green pastures, and went from house to house to
seek those that were weak and had wandered, and did not think that the
one would excuse him from the other. Ministers should in their private
visits, and as they go from house to house, discourse of those things
which they have taught publicly, repeat them, inculcate them, and
explain them, if it be needful, asking, Have you understood all
these things? And, especially, they should help persons to apply
the truth to themselves and their own case.
(5.) He was a faithful preacher. He not only preached that which was
profitable, but he preached every thing that he thought might be
profitable, and kept back nothing, though the preaching of it might
either cost him more pains or be disobliging to some and expose him to
their ill-will. He declined not preaching whatever he thought might be
profitable, though it was not fashionable, nor to some acceptable. He
did not keep back reproofs, when they were necessary and would be
profitable, for fear of offending; nor did he keep back the preaching
of the cross, though he knew it was to the Jews a stumbling-block and
to the Greeks foolishness, as the Roman missionaries in China lately
did.
(6.) He was a catholic preacher. He testified both to the Jews and
also to the Greeks. Though he was born and bred a Jew, and had an
entire affection for that nation, and was trained up in their
prejudices against the Gentiles, yet he did not therefore confine
himself to the Jews and avoid the Gentiles; but preached as readily to
them as to the Jews, and conversed as freely with them. And, on the
other hand, though he was called to be the apostle of the Gentiles, and
the Jews had an implacable enmity against him upon that score, had done
him many an ill turn, and here at Ephesus were continually plotting
against him, yet he did not therefore abandon them as reprobates, but
continued to deal with them for their good. Ministers must preach the
gospel with impartiality; for they are ministers of Christ for the
universal church.
(7.) He was a truly Christian evangelical preacher. He did not preach
philosophical notions, or matters of doubtful disputation, nor did he
preach politics, or intermeddle at all with affairs of state or the
civil government; but he preached faith and repentance, the two great
gospel graces, the nature and necessity of them; these he urged upon
all occasions.
[1.] Repentance towards God; that those who by sin had gone away
from God, and were going further and further from him into a state of
endless separation from him, should by true repentance look towards
God, turn towards him, move towards him, and hasten to him. He preached
repentance as God’s great command
(ch. xvii. 30),
which we must obey–that men should repent, and turn to God, and do
works meet for repentance (so he explains it,
and he preached it as Christ’s gift, in order to the remission of
sins
(ch. v. 31),
and directed people to look up to him for it.
[2.] Faith towards our Lord Jesus Christ. We must be repentance
look towards God as our end; and by faith towards Christ as our way to
God. Sin must by repentance be abandoned and forsaken, and then Christ
must by faith be relied on for the pardon of sin. Our repentance
towards God is not sufficient, we must have a true faith in Christ as
our Redeemer and Saviour, consenting to him as our Lord and our God.
For there is no coming to God, as penitent prodigals to a Father, but
in the strength and righteousness of Jesus Christ as Mediator.
Such a preacher as this they all knew Paul had been; and, if they will
carry on the same work, they must walk in the same spirit, in the same
steps.
II. He declares his expectation of sufferings and afflictions in his
present journey to Jerusalem,
Let them not think that he quitted Asia now for fear of persecution;
nor, he was so far from running away like a coward from the post of
danger that he was now like a hero hastening to the high places of the
field, where the battle was likely to be hottest: Now, behold, I go
bound in the spirit to Jerusalem, which may be understood either,
(1.) Of the certain foresight he had of trouble before him. Though he
was not yet bound in body, he was bound in spirit; he was in full
expectation of trouble, and made it his daily business to prepare for
it. He was bound in spirit, as all good Christians are poor in spirit,
endeavouring to accommodate themselves to the will of God if they
should be reduced to poverty. Or,
(2.) Of the strong impulse he was under from the Spirit of God working
upon his spirit to go this journey: “I go bound in the spirit,
that is, firmly resolved to proceed, and well assured that it is by a
divine direction and influence that I am so, and not from any humour or
design of my own. I go led by the Spirit, and bound to follow him
wherever he leads me.”
1. He does not know particularly the things that shall befal him at
Jerusalem. Whence the trouble shall spring, what shall be the occasion
of it, what the circumstances and to what degree it shall arise, God
had not thought fit to reveal to him. It is good for us to be kept in
the dark concerning future events, that we may be always waiting on God
and waiting for him. When we go abroad, it should be with this thought,
we know not the things that shall befal us, nor what a day, or a night,
or an hour, may bring forth; and therefore must refer ourselves to God,
let him do with us as seemeth good in his eyes, and study to stand
complete in his whole will.
2. Yet he does know in general that thee is a storm before him; for the
prophets in every city he passed through told him, by the Holy Ghost,
that bonds and afflictions awaited him. Besides the common notice given
to all Christians and ministers to expect and prepare for sufferings,
Paul had particular intimations of an extraordinary trouble, greater
and longer than any he had yet met with, that was now before him.
3. He fixes a brave and heroic resolution to go on with his work,
notwithstanding. It was a melancholy peal that was rung in his ears in
every city, that bonds and afflictions did abide him; it was a
hard case for a poor man to labour continually to do good, and to be so
ill treated for his pains. Now it is worth while to enquire how he bore
it. He was flesh and blood as well as other men; he was so, and yet by
the grace of God he was enabled to go on with his work, and to look
with a gracious and generous contempt upon all the difficulties and
discouragements he met with in it. Let us take it from his own mouth
here
(v. 24),
where he speaks not with obstinacy nor ostentation, but with a holy
humble resolution: “None of these things move me; all my care is
to proceed and to persevere in the way of my duty, and to finish well.”
Paul is here an example,
(1.) Of holy courage and resolution in our work, notwithstanding the
difficulties and oppositions we meet with in it; he saw them before
him, but he made nothing of them: None of these things move me;
oudenos logon poioumai—I make no account of them.
He did not lay these things to heart, Christ and heaven lay there. None
of these things moved him.
[1.] They did not drive him off from his work; he did not tack about,
and go back again, when he saw the storm rise, but went on resolutely,
preaching there, where he knew how dearly it would cost him.
[2.] They did not deprive him of his comfort, nor make him drive on
heavily in his work. In the midst of troubles he was as one
unconcerned. In his patience he possessed his soul, and, when he was as
sorrowful, yet he was always rejoicing, and in all things more than a
conqueror. Those that have their conversation in heaven can look down,
not only upon the common troubles of this earth but upon the
threatening rage and malice of hell itself, and say that none of these
things moved them, as knowing that none of these things can hurt
them.
(2.) Of a holy contempt of life, and the continuance and comforts of
it: Neither count I my life dear to myself. Life is sweet, and
is naturally dear to us. All that a man has will he give for his
life; but all that a man has, and life too, will he give who
understands himself aright and his own interest, rather than lose the
favour of God and hazard eternal life. Paul was of this mind. Though to
an eye of nature life is superlatively valuable, yet to an eye of faith
it is comparatively despicable; it is not so dear but it can be
cheerfully parted with for Christ. This explains
where we are required to hate our own lives, not in a hasty passion, as
Job and Jeremiah, but in a holy submission to the will of God, and a
resolution to die for Christ rather than to deny him.
(3.) Of a holy concern to go through with the work of life, which
should be much more our care than to secure either the outward comforts
of it or the countenance of it. Blessed Paul counts not his life dear
in comparison with this, and resolves in the strength of Christ, non
propter vitam vivendi perdere causas–that he never will, to save his
life, lose the ends of living. He is willing to spend his life in
labour, to hazard his life in dangerous services, to waste it in
toilsome services; nay, to lay down his life in martyrdom, so that he
may but answer the great intentions of his birth, of his baptism, and
of his ordination to the apostleship. Two things this great and good
man is in care about, and if he gain them it is no matter to him what
becomes of life:–
[1.] That he may be found faithful to the trust reposed in him, that he
may finish the ministry which he has received of the Lord Jesus,
may do the work which he was sent into the world about, or, rather,
which he was sent into the church about,–that he may complete the
service of his generation, may make full proof of his ministry,–that
he may go through the business of it, and others may reap the advantage
of it, to the utmost of what was designed,–that he may, as is said of
the two witnesses, finish his testimony
(Rev. xi. 7),
and may not do his work by halves. Observe, First, The
apostleship was a ministry both to Christ and to the souls of men; and
those that were called to it considered more the ministry of it than
the dignity or dominion of it; and, if the apostles did so, much more
ought the pastors and teachers to do so, and to be in the church as
those who serve. Secondly, This ministry was received from
the Lord Jesus. He entrusted them with it, and from him they
received their charge; for him they do their work, in his name, in his
strength; and to him they must give up their account. It was Christ
that put them into the ministry
(1 Tim. i. 12);
it is he that carries them on in their ministry, and from him they have
strength to do their service and bear up under the hardships of it.
Thirdly, The work of this ministry was to testify the gospel
of the grace of God, to publish it to the world, to prove it, and
to recommend it; and, being the gospel of the grace of God, it has
enough in it to recommend itself. It is a proof of God’s good-will to
us, and a means of his good work in us; it shows him gracious towards
us, and tends to make us gracious, and so is the gospel of the grace of
God. Paul made it the business of his life to testify this, and desired
not to live a day longer than he might be instrumental to spread the
knowledge and savour and power of this gospel.
[2.] That he may finish well. He cares not when the period of his life
comes, nor how, be it ever so soon, ever so sudden, ever so sad, as to
outward circumstances, so that he may but finish his course with
joy. First, He looks upon his life as a course, a race, so
the word is. Our life is a race set before us,
Heb. xii. 1.
This intimates that we have our labours appointed us, for we were not
sent into the world to be idle; and our limits appointed us, for we
were not sent into the world to be here always, but to pass through the
world, nay, to run through it, and it is soon run through; I may add,
to run the gauntlet through it. Secondly, He counts upon
the finishing of his course, and speaks of it as sure and near, and
that which he had his thoughts continually upon. Dying is the end of
our race, when we come off either with honour or shame. Thirdly,
He is full of care to finish it well, which implies a holy desire of
obtaining and a holy fear of coming short. “Oh! that I may but finish
my course with joy; and then all will be well, perfectly and eternally
well.” Fourthly, He thinks nothing too much to do, nor too hard
to suffer, so that he may but finish well, finish with joy. We must
look upon it as the business of our life to provide for a joyful death,
that we may not only die safely, but die comfortably.
III. Counting upon it that this was the last time they should see him,
he appeals to their consciences concerning his integrity, and demands
of them a testimony to it.
1. He tells them that he was now taking his last leave of them
(v. 25):
I know that you all, among whom I have been conversant
preaching the kingdom of God, though you may have letters from
me, shall never see my face again. When any of us part with our
friends, we may say, and should say, “We know not that ever we shall
see one another again: our friends may be removed, or we ourselves
may.” But Paul here speaks it with assurance, by the Spirit of
prophecy, that these Ephesians should see his face no more; and
we cannot think that he who spoke so doubtfully of that which he was
not sure of (not knowing the things that shall befal me there,
v. 22)
would speak this with so much confidence, especially when he foresaw
what a trouble it would be to his friends here, unless he had had a
special warrant from the Spirit to say it, to whom I think those do
wrong who suppose that, notwithstanding this, Paul did afterwards come
to Ephesus, and see them again. He would never have said thus solemnly,
Now, behold, I know it, if he had not known it for
certain. Not but that he foresaw that he had a great deal of time
and work yet before him, but he foresaw that his work would be cut out
for him in other places, and in these parts he had no more to do. Here
he had for a great while gone about preaching the kingdom of God,
preaching down the kingdom of sin and Satan, and preaching up the
authority and dominion of God in Christ, preaching the kingdom of glory
as the end and the kingdom of grace as the way. Many a time they had
been glad to see his face in the pulpit, and saw it as it had been
the face of an angel. If the feet of these messengers of peace were
beautiful upon the mountains, what were their faces? But now they shall
see his face no more. Note, We ought often to think of it, that those
who now are preaching to us the kingdom of God will shortly be removed
and we shall see their faces no more: the prophets, do they live for
ever? Yet a little while is their light with us; it concerns us
therefore to improve it while we have it, that when we shall see their
faces no more on earth, yet we may hope to look them in the face with
comfort in the great day.
2. He appeals to them concerning the faithful discharge of his ministry
among them
(v. 26):
“Wherefore, seeing my ministry is at an end with you, it
concerns both you and me to reflect, and look back;” and,
(1.) He challenges them to prove him unfaithful, or to have said or
done any thing by which he had made himself accessory to the ruin of
any precious soul: I am pure from the blood of all men, the
blood of souls. This plainly refers to that of the prophet
where the blood of him that perishes by the sword of the enemy is said
to be required at the hand of the unfaithful watchman that did not give
warning: “You cannot say but I have given warning, and therefore no
man’s blood can be laid at my door.” If a minister has approved himself
faithful, he may have this rejoicing in himself, I am pure from the
blood of all men, and ought to have this testimony from others.
(2.) He therefore leaves the blood of those that perish upon their own
heads, because they had fair warning given them, but they would not
take it.
(3.) He charges these ministers to look to it that they took care and
pains, as he had done: “I am pure from the blood of all men, see
that you keep yourselves so too. I take you to record this
day“–en te semeron hemera, “I call this day to
witness to you:” so Streso. As sometimes the heaven and earth are
appealed to, so here this day shall be a witness, this parting day.
3. He proves his own fidelity with this
(v. 27):
For I have not shunned to declare unto you all the counsel of
God.
(1.) He had preached to them nothing but the counsel of God, and had
not added any inventions of his own; “it was pure gospel, and nothing
else, the will of God concerning your salvation.” The gospel is the
counsel of God; it is admirably contrived by his wisdom, it is
unalterably determined by his will, and it is kindly designed by his
grace for our glory,
This counsel of God it is the business of ministers to declare as it is
revealed, and not otherwise nor any further.
(2.) He had preached to them the whole counsel of God. As he had
preached to them the whole counsel of God. As he had preached to them
the gospel pure, so he had preached it to them entire; he had gone over
a body of divinity among them, that, having the truths of the gospel
opened to them methodically from first to last in order, they might the
better understand them, by seeing them in their several connections
with, and dependences upon, one another.
(3.) He had not shunned to do it; had not wilfully nor designedly
avoided the declaring of any part of the counsel of God. He had not, to
save his own pains, declined preaching upon the most difficult parts of
the gospel, nor, to save his own credit, declined preaching upon the
most plain and easy parts of it; he had not shunned preaching those
doctrines which he knew would be provoking to the watchful enemies of
Christianity, or displeasing to the careless professors of it, but
faithfully took his work before him, whether they would hear or
forbear. And thus it was that he kept himself pure from the blood of
all men.
IV. He charges them as ministers to be diligent and faithful in their
work.
1. He commits the care of the church at Ephesus, that is, the saints,
the Christians that were there and thereabouts
(Eph. i. 1),
to them, who, though doubtless they were so numerous that they could
not all meet in one place, but worshipped God in several congregations,
under the conduct of several ministers, are yet called here one
flock, because they not only agreed in one faith, as they did with
all Christian churches, but in many instances they kept up communion
one with another. To these elders or presbyters the apostle here, upon
the actual foresight of his own final leaving them, commits the
government of this church, and tells them that not he, but the Holy
Ghost, had made them overseers,
episkopous—bishops of the flock. “You that are
presbyters are bishops of the Holy Ghost’s making, that are to take the
oversight of this part of the church of God,”
While Paul was present at Ephesus, he presided in all the affairs of
that church, which made the elders loth to part with him; but now this
eagle stirs up the nest, flutters over her young; now that they
begin to be fledged they must learn to fly themselves, and to act
without him, for the Holy Ghost had made them overseers. They took not
this honour to themselves, nor was it conferred upon them by any prince
or potentate, but the Holy Ghost in them qualified them for, and
enriched them to, this great undertaking, the Holy Ghost fell upon
them,
ch. xix. 6.
The Holy Ghost also directed those that chose, and called, and
ordained, them to this work in answer to prayer.
2. He commanded them to mind the work to which they were called.
Dignity calls for duty; if the Holy Ghost has made them overseers of
the flock, that is, shepherds, they must be true to their trust.
(1.) They must take heed to themselves in the first place, must have a
very jealous eye upon all the motions of their own souls, and upon all
they said and did, must walk circumspectly, and know how to behave
themselves aright in the house of God, in which they were now advanced
to the office of stewards: “You have many eyes upon you, some to take
example by you, others to pick quarrels with you, and therefore you
ought to take heed to yourselves.” Those are not likely to be
skilful or faithful keepers of the vineyards of others that do not keep
their own.
(2.) “Take heed to the flock, to all the flock, some to one part
of it, others to another, according as your call and opportunity are,
but see that no part of it be neglected among you.” Ministers must not
only take heed to their own souls, but must have a constant regard to
the souls of those who are under their charge, as shepherds have to
their sheep, that they may receive no damage: “Take heed to all the
flock, that none of them either of themselves wander from the fold
or be seized by the beasts of prey; that none of them be missing, or
miscarry, through your neglect.”
(3.) They must feed the church of God, must do all the parts of the
shepherd’s office, must lead the sheep of Christ into the green
pastures, must lay meat before them, must do what they can to heal
those that are distempered and have no appetite to their meat, must
feed them with wholesome doctrine, with a tender evangelical
discipline, and must see that nothing is wanting that is necessary in
order to their being nourished up to eternal life. There is need of
pastors, not only to gather the church of God by bringing in of those
that are without, but to feed it by building up those that are
within.
(4.) They must watch
(v. 31),
as shepherds keep watch over their flocks by night, must be awake and
watchful, must not give way to spiritual sloth and slumber, but must
stir up themselves to their business and closely attend it. Watch
thou in all things
(2 Tim. iv. 5),
watch against every thing that will be hurtful to the flock, and watch
to every thing that will be advantageous to it; improve every
opportunity of doing it a kindness.
3. He gives them several good reasons why they should mind the business
of their ministry.
(1.) Let them consider the interest of their Master, and his concern
for the flock that was committed to their charge,
It is the church which he has purchased with his own blood.
[1.] “It is his own; you are but his servants to take care of it for
him. It is your honour that you are employed for God, who will own you
in his service; but then your carelessness and treachery are so much
the worse if you neglect your work, for you wrong God and are false to
him. From him you received the trust, and to him you must give up your
account, and therefore take heed to yourselves. And, if it be
the church of God, he expects you should show your love to him by
feeding his sheep and lambs.”
[2.] He has purchased it. The world is God’s by right of creation, but
the church is his by right of redemption, and therefore it ought to be
dear to us, for it was dear to him, because it cost him dear, and we
cannot better show it than by feeding his sheep and his lambs.
[3.] This church of God is what he has purchased; not as Israel of old,
when he gave men for them, and people for their life
but with his own blood. This proves that Christ is God, for he
is called so here, where yet he is said to purchase the church with
his own blood; the blood was his as man, yet so close is the union
between the divine and human nature that it is here called the blood of
God, for it was the blood of him who is God, and his being so put such
dignity and worth into it as made it both a valuable ransom of us from
evil, and a valuable purchase for us of all good, nay, a purchase of us
to Christ, to be to him a peculiar people: Thine they were, and thou
gavest them to me. In consideration of this, therefore, feed the
church of God, because it is purchased at so dear a rate. Did
Christ lay down his life to purchase it, and shall his ministers be
wanting in any care and pains to feed it? Their neglect of its true
interest is a contempt of his blood that purchased it.
(2.) Let them consider the danger that the flock was in of being made a
prey to its adversaries,
“If the flock be thus precious upon the account of its relation to God,
and its redemption by Christ, then you are concerned to take heed both
to yourselves and to it.” Here are reasons for both.
[1.] Take heed to the flock, for wolves are abroad, that seek to
devour
(v. 29):
I know this, that after my departure grievous wolves shall enter in
among you. First, Some understand it of persecutors, that will
inform against the Christians, and incense the magistrates against
them, and will have no compassion on the flock. They thought, because,
while Paul was with them, the rage of the Jews was most against him,
that, when he had gone out of the country, they would be quiet: “No,”
says he, “after my departure you will find the persecuting
spirit still working, therefore take heed to the flock, confirm them in
the faith, comfort and encourage them, that they may not either leave
Christ for fear of suffering or lose their peace and comfort in their
sufferings.” Ministers must take a more ordinary care of the flock in
times of persecution. Secondly, It is rather to be understood
of seducers and false teachers. Probably Paul has an eye to those of
the circumcision, who preached up the ceremonial law; these he calls
grievous wolves, for though they came in sheep’s clothing, nay,
in shepherds’ clothing, they made mischief in the congregations of
Christians, sowed discord among them, drew away many from the pure
gospel of Christ, and did all they could to blemish and defame those
that adhered to it; not sparing the most valuable members of the flock,
stirring up those whom they could influence to bite and devour them
(Gal. v. 15);
therefore they are called dogs
(Phil. iii. 2),
as here wolves. While Paul was at Ephesus, they kept away, for they
durst not face him; but, when he was gone, then they entered in among
them, and sowed their tares where he had sown the good seed.
“Therefore take heed to the flock, and do all you can to establish them
in the truth, and to arm them against the insinuations of the false
teachers.”
[2.] Take heed to yourselves, for some shepherds will apostatise
(v. 30):
“Also of your ownselves, among the members, nay, perhaps, among
the ministers of your own church, among you that I am now speaking to
(though I am willing to hope it does not go so far as that), shall
men arise speaking perverse things, things contrary to the right
rule of the gospel, and destructive of the great intentions of it. Nay,
they will pervert some sayings of the gospel, and wrest them to make
them patronize their errors,
Even those that were well thought of among you, and that you had
confidence in, will grow proud, and conceited, and opinionative, and
will refine upon the gospel, and will pretend with more nice and
curious speculations to advance you to a higher form; but it is to
draw away disciples after them, to make a party for themselves,
that shall admire them, and be led by them, and pin their faith upon
their sleeve.” Some read it, to draw away disciples after
them–those that are already disciples of Christ, draw them from
him to follow them. “Therefore, take heed to yourselves; when you are
told that some of you shall betray the gospel, you are each of you
concerned to ask, Is it I? and to look well to yourselves.” This
was there fulfilled in Phygellus and Hermogenes, who turned away
from Paul and the doctrine he had preached
(2 Tim. i. 15),
and in Hymeneus and Philetus, who concerning the truth erred,
and overthrew the faith of some
which explains the expression here. But, though there were some such
seducers in the church of Ephesus, yet it should seem by Paul’s Epistle
to that church (wherein we do not find such complaints and
reprehensions as we meet with in some other of his epistles) that that
church was not so much infested with false teachers, at least not so
much infected with their false doctrine, as some other churches were;
but its peace and purity were preserved by the blessing of God on the
pains and vigilance of these presbyters, to whom the apostle, in the
actual foresight and consideration of the rise of heresies and schisms,
as well as of his own death, committed the government of this
church.
(3.) Let them consider the great pains that Paul had taken in planting
this church
(v. 31):
“Remember that for the space of three years” (for so long he had
been preaching in Ephesus, and the parts adjacent) “I ceased not to
warn every one night and day with tears; and be not you negligent
in building upon that foundation which I was so diligent to lay.”
[1.] Paul, like a faithful watchman, had warned them, and, by the
warnings he gave men of the danger of their continuing in their Judaism
and heathenism, he prevailed with them to embrace Christianity.
[2.] He warned every one; besides the public warnings he gave in his
preaching, he applied himself to particular persons according as he saw
their case called for it, which he had something to say peculiar to.
[3.] He was constant in giving warning; he warned night and day;
his time was filled up with his work. In the night, when he should have
been reposing himself, he was dealing with those he could not get to
speak with in the day about their souls.
[4.] He was indefatigable in it; he ceased not to warn. Though
they were ever so obstinate against his warnings, yet he did not cease
to warn, not knowing but that at length they might, by the grace of
God, be overcome; though they were ever so pliable to his warnings, yet
he did not think this would be a sufficient excuse for him to desist,
but still he warned those that were righteous as not to turn from their
righteousness, as he had warned them when they were wicked to turn from
their wickedness,
[5.] He spoke to them about their souls with a great deal of affection
and concern: he warned them with tears. As he had served the
Lord, so he had served them, with many tears,
v. 19.
He warned them with tears of compassion, thereby showing how much he
was himself affected with their misery and danger in a sinful state and
way, that he might affect them with it. Thus Paul had begun the good
work at Ephesus, thus free had he been of his pains; and why then
should they be sparing of their pains in carrying it on?
V. He recommends them to divine direction and influence
(v. 32):
“And now, brethren, having given you this solemn charge and
caution, I commend you to God. Now that I have said what I have
to say, The Lord be with you; I must leave you, but I leave you in good
hands.” They were in care what would become of them, how they should go
on in their work, break through their difficulties, and what provision
would be made for them and their families. In answer to all these
perplexities, Paul directs them to look up to God with an eye of faith,
and beseeches God to look down on them with an eye of favour.
1. See here to whom he commends them. He calls them brethren, not only
as Christians, but as ministers, and thereby encourages them to hope in
God, as he had done; for they and he were brethren.
(1.) He commends them to God, begs of God to provide for them, to take
care of them, and to supply all their needs, and encourages them to
cast all their care upon him, with an assurance that he cared for them:
“Whatever you want, go to God, let your eye be ever towards him, and
your dependence upon him, in all your straits and difficulties; and let
this be your comfort, that you have a God to go to, a God all
sufficient.” I commend you to God, that is, to his providence,
and to the protection and care of that. It is enough that, from
whomsoever we are separated, still we have God nigh unto us,
(2.) He commends them to the word of his grace, by which some
understand Christ: he is the word
(John i. 1),
the word of life, because life is treasured up for us in him
(1 John i. 1),
and in the same sense he is here called the word of God’s grace,
because from his fulness we receive grace for grace. He commends
them to Christ, puts them into his hand, as being his servants, whom he
would in a particular manner take care of. Paul commends them not only
to God and to his providence, but to Christ and his grace as Christ
himself did his disciples when he was leaving them: You believe in
God, believe also in me. It comes to much the same thing, if by the
word of his grace we understand the gospel of Christ, for it is Christ
in the word that is nigh unto us for our support and encouragement, and
his word is spirit and life: “You will find much relief by acting faith
on the providence of God, but much more by acting faith on the promises
of the gospel.” He commends them to the word of Christ’s grace, which
he spoke to his disciples when he sent them forth, the commission he
gave them, with assurance that he would be with them always to the
end of the world: “Take hold of that word, and God give you the
benefit and comfort of it, and you need no more.” He commends them to
the word of God’s grace, not only as the foundation of their hope and
the fountain of their joy, but as the rule of their walking: “I
commend you to God, as your Master, whom you are to serve, and I
have found him a good Master, and to the word of his grace, as
cutting you out your work, and by which you are to govern yourselves;
observe the precepts of this word, and then live upon the promises of
it.”
2. See here what he commends them to the word of God’s grace for, not
so much for a protection from their enemies, or a provision for their
families, as for the spiritual blessings which they most needed and
ought most to value. They had received the gospel of the grace of God,
and were entrusted to preach it. Now he recommends them to that,
(1.) For their edification: “It is able (the Spirit of grace
working with it and by it) to build you up, and you may depend
upon this, while you keep close to it, and are deriving daily from it.
Though you are already furnished with good gifts, yet this is able to
build you up; there is that in it with which you need to be better
acquainted and more affected.” Note, Ministers, in preaching the word
of grace, must aim at their own edification as well as at the
edification of others. The most advanced Christians, while they are in
this world, are capable of growing, and they will find the word of
grace to have still more and more in it to contribute to their growth.
It is still able to build them up.
(2.) For their glorification: It is able to give you an inheritance
among all those who are sanctified. The word of God’s grace gives
it, not only as it gives the knowledge of it (for life and
immortality are brought to light by the gospel), but as it gives
the promise of it, the promise of a God that cannot lie, and
which is yea and amen in Christ; and by the word, as the
ordinary vehicle, the Spirit of grace is given
(ch. x. 44),
to be the seal of the promise, and the earnest of the eternal life
promised; and thus it is the word of God’s grace that gives us the
inheritance. Note,
[1.] Heaven is an inheritance which gives an indefeasible right to all
the heirs; it is an inheritance like that of the Israelites in Canaan,
which was by promise and yet by lot, but was sure to all the
seed.
[2.] This inheritance is entailed upon and secured to all those, and
those only, that are sanctified; for as those cannot be welcome guests
to the holy God, or the holy society above, that are unsanctified, so
really heaven would be no heaven to them; but to all that are
sanctified, that are born again, and on whom the image of God is
renewed, it is as sure as almighty power and eternal truth can make it.
Those therefore that would make out a title to that inheritance must
make it sure that they are among the sanctified, are joined to them and
incorporated with them, and partake of the same image and nature; for
we cannot expect to be among the glorified hereafter unless we be among
the sanctified here.
VI. He recommends himself to them as an example of indifference to this
world, and to every thing in it, which, if they would walk in the same
spirit and in the same steps, they would find to contribute greatly to
their easy and comfortable passage through it. He had recommended them
to God, and to the word of his grace, for spiritual blessings, which,
without doubt, are the best blessings; but what shall they do for food
for their families, an agreeable subsistence for themselves, and
portions for their children? “As to these,” Paul says, “do as I did;”
and how was that? He here tells them,
1. That he never aimed at worldly wealth
(v. 33):
“I have coveted no man’s silver, or gold, or apparel; nor do
you, and then you will be easy.” There were many in Ephesus, and many
of those that had embraced the Christian faith, who were rich, had a
great deal of money, and plate, and rich furniture, and wore very good
clothes, and made a very good appearance. Now,
(1.) Paul was not ambitious to live like them. We may take it in this
sense: “I never coveted to have so much silver and gold at
command as I see others have, nor to wear such rich clothes as I
see others wear. I neither condemn them nor envy them. I can live
comfortably and usefully without living great.” The false apostles
desired to make a fair show in the flesh
(Gal. vi. 12),
to make a figure in the world; but Paul did not do so. He knew how
to want and how to be abased.
(2.) He was not greedy to receive from them, silver, or gold, or
apparel; so far from being always craving that he was not so much as
coveting, nor desired them to allow him so and so for his pains among
them, but was content with such things as he had; he never
made a gain of them,
2 Cor. xii. 17.
He could not only say with Moses
(Num. xvi. 15),
and with Samuel
Whose ox have I taken? Or whom have I defrauded? But, “Whose
kindness have I coveted, or asked? Or to whom have I been burdensome?”
He protests against desiring a gift,
2. That he had worked for his living, and taken a great deal of pains
to get bread
(v. 34)
“Yea, you yourselves know, and have been eye-witnesses of it,
that these hands of mine have ministered to my necessities, and to
those that were with me; you have seen me busy early and late,
cutting out tents and making them up;” and, they being commonly made of
leather, it was very hard work. Observe,
(1.) Paul was sometimes reduced to necessities, and the want of the
common supports of life, though he was so great a favourite of Heaven
and so great a blessing to this earth. What an unthinking, unkind, and
ungrateful world is this, that could let such a man as Paul be poor in
it!
(2.) He desired no more than to have his necessities supplied; he did
not work at his calling to enrich himself, but to maintain himself with
food and raiment.
(3.) When he was to earn his bread, he did it by a manual occupation.
Paul had a head and a tongue that he might have got money by, but they
were these hands, saith he, that ministered to my necessities.
What a pity was it that those hands by the laying on of which the Holy
Ghost had been so often conferred, those hands by which God had wrought
special miracles, and both these at Ephesus too
should there be obliged to lay themselves to the needle and shears, the
awl and tacking-end, in tent-making, purely to get bread! Paul puts
these presbyters (and others in them) in mind of this, that they may
not think it strange if they be thus neglected, and yet to go on in
their work, and make the best shift they can to live; the less
encouragement they have from men, the more they shall have from God.
(4.) He worked not only for himself, but for the support of those also
that were with him. This was hard indeed. It had better become them to
have worked for him (to maintain him as their tutor) than he for them.
But so it is; those that are willing to take the labouring oar will
find those about them willing they should have it. If Paul will work
for the maintenance of his companions, he is welcome to do it.
| Paul Takes Leave of the Elders of Ephesus. |
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36 And when he had thus spoken, he kneeled down, and prayed
with them all.
37 And they all wept sore, and fell on Paul’s neck, and kissed
him,
38 Sorrowing most of all for the words which he spake, that
they should see his face no more. And they accompanied him unto
the ship.
After the parting sermon that Paul preached to the elders of Ephesus,
which was very affecting, we have here the parting prayer and tears,
which were yet more affecting; we can scarcely read the account here
given of them, and meditate upon them with dry eyes.
I. They parted with prayer
(v. 36):
And, when he had thus spoken, he kneeled down, and prayed with them
all. And, no doubt, it was a prayer every way suited to the present
mournful occasion. He committed them to God in this prayer, prayed that
he would not leave them, but continue his presence with them.
1. It was a joint prayer. He not only prayed for them, but prayed with
them, prayed with them all; that they might put up the same
petitions for themselves and one another that he put up to God for them
all, and that they might learn what to ask of God for themselves when
he was gone. Public prayers are so far from being intended to supersede
our own secret prayers, and make them needless, that they are designed
to quicken and encourage them, and to direct us in them. When we are
alone we should pray over the prayers that our ministers have put up
with us.
2. It was a humble reverent prayer. This was expressed by the posture
they used: He kneeled down, and prayed with them, which is the
most proper gesture in prayer, and significant both of adoration and of
petition, especially petition for the forgiveness of sin. Paul used it
much: I bow my knees,
Eph. iii. 14.
3. It was a prayer after sermon; and, we may suppose, he prayed over
what he had preached. He had committed the care of the church at
Ephesus to those elders, and now he prays that God would enable them
faithfully to discharge this great trust reposed in them, and would
give them those measures of wisdom and grace which it required; he
prayed for the flock, and all that belonged to it, that the great
Shepherd of the sheep would take care of them all, and keep them
from being a prey to the grievous wolves. Thus he taught these
ministers to pray for those they preached to, that they might not
labour in vain.
4. It was a parting prayer, which might be likely to leave lasting
impressions, as the farewell sermon did. It is good for friends, when
they part, to part with prayer, that by praying together just at
parting they may be enabled to pray the more feelingly one for another
when they are separated, which is one part of our Christian duty, and
an improvement of the communion of saints. The Lord watch between us,
and watch over us both, when we are absent one from the other, is a
good parting prayer
as also that our next meeting may be either nearer heaven or in heaven.
Paul here followed the example of Christ, who, when he took leave of
his disciples, after he had preached to them, prayed with them all,
II. They parted with tears, abundance of tears, and most affectionate
embraces,
1. They all wept sorely. We have reason to think the Paul
himself began; though he was determined to go, and saw his call clear
to other work, yet he was sorry in his heart to leave them, and many a
tear it cost him. He that was so often in tears while he was with them
(v. 19, 31),
no doubt shed many at parting, so watering what he had sown among them.
But the notice is taken of their tears: They all wept sorely;
there was not a dry eye among them, and it is probable the affectionate
expressions Paul used in prayer set them a-weeping. These were tears of
love and mutual endearment, like those of Jonathan and David, when they
were forced to part, and wept one with another, until (as if
they wept for strife) David exceeded,
1 Sam. xx. 41.
2. They fell upon Paul’s neck, and kissed him, all, one after
another, each bewailing his own loss: “How can I part with this
invaluable man, this blessed Paul,” says one, “in whom my life is a
manner bound up?”–“Farewell, my dear friend,” says another, “a
thousand thanks to thee, and ten thousand to God for thee, and for all
the pains thou hast taken with me for my good.” “And must we part?”
says another: “must I lose my spiritual father, nurse, and
guide?”–“What will become of us now?” says another, “when we shall no
more have him to apply to, and receive direction from? What shall I do,
if the Lord take away my master from my head? My father, my father,
the chariots of Israel, and the horsemen thereof.” Note, Those that
are most loving are commonly best beloved. Paul, who was a most
affectionate friend himself, had friends that were very affectionate to
him. These tears at parting with Paul were a grateful return for all
the tears he had shed in preaching to them and praying with them. He
that watereth shall be watered also himself.
3. That which cut them to the heart thus, and made this place such a
Bochim, such a place of weepers, was, that word which Paul
spoke, that he was certain they should see his face no more.
If he had given them directions to follow him, as he did to those that
were his usual companions, or any intimation that he would come
hereafter and make them a visit, they could have borne this parting
pretty well; but when they are told that they shall see his face no
more in this world, that it is a final farewell they are now giving and
taking, this makes it a great mourning; it makes farewell just like a
funeral, and puts them into this passion of weeping. There were other
things for which they sorrowed–that they should lose the benefit of his
public performances, and see him no longer presiding in their
assemblies, should have none of his personal counsels and comforts;
and, we hope, they sorrowed for their own sin, in not profiting more by
his labours while they had him among them, and which had provoked God
to order his remove. But that which gave the most sensible accent to
their grief was that they should see his face no more. When our
friends are separated from us by death, this is the consideration with
which we raise up our mourning, that we shall see their faces no more;
but we complain of this as those that have no hope, for if our friends
died in Christ, and we live to him, they are gone to see God’s face, to
behold his glory, with the reflection of which their faces shine, and
we hope to be with them shortly. Though we shall see their faces no
more in this world, we hope to see them again in a better world, and to
be there together for ever and with the Lord.
III. They accompanied him unto the ship, partly to show their
respect for him (they would bring him on his way as far as they could),
and partly that they might have a little more of his company and
conversation; if it must be the last interview, they will have as much
of him as they can, and see the last of him. And we have reason to
think that when they came to the water-side, and he was about to go on
board, their tears and embraces were repeated; for loth to part bids
oft farewell. But this was a comfort to both sides, and soon turned
this tide of passion, that the presence of Christ both went with him
and staid with them.
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