Acts 20

"And having embraced them," it says, "he departed for to go into Macedonia." By this again he refreshed them, giving them much consolation. There was need of much comforting after that uproar. Accordingly, having done this, he goes into Macedonia, and then into Greece.

"And having exhorted" the Macedonians, "with much discourse, he came into Greece." Observe how we everywhere find him accomplishing all by means of preaching, not by miracles. "And we, sailed," etc. The writer constantly shows him to us as hasting to get to Syria; and the reason of it was the Church, and Jerusalem,…

"When he had gone over those parts, and had given them much exhortation, he came into Greece, 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." Again he is persecuted by the Jews, and goes into Macedonia.

"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. These going before tarried for us at Troas." But how does he call Timothy a man "of Thessalonica?" This is not his meaning, but, "Of…

"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." For it seems to me that he made a point of keeping the feasts in the large cities. "From Philippi," where the affair of the prison had taken place. This was his third coming into…

And yet Troas is not a large place: why then do they pass seven days in it? Perhaps it was large as regarded the number of believers. And after he had passed seven days there, on the following day he spent the night in teaching: so hard did he find it to tear himself away from them, and they from him.

"And upon the 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." It was then the season between Easter and Pentecost. See how everything was subordinate to the preaching. It was also, it says, the Lord's…

"When we came together," it says, "to break bread." At the very time of breaking bread the discourse having taken its commencement, extended: as representing that they were hungry, and it was not unseasonable: for the principal object which brought them together was not teaching, but they came together "to break…

It seems to me, that he discoursed while even sitting at table, teaching us to consider all other things as subordinate to this. Picture to yourselves, I beseech you, that house with its lights, with its crowd, with Paul in the midst, discoursing, with even the windows occupied by many: what a thing it was to see, and…

But why did he discourse during night time? Since "he was about to depart," it says, and was to see them no more: though this indeed he does not tell them, they being too weak to bear it, but he did tell it to the others. At the same time too the miracle which took place would make them evermore to remember that…

"And there were many lights in the upper chamber, where they were gathered together. 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." But the Devil disturbed…

But observe, I beseech you, so fervent was their zeal, that they even assembled in a third loft: for they had not a Church yet.

"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." And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and…

Let us take shame to ourselves! "Aye, but a Paul," say you, "was discoursing then." Yes, and Paul discourses now, or rather not Paul, either then or now, but Christ, and yet none cares to hear. No window in the case now, no importunity of hunger, or sleep, and yet we do not care to hear: no crowding in a narrow space…

That young man was to rebuke all that are careless of the word, he whose death was caused by nothing else than this, that he wished to hear Paul.

"And Paul went down, and fell on him, and embracing him, said, Trouble not yourselves; for his life is in him." He said not, "He shall come to life again, for I will raise him up:" but mark the unassuming way in which he comforts them: "for his life," says he, "is in him."

"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." This thing cut short the discourse; it did no harm, however. Do you mark the frugality of the supper? Do you observe how they passed the whole night? Such were their meals, that the…

"And they brought the young man alive, and were not a little comforted," both because they received him back alive, and because a miracle had been wrought. The narrative requires the interpretation that this was a case of restoration to life, not merely of revival from suspended animation. This is established by the…

But we, in what do we differ from dogs? Do you mark what a difference between us and those men? "And they brought the young man alive, and," it says, "were not a little comforted," both because they received him back alive, and because a miracle had been wrought.

"And we went before to ship, and sailed unto Thasos, there intending to take in Paul: for so had he appointed, minding himself to go afoot." We often find Paul parting from the disciples. For behold again, he himself goes afoot: giving them the easier way, and himself choosing the more painful. He went afoot, both…

We often find Paul parting from the disciples. For behold again, he himself goes afoot: giving them the easier way, and himself choosing the more painful. He went afoot, both that he might arrange many matters, and by way of training them to bear a parting from him. "And when he had joined us at Thasos, having taken…

Wherefore does the writer say where they came, and where they went to? To show in the first place that he was making the voyage more leisurely-and this upon human grounds-and sailing past (some): also (for the same reason he tells) where he made a stay, and what parts he sailed past...

"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 in Jerusalem the day of Pentecost." Why this haste? Not for the sake of the feast, but of the multitude. At the same time, by this he conciliated the Jews, as being one that did…

Wherefore does the writer say where they came, and where they went to? To show in the first place that he was making the voyage more leisurely-and this upon human grounds-and sailing past some: also for the same reason he tells where he made a stay, and what parts he sailed past; namely, "that he might not have to…

Observe, how he is also moved like other men. For therefore it is that all this is done, that we may not fancy that he was above human nature: therefore you see him desiring something, and hasting, and in many instances not obtaining his object: for those great and holy men were partakers of the same nature with us;…

But that the interests of the people of Ephesus might not be neglected on that account, he managed for this in a different way.

See him, hasting to sail by, and yet not overlooking them, but taking order for all. Having sent for the rulers, through those he discourses to them (the Ephesians): but it is worthy of admiration, how finding himself under a necessity of saying certain great things about himself, he tries to make the least he can of…

And what is wonderful, Not for one day nor for two, says he, have I continued doing this. He wishes to cheer them for the future, that they may bravely bear all things, both the parting from him, and the trials about to take place-just as it was in the case of Moses and Joshua. And see how he begins: "How I have been…

Then, that he may not seem to be arrogant, he lays a foundation beforehand, removing that suspicion: For, "if, says he, I have acted 'with all humility of mind,' it is not from arrogance that I say the things I say." Then for his gentleness, ever with much condescension making them his fellows. "With you," he says,…

Mark, here, I pray you, a character of teaching: "I kept back nothing," he says, ungrudging fulness, unshrinking promptness-"of what was profitable unto you:" because there were things which they did not need to learn. For as the hiding some things would have been like grudging, so the saying all things would be…

"Both Jews, and Greeks." Not (addressing myself) to you alone. "Testifying:" here, the boldness of speech: and that, even though we do no good, yet we must speak: for this is the meaning of "testifying," when we speak to those who do not pay attention: and so the word diamarturasthai is for the most part used. "I call…

To what end, then, sayest thou these things? to what end dost thou put them in mind of them? What has come of it? hast thou anything to lay to their charge? Having first alarmed their feeling, then he adds, "And now, behold, I go bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there:…

"Not knowing," he says, "the things that shall befall me." Then is this why thou departest? By no means; on the contrary (I know that), "bonds and afflictions await me." That (there are) trials, I know, but of what kind I know not: which was more grievous.

Then also he adds this, "I count not my life dear, until I shall have fulfilled my course and the ministry, which I received of the Lord Jesus." Until I shall have finished my course, says he, with joy. Do you mark how (clearly) these were the words not of one lamenting, but of one who forbore to make the most (of his…

"But none of these things move me" for do not suppose that I say these things as lamenting them: for "I hold not my own life dear." It is to raise up their minds that he says all this, and to persuade them not only not to flee, but also to bear nobly. Therefore it is that he calls it a "course" and a "ministry," on…

He is about to say something more uncomfortable, namely, "I am pure from the blood of all men (because on my part) there is nothing lacking:" he is about to lay upon them the whole weight and burden: so he first mollifies their feelings by saying, "And now behold I know that ye shall see my face no more." The…

Do you mark how he terrifies them, and troubled and afflicted as their souls are, how hard he rubs them? But it was necessary. "For I have not shunned," he says, "to declare unto you all the counsel of God." Why then, he who does not speak, has blood to answer for: that is, murder! Nothing could be more terrifying…

"I am pure," he says, "from the blood of all men." This was fit and proper for Paul to say, but we dare not say it, conscious as we are of numberless faults. Wherefore for him the ever vigilant, ever at hand, the man enduring all things for the sake of the salvation of his disciples, it was fit and proper to say this:…

Why then, this only is to be a teacher, to declare, to preach, to instruct, shrink from nothing, to exhort night and day: but if, while one is doing all this, nothing comes of it, ye know what remains. Then ye have another justification: "I am pure from the blood of all men." Think not that these words are spoken to…

"Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers (or, bishops) to feed the Church of God, which He hath purchased with His own blood." Do you mark? he enjoins them two things. Neither success in bringing others right of itself is any gain-for, I fear, he…

"In which the Holy Ghost hath made you overseers, to feed the Church of God." See, it is from the Spirit ye have your ordination. This is one constraint: then he says, "To feed the Church of the Lord." Lo! another obligation: the Church is the Lord's. And a third: "which He hath purchased with His own blood." It shows…

"What then," someone might say, "thinkest thou thyself so great? if thou shouldest depart, are we to die?" I say not this, he replies, that my absence causeth this: but what? That there should rise up against you certain of another sort: he says not, "because of my departing," but "after my departing:" that is, after…

"For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock." Again he engages them from another quarter, from the things which should come after: as when he says, "We wrestle not against flesh and blood. After my departing," he says, "grievous wolves shall enter in among…

"How then? what comfort shall there be?" "Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears." See how many strong expressions are here: "with tears," and "night and day," and "every one." For it was not that if he saw many, then he came in (to the…

"Night and day," he says, "I cease not to warn with tears." This might well be said in our case also: and though the speech seems to refer peculiarly to the teachers, it is common also to the disciples. For what, though I speak and exhort and weep night and day, while the disciple obeys not? Therefore it is that he…

What he does when writing in an Epistle, this he does also when speaking in council: from exhorting, he ends with prayer: for since he had much alarmed them by saying, "Grievous wolves shall enter in among you," therefore, not to overpower them, and make them lose all self-possession, observe the consolation he gives.…

"I have coveted no man's silver, or gold, or apparel." He takes away that which is the root of evils, the love of money. "Silver, or gold," he says. He says not, I have not taken, but, not even "coveted." No great thing this, but what follows after is great. "Yea, ye yourselves know, that these hands have ministered…

So then, it was not in Corinth only that they did this - they that corrupted the disciples, but in Asia as well. But he nowhere casts this up as a reproach to the Ephesians, when writing to them. And why? Because he did not fall upon any subject that obliged him to speak of this. But to the Corinthians he says, "My…

"I have showed you all things, how that so laboring, ye ought to support the weak." Observe him employed in work and not simply that, but toiling. "These hands have ministered unto my necessities, and to them that were with me:" so as to put them to shame. And see how worthily of them. For he says not, Ye ought to…

And he does not say, that to receive is bad, but that not to receive is better. For, "remember," he says, "the words of the Lord which he spake: It is more blessed to give than to receive." And where said He this? Perhaps the Apostles delivered it by unwritten tradition; or else it is plain from recorded sayings, from…

He prayed over them while exhorting them: he shows it both by action - "And when he had thus spoken, he kneeled down, and prayed with them all" - he did not simply pray, but with much feeling: great was the consolation - and by his saying, "I commend you to the Lord."

"And they all wept sore, and fell on Paul's neck and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more." He had said, that "grievous wolves should enter in;" had said, "I am pure from the blood of all men:" and yet the thing that grieved them most of all was this,…