[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, (Religious of St Andrew's Convent, Streatham), with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team:
REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]
Acts XX : 13-38
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[14] And when he had met with us at Assos, we took him in, and came to Mitylene.
[15] And sailing thence, the day following we came over against Chios; and the next day we arrived at Samos; and the day following we came to Miletus.
[16] For Paul had determined to sail by Ephesus, lest he should be stayed any time in Asia. For he hasted, if it were possible for him, to keep the day of Pentecost at Jerusalem.
St Paul's discourse to the Ancients of Ephesus
[17] And sending from Miletus to Ephesus, he called the ancients of the church.
[18] And when they were come to him, and were together, he said to them: You know from the first day that I came into Asia, in what manner I have been with you, for all the time,
[19] Serving the Lord with all humility, and with tears, and temptations which befell me by the conspiracies of the Jews;
[20] How I have kept back nothing that was profitable to you, but have preached it to you, and taught you publicly, and from house to house,
[21] Testifying both to Jews and Gentiles penance towards God, and faith in our Lord Jesus Christ.
[22] And now, behold, being bound in the spirit, I go to Jerusalem: not knowing the things which shall befall me there:
[23] Save that the Holy Ghost in every city witnesseth to me, saying: That bands and afflictions wait for me at Jerusalem.
[24] But I fear none of these things, neither do I count my life more precious than myself, so that I may consummate my course and the ministry of the word which I received from the Lord Jesus, to testify the gospel of the grace of God.
[25] And now behold, I know that all you, among whom I have gone preaching the kingdom of God, shall see my face no more.
[26] Wherefore I take you to witness this day, that I am clear from the blood of all men;
[27] For I have not spared to declare unto you all the counsel of God.
[28] Take heed to yourselves, and to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the church of God, which he hath purchased with his own blood.
[29] I know that, after my departure, ravening wolves will enter in among you, not sparing the flock.
[30] And of your own selves shall arise men speaking perverse things, to draw away disciples after them.
[31] Therefore watch, keeping in memory, that for three years I ceased not, with tears to admonish every one of you night and day.
[32] And now I commend you to God, and to the word of his grace, who is able to build up, and to give an inheritance among all the sanctified.
[33] I have not coveted any man's silver, gold, or apparel, as
[34] You yourselves know: for such things as were needful for me and them that are with me, these hands have furnished.
[35] I have shewed you all things, how that so labouring you ought to support the weak, and to remember the word of the Lord Jesus, how he said: It is a more blessed thing to give, rather than to receive.
[36] And when he had said these things, kneeling down, he prayed with them all.
[37] And there was much weeping among them all; and falling on the neck of Paul, they kissed him,
[38] Being grieved most of all for the word which he had said, that they should see his face no more. And they brought him on his way to the ship.
[13] Nos autem ascendentes navem, navigavimus in Asson, inde suscepturi Paulum : sic enim disposuerat ipse per terram iter facturus. [14] Cum autem convenisset nos in Asson, assumpto eo, venimus Mitylenen. [15] Et inde navigantes, sequenti die venimus contra Chium, et alia applicuimus Samum, et sequenti die venimus Miletum.
[16] Proposuerat enim Paulus transnavigare Ephesum, ne qua mora illi fieret in Asia. Festinabat enim, si possibile sibi esset, ut diem Pentecostes faceret Jerosolymis. [17] A Mileto autem mittens Ephesum, vocavit majores natu ecclesiae. [18] Qui cum venissent ad eum, et simul essent, dixit eis : Vos scitis a prima die, qua ingressus sum in Asiam, qualiter vobiscum per omne tempus fuerim, [19] serviens Domino cum omni humilitate, et lacrimis, et tentationibus, quae mihi acciderunt ex insidiis Judaeorum : [20] quomodo nihil subtraxerim utilium, quominus annuntiarem vobis, et docerem vos publice, et per domos,
[21] testificans Judaeis, atque gentilibus in Deum poenitentiam, et fidem in Dominum nostrum Jesum Christum. [22] Et nunc ecce alligatus ego spiritu, vado in Jerusalem : quae in ea ventura sint mihi, ignorans : [23] nisi quod Spiritus Sanctus per omnes civitates mihi protestatur, dicens quoniam vincula et tribulationes Jerosolymis me manent. [24] Sed nihil horum vereor : nec facio animam meam pretiosiorem quam me, dummodo consummem cursum meum, et ministerium verbi, quod accepi a Domino Jesu, testificari Evangelium gratiae Dei. [25] Et nunc ecce ego scio quia amplius non videbitis faciem meam vos omnes, per quos transivi praedicans regnum Dei.
[26] Quapropter contestor vos hodierna die, quia mundus sum a sanguine omnium. [27] Non enim subterfugi, quominus annuntiarem omne consilium Dei vobis. [28] Attendite vobis, et universo gregi, in quo vos Spiritus Sanctus posuit episcopos regere ecclesiam Dei, quam acquisivit sanguine suo. [29] Ego scio quoniam intrabunt post discessionem meam lupi rapaces in vos, non parcentes gregi. [30] Et ex vobis ipsis exsurgent viri loquentes perversa, ut abducant discipulos post se.
[31] Propter quod vigilate memoria retinentes : quoniam per triennium nocte et die non cessavi, cum lacrimis monens unumquemque vestrum. [32] Et nunc commendo vos Deo, et verbo gratiae ipsius, qui potens est aedificare, et dare haereditatem in sanctificatis omnibus. [33] Argentum, et aurum, aut vestem nullius concupivi, sicut [34] ipsi scitis : quoniam ad ea quae mihi opus erant, et his qui mecum sunt, ministraverunt manus istae. [35] Omnia ostendi vobis, quoniam sic laborantes, oportet suscipere infirmos ac meminisse verbi Domini Jesu, quoniam ipse dixit : Beatius est magis dare, quam accipere.
[36] Et cum haec dixisset, positis genibus suis oravit cum omnibus illis. [37] Magnus autem fletus factus est omnium : et procumbentes super collum Pauli, osculabantur eum, [38] dolentes maxime in verbo, quod dixerat, quoniam amplius faciem ejus non essent visuri. Et deducebant eum ad navem.
Notes
13. we going aboard the ship. For a few hours St. Paul separated from his companions. Various reasons have been assigned — the passage round Capo Lecturn was rough, and he was not a good sailor, or he wished to enjoy solitude for awhile, or had some errand of charity to perform on his route.
Some commentators think that St Paul had chartered a ship at Neapolis, with the agreement that it was to put into any port at which he desired to touch as far as Patara. Others reject this hypothesis, on the ground that it does not harmonize with the circumstances, since St Paul desired to reach Jerusalem as early as possible, and, consequently, if he had had the control of the course of the vessel, he would not have delayed for short periods at certain ports, and passed over such an important city as Ephesus.
Assos. A seaport of Mysia, south of Troas, and opposite Lesbos. ‘‘ The ship evidently stopped every evening. The reason lies in the wind, which in the Aegean during the summer generally blows from the north, beginning at a very early hour in the morning ; in the late afternoon it dies away ; at sunset there is a dead calm ; and thereafter a gentle south wind arises and blows during the night. The start would be made before sunrise, and it would be necessary for all passengers to go on board soon after midnight, in order to be ready to sail with the first breath from the north” (Ramsay, St Paul the Traveller and the Roman Citizen, p. 293).
by land. A Roman road connected Troas with Assos, a distance of twenty-four Roman miles.
14. Mitylene. The capital City of the east coast of Lesbos. It was a day’s journey from Assos, and it had good anchorage.
15. Chios. An island lying five miles off the mainland. The travellers steered their course along the strait between the island and the peninsula of Clazomenæ in Lydia. On the way to Samos, St Paul and his companions sailed past Ephesus just about one year after the famous tumult of the silversmiths.
Samos. This island lies off the coast of Asia Minor, a few miles below Ephesus, and opposite Priene.
The Textus Receptus, following certain ancient MSS., has a variant reading: “we arrived at Samos, and tarried at Trogyllium.” The R.V. rejects this phrase, which is not found in A, B, C, B. If this reading be exact, then the ship did not anchor for the night at Samos, hut in Trogyllium, “ the rocky extremity of the ridge of Mycale, on the Ionian coast, between which and the southern extremity of Samoa the channel is barely a mile wide” (Pulp. Comm. Acts, p. 146).
Miletus. This city lay on the coast of Caria, hence Homer refers to it as “ Carian Miletus,” It was a very famous city in ancient times, but in the first century A.D. its prosperity had declined. “ Vast ruins still mark the site of the ancient city, and speak with silent eloquence of its bygone importance.” To the Catholic it recalls the touching scene of St Paul’s farewell to the ancients of Ephesus.
16. had determined. On these words Alford (who favours the view that St Paul hired the ship) writes : “ The expression (κεκρικαι, determined) .... is too subjectively strong to allow of our supposing that the apostle merely followed the previously determined course of a ship in which he took a passage.”
lest he should he stayed. The Greek reads, “ that it might not befall him to spend time in Asia.” The verb used (χρονοτριβεω) generally signifies “ to delay,” or “ to loiter.”
he hasted. There were various reasons for this haste : —
(a) He wished to keep Pentecost in Jerusalem, where the Holy Spirit had first descended on the Church, and his attendance at the feast would propitiate the strict Jewish Christians.(b) He was anxious to hand over the alms collected by the Gentile brethren to the ancients of Jerusalem (see infra, xxiv. 17 ; 1 Cor. xvi. 1-2 ; Rom. xv. 26).(c) He wished to profit by this opportunity of preaching to the numerous pilgrims in Jerusalem.(d) He could take this opportunity of refuting the calumnies of his enemies (see infra, xxi 21).
St Paul's discourse to the Ancients of Ephesus
17. Miletus to Ejdiesus. A distance of thirty miles, consequently St Paul remained three or four days at Miletus.
the ancients. Lit. “ the presbyters,” i.e. priests (τους πρεσβυτερους). As Ephesus was a large city there were many presbyters.
St Irenaius affirms that they came “ from Ephesus and other neighbouring cities ’’ (Ad Hær., iii, 14. 2). This statement harmonizes with St Paul’s reference to his manner of life “in Asia.” Speaking to the presbyters alone, we should have expected him to say Ephesus, but he appeals to all his work in proconsular Asia.
Timothy was afterwards the bishop of Ephesus, and in the epistle addressed to him we find St Paul charging him to watch over the purity of their doctrine (I Tim. i. 3-5), and to ordain priests and deacons when necessary (1 Tim. lii.).
18. he said to them. St Paul here, at the close of his three missionary journeys, delivers an “apologia pro vita sua.” The language of this discourse very closely resembles that of his epistles. This shews that St Luke quoted St Paul’s discourse verbatim. We are justified in assuming that St Luke was with the apostle at this time.
You know. A few MSS. add “brethren,” and it is most probably correct.
There is a striking parallel to this discourse in that which Samuel addressed to the Israelites after the election of Saul (see 1 Kings xii. 2-5).
in what manner. St Paul uses the same language on another occajsion. Cf. For our gospel hath not been unto you in word only, but in power also, and in the Holy Ghost, and in much fulness, as you know what manner of men we have been among you for your sakes (1 Thess. i. 5).
19. serving the Lord. The Greek verb here used (δουλευω) corresponds to the noun “slave,” and is frequently employed by St Paul (e.g. Rom. vii. 25, xii. 11, xvi. 18; 1 Thess. i. 9). This verb only occurs once in the gospels — in the subjoined text : You cannot serve (δουλευειν ) God and mammon (St Matt. vi. 24 ; St Luke xvi. 13).
humility. “Lowliness of mind” (R.V.). This is another favourite word with St Paul.
Cf. With all humility and mildness, with patience, supporting one another in charity (Eph. iv. 2. See also Phil, ii, 3 ; Col, ii. 18, iil. 12).
“ In heathen writers ταπεινος has almost always a bad meaning, ' grovelling,' 'abject.' .... It was one great result of the life of Christ to raise ‘ humility ’ to its proper level : and, if not fresh coined for this purpose, the word ταπεινοφροςυνη now first becomes current through the Influence of Christian ethics ’’ (Lightfoot).
with tears. A few MSS. insert “ many ” Schaff remarks that tears are mentioned three times in this discourse : —
(a) tears of suffering and pain, verse 19.
(b) tears of pastoral solicitude, verse 31.
(c) tears of natural affection and friendship, verse 37.
The great love and sympathy among the first disciples was so conspicuous that, according to an ancient tradition, even their enemies exclaimed, “ See how these Christians love one another.”
temptations. The Greek word (πειρασμων) may also mean “ trials,” and is so rendered in the R.V.
conspiracies. St Luke gives no details of these conspiracies, but, from the account of the tumult of the silversmiths of Ephesus, it is clear that the Jews were not well-disposed towards their Christian compatriots.
This is one more incidental testimony that St Luke omits many details which it did not enter into his plan to record. “We cannot too often bear in mind that the book is not meant for a history of either one or the other apostle, but as a record of how the course of the Gospel was guided according to Christ’s injunction, “ beginning at Jerusalem, and ending when an apostle had proclaimed Christ in the imperial capital ” (Lumby, Greek Testament, in h. 1,).
20. I have kept hack nothing. (οὐδεν ὑπεστειλαμην) The Greek verb is used of the action of wrapping up a thing in order to conceal it, and also of furling sails. Thence it came to he employed metaphorically for keeping back or cloaking the truth, as opposed to speaking out boldly (παρτυρεω). In verse 27 the same verb is rendered “ I have not spared.”
“ In Christianity there is no system of esoteric doctrine : there is one truth for all alike. But such simplicity was quite contrary to the religious ideas of the Ephesians. Mysteries, open only to the initiated, abounded at that period ; and, as elsewhere, secrecy and esotericism were important elements in Ephesian superstition.” St Paul had boldly declared the Gospel of Christ, without any fear of the consequences to himself.
that was profitable to you, — i.e. the things pertaining to their salvation. Thus St Paul writes to the Corinthians : As I also in all things please all men not seeking that which is profitable to my self, but to many that they may be saved (1 Cor. x. 33).
publicly y and from house to house. For three months he had disputed with the Jews in the synagogue, and afterwards for two years he addressed both Jews and Gentiles in the school of Tyrannus. St John Chrysostom remarks that these words testify “ to exceeding toil, and great earnestness and endurance.”
21. penance .... faith. These are the two great conditions of salvation.
22. being bound in the spirit. He felt urged and constrained by an interior prompting to go to Jerusalem. In this verse, by “ spirit ” we, must understand St Paul’s own spirit, but in the next verse the Holy Spirit is mentioned.
This urgent desire to visit .Jerusalem was, however, undoubtedly due to the interior inspiration of the Holy Spirit, whose inward action was confirmed by the prophetic warnings which St Paul received in the various cities through which he passed.
not knowing the things,—i.e. not knowing them in detail. Like other men, the apostles were guided by the providence of God.
23. the Holy Ghost in every city witnesseth, etc. Certain revelations had evidently been made previous to the prophecy of Agabus (see xxi. 11), but St Luke does not record how they were communicated to St Paul. The words in every city seem to point to revelations made by the Christian “prophets ” of the different churches.
to me. Some MSS. omit these words, but they have the support of A, B, C, D, E, and of many cursives and versions. The phrase shews that in each city in succession St Paul himself received warnings of future tribulations.
bands .... afflictions. These two words are joined together in one of St Paul's epistles. Cf. Some out of contention preach Christ not sincerely, supposing that they raise affliction to my bands (Phil. i. 17).
St Paul anticipated difficulties from the Jews of Jerusalem. Cf. I beseech you therefore brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in your prayers for me to God. That 1 may be delivered from the unbelievers that are in Judea, and, that the oblation of my service may be acceptable in Jerusalem to the saints (Rom, xv, 30-31).
It was unlawful to bind a Roman citizen, but St Paul, the prisoner of Christ, experienced this ignominy at the hands of the Romans (see Eph. iv. 1 ; Philemon 9 ; 2 Tim. i. 8). In his last captivity, St Paul was fettered like a common malefactor.
24. But I fear, etc. The Greek MSS. give two variant readings, both well supported. The one has “account” (Vulgate, “things”) in the accusative as the object of “make”: the other has the genitive of “account,” and “my life” stands as the object of “hold.” The two readings run thus ;
I. But I hold not my life of any account as dear unto myself, so that I may accomplish my course.
II. But I make account of nothing, nor do I hold my life dear to myself, so that, etc.
Tischendorf and the RV. prefer the first rendering.
St Paul expresses the same sentiment in his epistle to the Philippians : So now also shall Christ be magnified in my hody, whether it he my life, or my death. For to me to live is Christ, and to die is gain (i. 20-21).
Some MSS. add “with joy” (μετα χαρας) “course,” but the phrase is not found in A, B, D, nor in the Vulgate.
my course. St Paul frequently uses this metaphor.
Cf. Know you not that they that run in the race, all run indeed, but one receiveth the prize ? So run that you may obtain (1 Cor. ix. 24. See also Gal. v. 7 ; Phil. iii. 13 ; 2 Tim. iv. 7).
and the ministry, etc. This was the duty of testifying the Gospel of the grace of God, St Paul often dwells upon the fact that his mission was a personal call from Christ. Cf. I give him thanks who hath strengthened me, even to Christ Jesus our Lord, for that he hath counted me faithful, putting me in the ministry (1 Tim. i. 12).
St Paul received his commission to preach the Gospel when he was converted, and God then revealed both to Ananias and St Paul that sufferings awaited the latter.
of the grace of God. Mercy is the dominant note of the Gospel message.
25. I know that all you, etc. “ The apostle speaks here from a human point of view, and we must not conclude that he did not revisit Asia. The apostles never had a clear knowledge of the future, but, like ourselves, they remained in uncertainty as regards the morrow” (Mgr. le Camus, in h. L).
St Paul may have returned to Ephesus, since he had the intention of visiting Philemon, who was dwelling at Colossæ, which was not far from Ephesus (See Philemon 2‘2). Some commentators lay special stress on the “ all,” as though St Paul intended to signify that some would be dead and others scattered when next he visited their city.
among whom I have gone, etc. St Paul here refers to his ministry in the different cities of Asia.
of God. These words are not found in א, A, B, C. In the gospels the Church of Christ is sometimes referred to simply as the kingdom. Cf. And Jesus went about all Galilee., teaching in their synagogues, and preaching the gospel of the kingdom (St Matt. iv. 23. See also St Matt, ix. 35).
26. clear. Perhaps there is a reference to the words found in Ezechiel ; If thou dost not speak to warn the wicked man from his way : that wicked man shall die in his iniquity, but I will require his blood at thy hand (xxxiii. 8). As St Paul had taught them the truths of salvation, he would not be held responsible if they failed to attain to eternal life.
27. For I have not, etc. In this verse St Paul repeats the assertion of verse 20.
28. Take heed to yourselves. This expression, which is peculiar to St Luke, occurs several times in the Acts (see v. 35, viii. 6), and in the third gospel in ch. xii. 1, xvii. 3, xxi. 34. It is not so much a warning against some danger as an exhortation to vigilance and circumspection, which we often render in English by “look to yourselves.” St Paul now more particularly addresses the presbyters themselves.
to the whole flock, — i.e. to the special portion of the flock committed to their care, not the entire Church, as in Christ’s charge to St Peter, nor all the Gentile converts, the care of which devolved upon St Paul.
the Holy Ghost hath placed. The call to the priesthood and the grace of the Sacrament of Holy Orders are the special work of the Holy Spirit.
St Paul, speaking of the office of the high-priest, says : Neither doth any man take the honour to himself, but he that is called by God, as Aaron was (Heb. v. 4. See also 1 Cor, xii,). This is another of the many references in the Acts to the Divinity and Personality of God the Holy Ghost. (See v. 3, viii. 29, xiil. 2, 4.)
bishops. There may have been “ bishops ” in the modern acceptation of the term present at Miletus, and St Irenæus speaks of St Paul addressing “ bishops and priests who were from Ephesus and the other adjoining cities” (iii. 14).
to rule. Better, “ to tend ” (ποιμαινειν), as a shepherd tends his flock. The metaphor of a flock is applied to the Church by our Lord Himself. Cf. There shall be one fold and one shepherd (St John x. 16).
the church of God. Codices A, D, E, and the Coptic, Armenian, and Syrian Versions read “of the Lord,” but the phrase “of God” is found in the two most ancient Codices, א and B, and in the Vulgate, and this reading is accepted by Knabenbauer, le Camus, Bengel, Holt, Alford, Wordsworth, and many others. Tischendorf, Meyer, Grotius, Lange, etc., prefer the reading “of the Lord.”
The reasons for accepting the reading of the Vulgate are as follows : —
(а) It has excellent manuscript authority.(b) It is in accordance with St Paul’s language, for he refers thirteen times in his epistles to the “church of God,” but not once do we find the expression “the church of the Lord.”(c) There is no reason for rejecting the phrase “the blood of God,” since this expression is found in the writings of St Ignatius (Epis. ad Eph., 1, Tertullian, ad Uxor., ii. 3), and of several other Fathers of the Church, notably Origen, St Athanasius, St Basil, St Ambrose.(d) There can be no reason assigned why, in this passage, a copyist should have have changed “Lord” into “God,” whereas it is not difficult to conceive that “ Lord ” might have been substituted for “ God,” as being apparently more in agreement with the context, which refers manifestly to the blood of Christ.
purchased. The Greek verb here used (περιποειω ) signifies “ to acquire possession of,” “ to obtain for oneself.”
29. after my departure, In classical Greek, this word usually signifies “arrival,” but it is sometimes found, as here, in the sense of “ departure.” The departure from one place supposes the arrival at another. St Paul is not speaking of his death, but of his leaving them.
ravening wolves. St Paul’s prediction was verified when judaizers and false teachers troubled the peace of the churches of Asia, and made shipwreck concerning the faith. References to false teachers in the epistles : —
(a) Some rejecting have made shipwreck concerning the faith. Of whom is Hymeneus and Alexander whom I have delivered up to Satan, that they may learn not to blaspheme (1 Tim. i. 19-20).
(b) Their speech spreadeth like a canker ; of whom are Hymeneus and Philetus. Who have erred from the truth, saying that the resurrection is past already, and have subverted the faith of some (2 Tim. ii. 17-18).
(c) Diotrephes, who loveth to have the pre-eminence among them, doth not receive us (3 St John 9).
30. perverse things. Truths distorted and falsified.
disciples. Better, “the disciples,” i.e. of Christ.
31. every one of you. St Paul admonished both publicly and privately ; he watched over the clergy and the laity.
night and day. Following a Hebrew idiom, “night” is mentioned first, possibly because they calculated their days from sunset, when the darkness sets in. Like his Divine Master, who instructed Nicodemus hy night, St Paul spent the hours of night in instructing disciples. The assembly of the brethren at Troas was prolonged until midnight.
32. the word of his grace. Those divine gracious words by which God comforts, enlightens, and strengthens His children, and which He has deigned to reveal to them in His Gospel, which is the power of God unto salvation to every one that believeth (Rom. i, 1 6).
an inheritance. Lit. “ a share apportioned by lot ” (κληρονομιαν ).
all the sanctified. When we enter into possession of our inheritance, we, and those with whom we enjoy it, shall have been purified “in the blood of the Lamb. Meanwhile we have to work out our salvation and weave our robe of holiness by acquiring the Christian virtues.
33. I have not coveted, etc. As at Thessalonica and Corinth, so St Paul, when evangelizing at Ephesus, carefully avoided living on the alms of the faithful, to which, nevertlieless, he was justly entitled.
We have numerous proofs of this in the epistles, e.g. — For I seek not the things that are yours but you (2 Cor. xii, 14. See also 2 Cor. xi. 7 ; 1 Cor. ix, 18 ; 1 Thess. li. 9).
silver, gold .... apparel. These are the three typical classes of Oriental wealth. Thus, in the history of the Machabees, we read that Jonathan, the son of Mathathias, took gold and silver and raiment, and many other presents, and went to the king to Ptolemais, and he found favour in his sight (1 Mach. xi. 24). Ephesus was famous for the manufacturing of costly textile fabrics.
34. such things as were needful, etc. In the Greek this passage runs thus : “You yourselves know that unto my necessities and to them that were with me these hands have ministered. ” It has been suggested that as Timothy, who was St Paul's constant companion, was often ill, the apostle had to provide for him.
Cf. Do not still drink water ; but use a little wine for thy stomach’s sake and thy frequent infirmities (1 Tim. v, 23).
these hands have furnished. As the apostle uttered these words, he shewed them his hands, hardened by daily toil.
On this verse Rackham remarks ; “ St Paul has now come to the last and most delicate subject of defence : like Samuel, he appeals to the integrity of his private life. This had been marked by a self-denial which exceeded the highest demand of the ordinary standards of honesty. But in this self-restraint he had given a living example, like the washing of the disciples’ feet by the Lord. And this lesson was especially needed at Ephesus, where priestly office and spiritual power were viewed as the stepping-stones to worldly wealth, where many of the converts had themselves by these means gained large sums (xix. 19), and where the special duty of the presbyters of the Ephesian Gerousia was to protect and manage the vast sums deposited in the temple of Artemis ” (Acts of the Apostles, p. 396),
35. to support the weak. This passage has been explained in different senses, — as referring to those who are weak in faith, to those who are troubled in mind, to the poor, or to the physically infirm. The context, however, favours the view that St Paul referred to the poor, since he exhorts his hearers to help the weak by “so labouring” (οὑτω κοπιωντας ), and the verb used refers to hard manual labour.
to remember. This shews that the maxim was well known to the disciples in Asia.
the word of the Lord Jesus. This is one of the sayings of our Saviour which the gospels do not record. It is also quoted in the writings of St Clement of Rome and in the Apostolic Constitutions. Many sayings of Christ which are now lost must have been current among the early Christians.
how he said. Better, “ that he himself said ” (ὁτι αὐτος εἰπε).
It is a more blessed thing, etc. Commentators explain this passage thus : — It is more blessed to give favours than to receive them, because Cod rewards those who assist their fellows spiritually or corporally, hence the donor receives the greatest profit.
36. when he had said these things. St Luke only gives us a summary of St Paul’s speech, which, as it stands in the Acts, would not have taken more than five minutes to deliver. Consequently the words “ these things” embrace more than the brief outline we possess.
kneeling down. Among the Jews it was usual to stand when praying, especially when giving thanks to Cod. Thus we read that the Pharisee stood and prayed, and our Lord says: When yon shall stand to pray, forgive if you have aught against any man. But prayer of petition, and especially of humiliation, was offered kneeling, or even prostrate on the ground. As this was a peculiarly solemn occasion, St Paul knelt with the brethren, as he did when bidding farewell to the Christians of Tyre (see xxi. 5).
37. falling on the neck of Paul. An Oriental custom.
kissed him. All the disciples “were kissing” (κετεφιλουν) him affectionately in turn. Sadly they parted from their beloved father in Christ.
38. should see. The verb (θεωρειν) in the original often signifies “ to gaze with a fixed, interested look, as men gaze upon a spectacle.” St Luke thus expresses how the ancients and the brethren looked upon St Paul.
And they brought him, etc. The harbour was some few miles from the city. For the custom of escorting a traveller some part of the journey see Acts xv. 3, xxi. 5.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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