and to the word of his grace, which is able to build you up, and to give you 3 an inheritance among all them which are sanctified. 33. I have coveted no man's silver, or gold, or apparel. 1 Heb. 13: 9. commend you to God, and to the word of his grace, which is able to build you up, and to give you the inheritance among all them that are sanc tified. I coveted no man's 33 • Acts 9: 31. 1 Pet. 1: 4. I place you in God's hands. I leave you to his care, who loves you, and is able to keep you from falling without the aid of any apostle. And to the word of his grace. That is, in this connection, to the power of this word as the instrumentality which God employs for the religious confirmation and security of his people. — Hackett. "The word of his grace" means the gracious promises of the Gospel, such as those which Christ gave to his disciples when he foretold the mission of the Comforter (John 17: 7-12). - Cambridge Bible. And the Gospel as a truth and rule of faith and life. Schaff thinks that "the word of his grace' means Jesus Christ, the word of God (John 1: 1-14), who is God's most gracious gift to man, and in whom are all the promises of grace. His grace, which is able. Read, the grace of him who is able. God is able through his gracious word. It is not, however, to be supposed that "the word of his grace" is the only instrumentality employed by God. His Spirit and providence are also directed to the same end; but the word is named because of its great importance in building up the people of God in faith and love and holy activity. — Dr. A. Hovey. To build you up. To edify you. To build you up as a temple is built. They were already founded on the Rock Jesus Christ, and had been built up to some degree. The walls, as it were, were up, but there was yet much to be done; they must be enlarged, new perfections and adornment must be added, the whole must be finished and beautified before they would be perfect and fitting temples of the Holy Ghost.-P. The verb “edify" (to build up), or its substantive, " edification," occurs in some form or other about twenty times in the New Testament, and in every instance except one it is used by St. Paul. -Howson's Metaphors of St. Paul. The figure was a natural one anywhere (comp. I Cor. 3: 10), but it would gain additional vividness from the stately architecture of Ephesus, perhaps also from the presence of one among St. Paul's companions who may have been himself an architect. Plumptre. And to give you an inheritance among them which are sanctified. The figure is taken from the apportionment of the promised land among the Israelites. Cambridge Bible. As the Jews who came out of the wilderness, and the Gentiles who wished to become true worshippers of God, could have a portion and inheritance in the land of promise, so God will give all who become disciples of Christ an inheritance among his people. - P. THE INHERITANCE AMONG THE SANCTIFIED. (1) It is a future inheritance of all the glory and blessedness God has prepared for his saints. (2) It is also a present inheritance of the blessedness God gives his saints in this world, his care, his love, his Holy Spirit, all the experiences of salvation. (3) It is called an "inheritance" because it is not procured by the merits or labor of those who are called to it, but it is given by the bounty of the Father. - Denton. (4) It is an inheritance because it is a sure and abiding possession. (5) The inheritance is glorious because it consists in "communion with God," and also in a "blessed communion with all God's saints.” — Schaff. The blessings of the Gospel here and hereafter are doubly dear because they are shared with others. Each new saint added to the number increases the joy.-P. Sanctified. Made and kept holy as the moral purpose of their salvation. Riddle. Not that they have attained perfect holiness, but the sanctification has begun. They have the new heart which is holy, and they are set apart for God, and have a love of holiness implanted in them. They are truly sanctified even when not yet wholly sanctified. The proof is in the process going on. III. Paul's Counsels Enforced by His Example. - Vers. 33-35. 33. I have coveted no man's silver, or gold, or apparel. In other words, "I seek not yours, but you." The only wealth he cared for was that which has been finely called "property in souls." Taylor. There is a special significance in this statement since he was now carrying alms to the poor at Jerusalem.- Annotated Bible. Even in those early days of the faith, covetousness, the love of gold and wealth, and the things gold and wealth can purchase, was, after all, the greatest temptation in life. Then as now, now as then! How earnestly Paul strove against even the very shadow of appearance of evil in this matter we have constant and ample testimony. - Schaff. Apparel. Raiment is here mentioned along with gold and silver because among the Orientals it was a chief part of their wealth. The Ephesians, we are informed, were celebrated for their luxurious apparel. — Gloag. 34. Yea, ye yourselves know that these hands have ministered unto my necessities, and to them that were with me. 2 so 35. I have shewed you all things, how that labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It more blessed to give than to receive. 1 Acts 18: 3. I Cor. 4: 12. 1 Thess. 29. 2 Thess. 3: 8. is 2 Rom. 15: 1. silver, or gold, or apparel. Ye 34 yourselves know that these ber the words of the Lord I Cor. 9: 12. 12: 13. Eph. 4: 28. 1 Thess. 4:11; 5: 14. 2 Thess. 3: 8. 2 Cor. 11: 9, 12; That these 34. Ye yourselves know. For they had often seen him at his work. hands have ministered unto my necessities. No doubt he held them forth, and they bore marks that not only while at Ephesus, but since that time they had labored for the means of living. Cambridge Bible. He doubtless worked at his trade as a tent-maker here as he did at Corinth (Acts 18: 3). In his letter to the Corinthians, written at Ephesus, he refers to his labors with his hands (1 Cor. 4:12). It has been suggested that he was a partner in trade-matters with Philemon during this residence at Ephesus (comp. Phil. 17). PAUL WORKING WITH HIS HANDS. (1) He could thus be absolutely independent to go and do as he pleased in his Master's work; more freely than if a guest at a friend's house. (2) He avoided all unnecessary asking of favors, and would live a manly, independent life, sure of a competent support without unpleasant obligations to others. (3) His business would be a means of access to the heathen population. Even in our day our business relations may be made a means of leading those to the Gospel whom we could reach in no other way. (4) He would avoid all suspicion of self-seeking in preaching the Gospel. Deceivers often imposed on their followers, but Paul would show that his one chief desire was to save men, not to enrich himself. (5) He set a good example to the many who would be tempted to spend all their time in talking and shirk their daily duties. (6) But Paul did not think that all ministers in other circumstances should do exactly as he did, but only have his self-denial and devotion. They, as he, should not seek for gold or apparel. See Rom. 15:27; 1 Cor. 9: 13, 14; Gal. 6:6; 1 Tim. 5: 17, 18; see also the Saviour's rule, Luke 10: 7. A minister over a modern parish cannot usually do his spiritual work and earn his own living. The people therefore simply give him a living that he may give himself wholly to the Lord's work.-P. Them that were with me. Those referred to here are Timothy, Erastus, Luke, and others who traversed sea and land with the apostle, attached to him as personal friends, and still more as friends of the cause which they served. - Hackett. And when we read of Timothy's "often infirmities" (1 Tim. 5: 23) we may conjecture that there were those among the companions of St. Paul who were less able to work with the hands than the apostle himself. 35. I have shewed you all things. "All things" here signifies "in all ways," by teaching and by life. Not only have I told you in words what is the duty of a Christ-loving man, but I tried to live the life before you which I told you of. Schaff. How that so labouring. As I have done. Ye ought to support the weak. Feeble. That is, the poor, whom this mode of designation contrasts with the rich, who are strong, powerful. But the stricter sense of the word is entirely appropriate, the weak. That is, those unable, in consequence of physical infirmity, to labor for their own support. The apostle would enforce here the duty of industry and self-denial, in order to procure the means of relieving those who are disabled by any cause from taking care of themselves. Others understand the weak of the weak in their religious faith or principles. The apostle's object, as they argue, was to exhort the elders to maintain themselves by their own labor, out of regard to those who would not appreciate their claim to support, who would take offence at the appearance of anything like a mercenary spirit in their teachers. - Hackett. No Christian should labor chiefly for himself, but that he may support those dependent on him, and may give to the poor, and spread the Gospel of our Lord.-P. To remember the words of the Lord Jesus. The words that follow are not found in any of the four Canonical Gospels. They furnish accordingly an example of the wide diffusion of an oral teaching, embodying both the acts and the words of Christ. - Plumptre. Outside the inspired memories of the Gospels we possess the record of some twenty sayings of Jesus Christ which have floated down to us. They come from many centres in the East and West, from Rome, from centres like Alexandria, Ephesus, Smyrna, Cæsarea, and are preserved by the most famous and trustworthy of the oldest fathers of the Church. We ntay, I think, look on them as fragments containing some true and original memories of our Lord's teaching, although, as 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, And 38. Sorrowing most of all for the words 3 which he spake, that they should see his face. no more. they accompanied him unto the ship. And when he had thus spok-36 en, he kneeled down, and prayed with them all. And 37 they all wept sore, and fell on Paul's neck, and kissed him, sorrowing most of all for 38 the word which he had spoken, that they should behold his face no more. And they brought him on his way unto the ship. 3 Ver. 25. has been well said in the case of not a few of them, "whatever nucleus of truth there was at first has been encrusted over with mystic or fantastic imagination."— Schaff's Popular Com. It is more blessed to give than to receive. Here we have a word of Christ rescued from sinking into oblivion; a word of Christ with a word of Paul wrapped around it; the jewel and its setting; the kernel and its shell are both here. The Lord Jesus speaks from experience when he explains how pleasant it is to give. Arnot. (1) It is blessed to receive, to be loved, to be ministered unto. This blessedness is so great that it is the chief object of the majority of lives. "The world's opinion is different," says Bengel. As an old poet says, "A fool the giver, the receiver blessed." (2) But the blessedness of giving is much greater and higher, for (3) It brings greater happiness, more intense. produces a higher quality of happiness. (5) It is the mark of a nobler character. (6) It is the blessedness of God, who is the Great Giver. (7) It is the blessedness of Christ, who "came not to be ministered unto but to minister." (8) It is the blessedness of heaven, where the inhabitants are ministering spirits. (9) It is the blessedness of the Christian religion, which is founded on love, and lives in loving and giving. (10) It is an enduring happiness. --- (4) It IV. The Parting. — Vers. 36–38. Nothing can be more touching than these three concluding verses, leaving an indelible impression of rare ministerial fidelity and affection on the apostle's part, and of warm admiration and attachment on the part of these Ephesian presbyters. Would to God that such scenes were more frequent in the Church! Cambridge Bible. 36. He kneeled down, and prayed. Kneeling was the attitude of prayer, indicating reverence and humility. The early Christians were accustomed to pray standing on the Lord's day, and during the seven weeks which intervened between the Passover and Pentecost, as the appropriate posture of exultation and thanksgiving; on other occasions they knelt. It cannot, however, be shown that this distinction of postures was observed in apostolic times. - Gloag. The particular posture in prayer is not essential, but only that it be some form which naturally expresses devotion. There can be no better attitude than kneeling where it can be conveniently taken.-P. The historian who has recorded what we may call the "charge" of St. Paul, shrinks, with a natural reverence, from reporting his prayer. Eph. 3: 14-21 will enable the thoughtful reader to represent to himself its substance, perhaps even its very thoughts and words. — Plumptre. 37- And they all wept sore. In this final leave-taking between the elders and the apostle we are taught that tenderness is not incompatible with the most burning apostolic zeal and earnestness of soul, and that religion does not destroy the natural affections, but regulates and governs them. Denton. Fell on Paul's neck, and kissed him. These demonstrative expressions of affection are in accordance with Eastern customs (see Gen. 45: 14; 46:29). The word is a strong one, and might be rendered, "kept tenderly kissing him." In the early Church the kiss was a mark of Christian brotherhood, and the " "holy kiss is frequently referred to by Paul (Rom. 16: 16; 1 Cor. 16: 20, etc.), and the "kiss of love," by Peter (1 Pet. 5: 14). — Rev. Com. 38. See his face no more. See last lesson. And they accompanied him to the ship. It is implied that the roadstead where the vessel lay was at some distance from the town. The site of Miletus, though originally on the coast, has gradually receded, till it is now ten miles from the sea. It must have lost its maritime position long before the apostle's time, though not so far inland then as at present. - Hackett. LIBRARY REFERENCES. See last lesson; also, on the duty of teachers, see Ruskin's Sesame and Lilies; and on the sayings of Jesus outside of the Bible, see Wescott's Introduction to the Study of the Gospels. I. PRACTICAL. There Ver. 28. Spiritual power over others depends on what we are ourselves. fore, let us first take heed to ourselves, that we may be able to teach and care for others. 2. The teacher is to his class what a shepherd is to his flock. He must feed, watch over, defend, train, and lead in the right ways. 3. God's church is very precious to him, for it has cost him so much. 4. Vers. 29, 30. The church is always exposed to dangers, both from without and from within. 5. The greatest dangers arise from those within the church perverting the saving truths of the Gospel, as the tallest and rankest weeds grow in the richest gardens. 6. Ver. 31. The way to overcome these dangers is by watching, by earnestness, love, tenderness, patience. 7. Warnings should always be given with tenderness. contrary to the Gospel, and ineffective. Harsh condemnation is 8. Ver. 32. The Christian is to be built up upon the foundation of Jesus Christ, like a temple, costly, beautiful, lighted, filled with worship and love. 9. The children of God inherit from God (1) his character, (2) his happiness, (3) his home. 10. The Christian should labor not so much for himself as to help those who are in need, and to spread the Gospel. 11. Giving from love is the source of the highest blessing. SUGGESTIONS TO TEACHERS. REVIEW the time, place, and circumstances of Paul at the time of this lesson. Have the class give a BRIEF ACCOUNT of the former part of this address. Then come directly to the SUBJECT, A FAITHFUL TEACHER'S COUNSELS TO HIS FLOCK. FIRST COUNSEL. To take heed to ourselves (ver. 28). Take heed first to yourselves, and be right and true, and filled with the Spirit, in order that you may impart to others. Receive from God that you may give to men. Illustration. In some parts they paint garden walls black that they may absorb more of the sun's heat, and so impart more warmth to the fruit trees that lean on them. Those who in any sphere care for souls stand in the position of the garden wall. The more that the teacher absorbs for himself of Christ's love, the more benefit will others obtain from him. It is not the wall which glitters most in the sunshine that does most for the trees that are trained against it: it is the wall which is least seen that takes in most heat for itself; and the wall that has most heat in itself gives out most for the benefit of the trees. Those who drink in most of the Master's spirit are most useful in the world. · Arnot. SECOND COUNSEL. To take heed to the flock (ver. 28). Do your whole duty to those under your care, for the two reasons given in this verse. THIRD COUNSEL. To guard against their enemies (vers. 29, 30). Warn children against those who are seeking to tempt and mislead. Let them tell who they are. Especially guard against perverters of truth. Illustration. Those speakers of perverse things distort the truth, like those convex mirrors which make the looker-on appear very broad or very tall, according as they are turned, but never show him as he really is; or like the glass globes sometimes found hung up in gardens, which show a distorted though beautiful landscape. FOURTH COUNSEL. How to guard against these enemies (vers. 31, 32). (1) By watching; (2) by remembering how others have labored and cared for us; (3) by trusting in God; (4) by being upright in character; (5) by looking forward to our inheritance. Illustration. God's people are called the "sanctified" not because each one is perfect, but because as a whole they are holy; as we sometimes see a tree in the autumn which is radiant with red and gold, and yet not a single leaf is quite perfect, but aids by its own colors the glory of the whole. FIFTH COUNSEL. To follow Paul's example (vers. 33-35). In laboring to support himself and to aid others. SIXTH COUNSEL. To remember the words of Jesus. proved true. It is more blessed to give than to receive. giving is more blessed. Which his own life illustrated and Illustration. (1) We learn best by imparting what we know. (2) The light that shines farthest is brightest in itself. Hid under a bushel, its own central light burns dimmer. (3) Cities grow rich by being centres of commerce, by giving out what they receive. TIME. Paul left Miletus on Monday, April 24, A.D. 58. PAUL, aged 56, near the close of his third great missionary journey. THE ITINERARY OF THIS JOURNEY: Mon., Apr. 24, A.D. 58, Paul sails from Mile- | Sun., Apr. 30, to Sun., May 7, remains a week tus to Coos. Tues., Apr. 25, from Coos to Rhodes. PRONUNCIATIONS.- Acre at Tyre. Mon., May 8, Tyre to Acre. Tues., May 9, stops one day at Acre. Wed., May 10, reaches Cesarea, where he tarries five or six days. A'ker or Ä'ker; Ag'abus; Cesare'ă; Cō'os; Cōs; Cyprus; Mile'tus; Păt'ără; Phěni'ciă; Ptolēmā'is (tõlēmā'is); Rhōdes; Syr'iă; Tyre. INTRODUCTION. Except the story of the shipwreck (chap. 27), there is no part of Paul's life more dramatic than that recorded in this chapter. - Abbott. This After the touching interview with the elders of Ephesus, and the painful farewell on the seashore of Miletus, Paul and his companions resume their journey to Jerusalem. lesson is an account of the incidents of this voyage. And when it came to pass I that we were parted from 1. And it came to pass, that after we were gotten from them, and had launched, we came with a straight them, and had set sail, we course unto Coos, and the day following unto Rhodes, and from thence unto Patara : nassus. EXPLANATORY. came with a straight course unto Cos, and the next day unto Rhodes, and from thence I. After we were gotten I. The Voyage from Miletus to Tyre.-Vers. 1-3. from them. The Ephesian elders and the disciples of Miletus. Put off from the land and set sail. We. Trophimus (ver. 29), Aristarchus (27: 2), and St. Luke. Timothy, it appears, went back from Miletus with the elders to Ephesus; at least he is not mentioned as in Paul's company at Jerusalem, and Ephesus appears to have been entrusted peculiarly to the care of Timothy. - Lewin. We came with a straight course unto Coos. The distance is about forty nautical miles; the direction is due south. The phrase used implies a straight course and a fair wind; and we conclude, from the wellknown phenomena of the Levant, that the wind was north-westerly, which is the prevalent direction at this time of the year. Thus they would run clear before the wind all the way to Rhodes. C. and H. Coos. More properly Cos. This was a small island about forty miles south of Miletus, opposite the coast where lay the cities of Cnidus and HalicarIt was famous for its wines and fabrics. - · Rev. Com. It must have been of special interest to Luke, the physician, since it was the birth-place of Hippocrates, and boasted of a school of medicine traditionally connected with Esculapius, whose temple was so filled with votive models as to be in reality a museum of pathology and anatomy. The city is still in existence under the name Stanchio, a corruption of "es tan Co" (toward Cos). Abbott. The day following unto Rhodes. An island and a city, fifty miles south-east of Cos. It was one of the fairest portions of the world. There was a proverb that "the sun shone every day in Rhodes." From its unrivalled situation, lying as it does on the verge of two of the basins of the Mediterranean Sea, it has always been an emporium for the eastern and western trades. It possessed a great temple to the sun, and was famous as the site of the Colossus, one of the seven wonders of the world, a colossal figure of brass at the head of the harbor, and over 100 feet high, so that vessels sailed between its legs. — Rev. Com. This island now belongs to the Turks, still bears its ancient name, and has a population of about 20,000.- Gloag. From thence unto Patara. Patara was a seaport of Lycia, situated near the mouth of the river Xanthus, and opposite to the island of Rhodes. It may be considered as the port of the city Xanthus, the capital of Lycia, from which it was ten miles distant. Here was a famous oracle of Apollo, which was regarded as scarcely inferior to the oracle at Delphi. - Gloag. Its extensive ruins are almost covered with sand, and its once commodious harbor is now described as a pestilential marsh. Cook. |