RAISING EUTYCHUS IN TROAS AND A FAREWELL ADDRESS IN MILETUS Tribulations were always accompanying the apostle Paul, So was the exalted grace of God, as though they were two close sisters always in his company wherever he went. In the last chapter, we saw how the magicians burned up their books, and how Demetrius the silversmith led a riot to try the apostle. In the present chapter, God is glorified in him, when a young man called Eutychus fell down from the third story and was taken up dead, but God raised him up by His apostle’s hand. In Miletus, the apostle delivered a farewell address to the elders of the church, revealing his practical concept of shepherding. 1- A plot against the apostle in Helace, in Greece. 1- 3 2- Departing to Troas. 4- 6 3- Raising the young man Eutychus from the dead 7– 11 4- Departing toMiletus 13– 16 5- His farewell address 17– 35 6- A moving warm farewell 36– 38 1- A plot against the apostle in Helace in Greece In his commentary on this chapter, Matthew Henry says that Paul’s journeys, so presented concisely, if they were all recorded, they would be worthy to be written in gold letters. What we have here are just general glimpses of the events, extremely valuable. “After the uproar had ceased, Paul called the disciples to him, embraced them, and departed to go to Macedonia” (Acts 20: 1). It is believed that St. Luke disregarded an earlier very short (second) visit to Corinth, especially that he was absent for three years while St. Paul was in Ephesus. Now the apostle Paul is visiting Corinth for the third time, as it came in (2 Cor 12: 14, 13: 1-2). He wrote to Corinth for the third time (the epistle preceding the first epistle was not recorded (1 Cor 5: 9, 11), exhorting the believers not to mix with adulterers, which the Corinthians misunderstood to mean not mixing with all evildoers, namely, not dealing with the people of the whole world). That is why the epistle, counted as being the first, came to confirm: “…I certainly did not mean with the sexually immoral people of this world, since then you would need to go out of the world. But now I have written to you not to keep company with anyone named a brother, who is a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner – not even to eat with such a person” (1 Cor 5: 10-11). So the first epistle, now in our hands, includes a clarification of what came in the lost preceding epistle. In Macedonia, he wrote the third epistle to the Corinthians, counted as the second, in autumn of the year 57 AM. And in winter of the year 58 AM, he wrote his epistle to the Romans. The apostle Paul departed from Ephesus after the day of the Pentecost, namely in the spring of the year 57 AM, heading north: “Now when he had gone over that region and encouraged them with many words, he came to Greece and stayed three months” (Acts 20: 1-3). 770 Here, St. Luke gave a very concise account, whereas the epistles of St. Paul revealed details that did not come in the book of Acts, of which, when he departed from Ephesus, he set forth to the north, going from one city to another, and from one island to another, until he came to Troas. Most probably, he had in his company two disciples from Ephesus: Tychicus and Trophimus, who accompanied him going and coming back, beside other disciples. As the uproar provoked by Demetrius and the silver craftsmen ceased (Acts 19: 40-41), the apostle counted what happened as a command by the grace of God to move to minister somewhere else, as his departure from Ephesus would quiet down the uproar of his opponents, and provide the church with an atmosphere of peace. Some believe that he wrote his first epistle to the Corinthians before his departure, having included: “I have fought beasts in Ephesus”, referring to the uproar which happened, although some believe that he was actually cast among hungry beasts, and saved by God. He did not depart from Ephesus in haste as though in fear, but quietly called his disciples to him, and bid them farewell by a kiss of love, as it was the custom in the early church. He set forth to the Greek churches which he established, to water what he had previously planted, starting with the church in Corinth, as was his plan before the riot took place (Acts 19: 21). The apostle Paul gave an account of his departure from Ephesus, in his second epistle to the Corinthians. When he came to Troas, he found a great chance to preach the gospel, although he was grieved to hear about the commotion and divisions in Corinth. The apostle sent Titus to Corinth to deal with those serious problems among the believers, and expected to encounter with him in Troas, but when he could not manage to come, Paul , with a heavy heart departed from Troas, heading to Macedonia to encounter with his helper (2 Cor 12-13). When finally Titus came from Corinth bearing good news about better conditions of the church (2 Cor7: 5.16), the apostle wrote his second epistle and sent it with Titus and another brother (2 Cor 8: 17-19), before his departure to Corinth. “Now when he had gone over that region and encouraged them with many words, he came to Greece” (Acts 20: 2). In Greece, he went to visit Philippi and Thessalonica, where he preached among them, not committing himself to a certain time. St. Luke did not record the activities of the apostle Paul in those regions, other than the phrase in our hand (Acts 20: 2). He stayed for three months visiting the churches and preaching in Greece and Achaia, and from there he wrote his epistle to the Romans, in which he proclaimed his desire to go to Jerusalem, and from there to Rome (Rom 15: 22-29). The apostle probably was not aware that he would set forth from Jerusalem to Rome, as a prisoner for the sake of the Lord. St. Luke did not tell about the goal of the apostle’s visit to Jerusalem, namely, to offer what he has collected from Macedonia and Achaia, to help the poor in Jerusalem (Rom 15: 25-27; 2 Cor 8: 1-9). “Gone over that region”, Macedonia and around it. He probably went to Macedonia via Troas, where he expected to find Titus there (2 Cor 2: 12). Not finding him there, he headed to Philippi and Thessalonica, etc., then returned to Greece. 771 "Observe how we everywhere find him accomplishing all by means of preaching, not by miracles" 1. St. John Chrysostom “And when the Jews plotted against him, as he was about to sail to Syria, he decided to return through Macedonia” (Acts 20: 3). St. Luke did not tell anything about that plot Against St. Paul. Some believe that it was probably an attack on the ship, or arresting him inside it, that is why he decided to travel by land. That proved to benefit the churches in Macedonia, which enjoyed another visit by the apostle. “He was about to sail to Syria”, to Antioch, on his way to Jerusalem. 2- Going to Troas “And Sopater of Berea accompanied him to Asia – also Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia” (Acts 20: 4). Those laborers in the vineyard of the Lord, who accompanied St. Paul in his travel, were most probably of his disciples. Sopater of Berea: Most probably the same Sosiopater mentioned in (Rom 16: 21), whom he called ‘my kinsman’. Timothy: He was among his company, although the apostle left him in Ephesus, then wrote to him his first epistle to instruct him to work, not only in Ephesus, but in other locations as well. Afterwards, Timothy came back to accompany him. Trophimus: of Ephesus (Acts 20: 29): When the apostle wrote his second epistle to Timothy, he was ill (2 Timothy 4: 20). Tychicus: He was the subject of confidence of the apostle, and his strong love, in his epistle to the Ephesians, he called him "a beloved brother and faithful minister in the Lord” (Eph 6: 21-22). Why did St. Paul travel with such a large company of disciples, laborers in the vineyard of the Lord? 1- He preached the word, and in case someone accepted the faith, he used to deliver him to one of his disciples to teach and train him on the holy life of faith. 2- Wherever the apostle went to minister, the devil provoked much trouble inside and outside; so, there was need for those ministers to take care of the church, lest there would be confusion caused by that controversies against the apostle. 3- They accompanied him as disciples to be trained by him on preaching, to be prepared to minister according to the same program. 4- Some believe that, on account of his weak body because of some sickness, his disciples were supporting him in his many trips. “Those men, going ahead, waited for us at Troas” (Acts 20: 5). Some of his friends went ahead to meet him in Troas, whereas some of them like Trophimus kept in his company all the trip to Jerusalem (Acts 21: 19). Here, St. Luke says again “We”, and kept it this way until Acts 20: 15, then to resume anew in Acts 21: 1, which indicates that the author stayed in Philippi during the second preaching journey of the apostle (Acts 16: 16). And now, he caught up with him in Philippi in the house of Lydia, to stay with him until they reached Jerusalem. 1Hom. On Acts. Hom. 43. 772 While a group of his friends went ahead of him until Troas, the apostle remained in Philippi to keep the feast of the Unleavened Bread, then he sailed together with St. Luke to Troas to join the other friends. Yet some believed that he only mentioned the timing, that is, not by necessity he kept the feast. And some believe that those who went ahead were only Tychicus and Trophimus. “But we sailed away from Philippi after the days of the Unleavened Bread, and in five days joined them at Troas, where we stayed seven days” (Acts 20: 6). That journey across the Aegean Sea had previously taken from them only two days (Acts 16: 11-12), Yet traveling by sea, not being always predictable, took from them this time five days, the wind was probably not favorable. What preoccupied the apostle’s mind during the days of the feast of the Unleavened Bread was that the Lord Christ is our Passover, who was slain for our sake, And that the Christian life is a new feast of Unleavened Bread (1 Cor 5: 7-8). The truth came to replace the shadow. In Troas: the foremost point of setting forth from Asia to Europe, where a Macedonian man appeared in a vision to the apostle Paul, pleading with him, saying, Come over to “Macedonia and help us” (Acts 16: 9), That was during his second preaching journey. During his second preaching journey, the apostle did not stop long in this city, But in this third journey he insisted on staying long enough to establish a firm ministry to Christ and the gospel: “When I came to Troas to preach Christ’s gospel, and a door was opened to me by the Lord, I had no rest in my spirit, because I did not find Titus my brother, But taking my leave of them, I departed for Macedonia” (2 Cor 2: 12, 13). 3- Raising the young man ‘Eutychus’ from the dead “Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight” (Acts 20: 7). Ready to depart the next day, Paul stayed after celebrating the sacrament of the Eucharist (breaking bread) to speak to them for a long time until midnight before the dawn of Sunday. The early church used to sanctify the day of the Lord “Sunday” (1 Cor 16: 2; Rev 1: 10). Here is a clear reference that Sunday was sanctified as the day of the Lord in the days of the apostles, in which the ministry of the word, and the collective worship celebrating the sacrament of the Eucharist, used to take place. That was probably beside some Christians of Jewish origin, sharing with their Jewish brothers their worship on the Sabbath in the temple in Jerusalem, being a symbol of the day of the Lord, as a celebration of the resurrection of the Lord Christ and the dwelling of the Holy Spirit upon the disciples. Being ready to depart the next day, and because everyone was eager to hear the word of God, the apostle kept on talking until midnight. It was as though the words of farewell were presenting the word of God, as a source of comfort, both to him and to them. The church does not separate the worship from the listening to the word, neither through the spiritual readings, nor the sermon. Both of them are an integral part of the worship, whose goal is the enjoyment of the word of God, and the enlightenment of the mind and the heart, to prepare the believer to receive and to live the secrets of the word. 773 St. John Chrysostom presents a magnificent description of the situation, how the house was full of lamps, the apostle standing in the middle, while the place was so packed with people, that some of them sat in the windows, how the apostle kept talking to them until midnight, knowing that they would see him no more, although he did not tell them that lest they weaken. That Young man is actually rebuking us, having been resisting nature, doing his best to keep awake to listen to the apostle until midnight1. “There were many lamps in the upper room where they were gathered together” (Acts 20: 8). They gathered together in the upper room to listen to the sermon and to enjoy the sacrament of the Eucharist. The reference to many lamps is not without significance, as the church, since the days of the apostles, cared for light, as it calls for living in the light. “And in the window sat a certain young man named Eutychus, who was sinking in a deep sleep. He was overcome by sleep, and as Paul continued speaking, he fell down from the third story and was taken up dead” (Acts 20: 9). Eutychus means (lucky). Some scholars blame him for sitting at the window, as he would not be harmed if he was sitting on the floor. But he was actually not to be blamed, as the upper room was packed with listeners, and there was no place on the floor to sit. Sinking in deep sleep does not imply that he did not care for what the apostle was saying, but he was overcome by the weak human nature. The devil probably intended to cause some disturbance by that incident, Yet God, through His exalted care, turned it to His glory, and the edification of the church. "And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and though (he felt himself) weighed down by sleep, he did not go away, nor yet fear the danger of falling down. It was not from listlessness that he slumbered, but from necessity of nature. 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" 2. St. John Chrysostom “But Paul went down, fell on him, and embracing him said, ‘Do not trouble yourselves, for his life is in him’” (Acts 20: 10). “fell on him”, the way Elisha did with the little child of the Shunammite woman (2 Kings 4: 32-35), a sign of great compassion and a strong wish to restore him to life. “Do not trouble yourselves”, He said. 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 is in him” 3. St. John Chrysostom “Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed” (Acts 20: 11). Paul came up to the upper room, broke bread, and resumed his speech, which probably turned from a sermon to a debate, as that incident of raising the young man from the dead has created a more friendly atmosphere, and a chance for questions and answers about the living life of faith. 1Hom. On Acts. Hom. 43. 2Hom. On Acts. Hom. 43. 3Hom. On Acts. Hom. 43. 774 “And they brought the young man in alive, and they were not a little comforted” (Acts 20: 12). At the end of that wonderful evening that extended until dawn, all those present came to congratulate the young man on being raised from the dead, many of them had a stronger faith because of that miracle. 4- Going to Miletus “Then we went ahead to the ship and sailed to Assos, there intending to take Paul on board, for so he had given orders, intending himself to go on foot” (Acts 20: 13). Assos: Many towns bore this name: one in Lysia, another in the province of Apollos, a third in Mysia, a fourth in Lydia, and a fifth in Iris; he most probably meant the last one, between Troas and Miteliny, 20 miles by land from Troas, but double that distance by sea, hence the apostle preferred to go on foot, as he usually did. Some believe that he preferred to go on foot, while leaving his companions to go by sea, despite his great love for his friends, yet he, from time to time, preferred to walk alone to contemplate in God. Whereas others believe that, in his love for his friends, he chose for them the easier way, choosing for himself the harder one, to practice some kind of self-sacrifice, and submission to suffering, in a fellowship with the passion of Christ. In response to the persuasion of the officials in Troas, the apostle Paul stayed with them few more hours. That is why he let his friends go by ship, to wait for him in Assos, to sail together southward towards the island of Lyspus and its port city Mitylene, where they embarked and went on foot to Mitylene, they sailed by another ship. Some claim that the apostle Paul was not accurate in his schedules, on account of what is said, “ that he was hurrying to be able to be at Jerusalem, if possible, on the day of the Pentecost” (Acts 20: 16). Yet others say that he was extremely accurate, and managed to realize his goal, having started his journey from Philippi after the days of the feast of the Unleavened Bread, to arrive at Jerusalem on the day of the Pentecost. He spent the 49 days between the Passover and the Pentecost in the following way: The seven days of the feast of the Unleavened Bread, he spent in Philippi (Acts 20: 6). Five days on the way to Troas, as the wind conditions were favorable (Acts 20: 6). Seven days in Troas (Acts 20: 6). Four days in the island of Chios, then to Miletus (Acts 20: 13-15). Two days in Miletus, to bid the elders of the church of Ephesus farewell (Acts 20: 17). Three days sailing to Patra via Cos and Rhodes (Acts 21: 1). Two days from Patra to Tyre (Acts 21: 3). Six days spent in Tyre (Acts 21: 4). Two days from Ptolemais to Caesarea (Acts 21: 7-8). The total was 37 days, leaving 12 days as standby, in case of any problem, because the transportation in those days was unpredictable. "We often find Paul parting from the disciples. For behold again, he himself goes on foot: giving them the easier way, and himself choosing the more painful. He went on 775 foot, both that he might arrange many matters, and by way of training them to bear a parting from him" 1. St. John Chrysostom “And when he met us at Assos, we took him on board and came to Mitylene” (Acts 20: 14). Mitylene: The capital of the island of Lyspus, famous for its beautiful location, and its superb buildings. The island of Lyspus is one of the largest in the Aegean Sea, and the seventh largest among the islands of the Mediterranean Sea, with a circumference of 178 miles. The city nowadays is called Castro. “We sailed from there, and the next day came opposite Chios, the following day we arrived at Samos and stayed at Trogyllium, the next day we came to Miletus” (Acts 20: 15). Chios: Also called Cos, is an island among a group of islands between Lyspus and Samos, on the coast of Asia Minor, known nowadays as Skoy, long-time remembered for the horrible massacre done by the Turks in the year 1823 AD, killing all its inhabitants. Samos: Also one among a group of islands, on the coast of Lydia, famous in the old days for their superb wines. Trogyllium: A city or a protrusion of land in Ionia in Asia Minor, between Ephesus and the opening of the river of Macander, facing Samos. Miletus: Also called Miltern, a city and Sea port, and capital of old Ionia, Originally formed of the Colony of the Cretans, that became very strong, and famous for its huge temple of Apollo, and as the hometown of Talis, one of the seven wise men of Greece. Between 40 and 50 miles far from Ephesus, it is called nowadays Milas by the Turks. “For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia, for he was hurrying to be at Jerusalem, if possible, on the day of the Pentecost” (Acts 20: 16). As he could not resist the insistence of his friends in Ephesus to stay sometime with them, he decided to sail past the city. "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 honor the feasts, wishing to gain even his adversaries: at the same time also he delivers the word" 2. St. John Chrysostom 5-His farewell address “From Miletus he sent to Ephesus and called for the elders of the church” (Acts 20: 17). As he did in Rome, when he sent and called the leaders of the Jews, to clarify the situation, that he did not come to Rome, to accuse his nation, the high priest, or the Sanhedrim (Acts 28: 17-19), so as not to be considered as a traitor to his nation or his religion; he also sent and called for the elders of the churches of Ephesus, from 20 miles far, to remind them of their shepherding mission: “Take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of 1Hom. On Acts. Hom. 43. 2Hom. On Acts. Hom. 43. 776 God which He purchased with His own blood” (Acts 20: 28), presenting himself as a practical role model of shepherding. He applied the term ‘overseers’, namely ‘Bishops’ to the priests, as at that time they were using both terms. (Phil 1: 1) As it is not probable to have many bishops in one city, it is obvious that he is giving that name to the priests as well. In his epistle to the Philippians, he calls the blessed Epaphroditus “your messenger” (Phil 2: 25), clearly referring that he entrusted him with the apostolic work, calling him ‘a messenger’, namely ‘apostle’1. Fr. Theodoret, Bishop of Cyrus “And when they had come to him, he said to them: ‘You know, from the first day that I came to Asia, in what manner I always lived among you” (Acts 20: 18). His speech bore the spirit of a compassionate father, revealing his life and teachings, and reminding them of how he lived among them for three years (Acts 20: 30), during which they must have seen his life which he dedicated to the gospel, his living faith, and his faithfulness in his love for God and for them. There was nothing to testify to the holiness of their life, more than their direct contact with him, and that of the neighboring countries in Asia. "I always lived”, He never lived one time according to one manner, and other time according to another. All his life shone with the splendor of God’s work in him. “Serving the Lord with all humility, with many tears and trials which happened to me by the plotting of the Jews” (Acts 20: 19). St. John Chrysostom believes that the apostle, in his address to the priests of the church, parades two important issues: love and steadfastness, and that what he presented was not with the spirit of boasting, but to teach the priests to follow his example in ministry2. His style was ministering to God not to the people, preoccupied with the glory of God, the edification of His church, and the setting of His kingdom in the heart of every one, never flattering on the expense of the salvation of the souls. He never ministered with self-esteem, but “with all humility, with many tears and trials”, sharing with his Lord, his humility, and his bearing of trials and passion for the sake of His love of mankind. The apostle often referred to the compassion of his heart, expressing it in his flooding tears for the sake of many (Phil 3: 18). Wherever he went, many of the Jews plotted to kill him some way or another, as demonstrated several times throughout the Book of Acts. “And how I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house” (Acts 20: 20). He did not stop presenting every thing helpful to them, being faithful in his love, seeking their happiness in the Lord, and their enjoyment of the inner glory. He never ministered out of bigotry, to seek greater numbers, or to boast success, but in fatherhood, sought what is for the edification of his children. That is the goal of the gospel, as “All Scripture is profitable” (2 Tim 3: 16). “Proclaimed to you”, The Greek term came to mean proclaiming in public gatherings, as what he preaches there, he proclaimed in every house. 1 Epistle to the Philippians, 1.1-2. 2Hom. On Acts. Hom. 44. 777 In his visits to every house, he had only one goal, to spread the word of God. It is remarkable that, although being the apostle to Gentiles on the level of the whole world, going from one country to another, and from one city to another; yet, whenever he found a chance, he visited houses, not for paying compliments, or to discuss worldly affairs, or even church administrative affairs, but to spread the word of salvation, by which he could confirm: “I am innocent of the blood of all men” (Acts 20: 26). “Testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ” (Acts 20: 21). Two things preoccupy the Apostle Paul's mind and heart: faith and repentance. By his faith he testifies to the Lord Christ to every Jew and Gentile (Greek), namely to all mankind; whereas repentance is the return “to God”, as sin is actually directed against the Holy God, who is without sin, It draws man from the divine presence, and deprives him of God, who is alone capable of forgiving sins. “And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there” (Acts 20: 22). He went to Jerusalem according to the divine ordinance; he went “bound in the spirit”. Despite knowing that afflictions and tribulations were waiting for him there, he did not know what they were. He only knew that he was going under the direction of the Holy Spirit. He was not throwing himself to the tribulations by his own accord, or in selfesteem, or according to his wisdom or capabilities. He was not going out of longing to see the city of his fathers – Jerusalem, or to worship in the Jewish temple, but as someone bound and drawn by the Spirit, and with pleasure, he walked according to His direction, whatever the outcome was. He set forth from Asia, not fleeing from the afflictions and tribulations provoked by many, But he was crossing over to a way full of them. He was going to a battle far more severe and fierce. He went to Jerusalem, not bound by the body, as he needed nothing carnal to go there, but he went bound by the Spirit of the Lord. All he knew is that he was going to pass through fierce storms in Jerusalem, But God of the whole world is present, and is capable of turning these storms to the glory of His name and the edification of His church. “Except that the Holy Spirit testifies in every city, saying that chains and tribulations await me” (Acts 20: 23). The Holy Spirit testifies, either by direct proclamation to him, or through prophecies he hears from those who have the gift of prophecy, as it came in Acts 21: 11, that he would be chained, and would enter into tribulations, the details of which he did not know, That was testified by the Spirit, not in one single city, but in many. “But none of these things move me, nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God” (Acts 20: 24). None of all these tribulations could deprive the apostle Paul of his joy which accompanied him in all his strife, counting his temporal life as valueless, that he offered a sacrifice of love to God. All what preoccupied him was to realize his goal, and to consummate his ministry which he received from the Lord Himself (Gal 1: 12), to testify to the gospel of the grace of God. 778 The apostle counted himself as taking part in a race (Acts 13: 25; 1 Cor 9: 24; 2 Tim 4: 7; Heb 12: 1). What preoccupied him in his strife was to keep his joy in the Lord, until the last breath of his life, “finish my race with joy”. Here, the apostle Paul reveals to them his own view of the ministry: 1- The temporal life is of no value to man compared to reaching his goal of the salvation of his soul and those of his brethren. 2- The ministry is a race, during which the minister never stops running, until he receives the crown of victory from the hand of the Lord. 3- The minister is characterized by perpetual joy amid his strife, even before death. 4- The realization that ministry is a personal call from God Himself. 5- The task of the minister is the joyful testimony to the grace of God which abundantly works. "You see that in casting out the tyranny of death, he also overthrew the strength of the devil. For he who has learnt to study innumerable [truths] concerning the resurrection, how should he fear death? Therefore do not be grieved, saying, why do we suffer such and such things? For so the victory becomes more glorious" 1. "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 the one hand, showing it to be glorious from its being a race, on the other, showing what was due from it, as being a ministry. I am a minister: nothing more" 2. "For it was Paul alone who suffered in good earnest all things for Christ's sake, not for the sake of the kingdom, or his own honor, but owing to his affection to Him. But as for us, neither Christ nor the things of Christ draw us from the things of this life; but as serpents, or snakes, or swine, or even as all of them at once, so do we keep dragging on in the mire. Yet did God give up even His Son for you" 3. St. John Chrysostom "Paul denied himself, when, knowing that chains and tribulations awaited him in Jerusalem, he willingly offered himself to danger" 4. St. Ambrose “And indeed now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more” (Acts 20: 25). The apostle declared that such encounter is one of farewell, as they would see his face no more in this world, He would not return to Ephesus, but would face tribulations in Jerusalem, that he would go to Rome, and other cities like Spain. It is difficult to express the apostle’s feeling as he bid them farewell, knowing that he would see them no more, but what preoccupied his mind was that, since he preached among them the kingdom of God that embraces all, death would not be able to separate them. 1Homilies on Heb. Hom. 4.6-7. 2Hom. On Acts. Hom. 44. 3Hom. On Rom. Hom. 15. 4 Epistles, 63.73. 779 “Therefore I testify to you this day that I am innocent of the blood of all men” (Acts 20: 26). The apostle Paul proclaims that he was faithful in his ministry to them, that he was not slothful to any of them, and even that he was going to take them along on the Day of Judgment as witnesses of his faithfulness and loyalty. If any of them perished, he would be innocent of his blood before God. “Innocent of the blood of all men”: The blood here refers to the eternal perdition, that is similar to shedding of blood and to horrible death. He is innocent of the perdition of any Jew or Gentile. He was not to blame for anything on his part. “I am innocent of the blood of all men” (Phil 2: 26): This was fit and proper for Paul to say, but we dare not say it, conscious as we are of numberless faults. Whereas 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: but we must say that of Moses, "The Lord was angry with me on your account" (Deut 3: 26), because you lead us also into many sins 1. St. John Chrysostom “For I have not shunned to declare to you the whole counsel of God” (Acts 20: 27). No fear of anyone or flattering anybody hindered him from declaring God’s counsel which seeks the salvation of all. The gospel to him was open, to offer it to all, despite the persecutions. He never sought temporal glories; He presented the truth frankly and fully, simple and clear, with no human philosophy. Here, the apostle presents himself as a role model minister to the Lord Christ, who never stops teaching. No one in the church, even a saint, can call himself a shepherd, unless he is able to teach those he shepherds2. St. Jerome “Therefore, take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Acts 20: 28). The apostle warns them against the dangers, they were going to face, which might cause destruction to them and to the flock of Christ. “To yourselves”: The minister, even the Bishop, should take heed to the salvation of his soul (Col 4: 17; 1 Tim 4: 14). The Bishop is exposed to temptations more than his flock, as the devil does his best to destroy him in order to destroy them. “And to all the flock”: The Bishop is committed to give an account for every single soul of his flock before God. He should always teach, guide, and give advise to everyone, to protect him from the fatal strikes of the enemy. The shepherd does not seek what is for himself, or what is for his temporal life, but exerts himself for the flock, following the example of the Good Shepherd. And to keep the Bishops from being disturbed, as who could ever be able to minister every single one of the flock, he confirmed to them that it is the Holy Spirit who set them, that the church is the church of God the Father, and that the incarnated Son has 1Hom. On Acts. Hom. 44. 2 Ep. to Ephesians, 4.11. 780 purchased her with His blood. The Holy Trinity – the mighty God, the Philanthropic, is the Support of the shepherd, who is serious in his love, and faithful in his ministry. God has called them, and the Holy Spirit has set them for ministering and shepherding. This thought, namely, “God’s call to men”, preoccupied the apostle’s heart, and never left it. The scholar Origen believes that every believer is committed to be preoccupied with God’s call for a particular role for himself in the edification of the church. As Paul is called an apostle, the Romans are as well, if not apostles, they are called to be saints in obedience to faith. We already spoke about the various modes of calling1. “overseers”: In this sermon, he sometimes call them ‘elders’, sometimes ‘priests’, and sometimes ‘overseers’, namely, ‘Bishops’. Age-wise, they were ‘elders’; Ministrywise, they were the priests of the Most High; and rank-wise, they were ‘Overseers’, or ‘Bishops’. The expression “The church of God”, here, came in many versions, especially the Syrian, as “The church of the Lord”, having been purchased by the blood of the Lord (1 Cor 6: 20, 7: 23; 2 Pet 2: 1). "You see, he calls the things of the Spirit, the Son's, and the things of the Son, the Spirit's.”Grace and Apostleship;" that is, it is not we that have achieved for ourselves, that we should become Apostles. For it was not by having toiled much and labored that we had this dignity allotted to us, but we received grace, and the successful result is a part of the heavenly gift" 2. “Take heed to yourselves” (acts 20: 28): this he says, not because our own salvation is more precious than that of the flock, but because, when we take heed to ourselves, then the flock also is a gainer3. "The matter is exceeding serious, for it is "the Church of the Lord:" great the peril for with blood He redeemed it: mighty the war, and twofold" 4. St. John Chrysostom "You are not his to whom you have been born, but His to whom you have been born again, and who has purchased you at a great price with His own blood" 5. St. Jerome "He is sold, and very cheap, for it is only for thirty pieces of silver (Mark 26: 15); but He redeems the world, and that at a great price, for the Price was His own blood. As a sheep He is led to the slaughter (Acts 8: 32), but He is the Shepherd of Israel, and now of the whole world also" 6. St. Gregory Nazianzen “For I know this, that I after my departure, savage wolves will come in among you, not sparing the flock” (Acts 20: 29). The apostle Paul prophesies about the appearance of false teachers, like savage wolves, who do not spare the flock, but devour and destroy, seeking their own temporal 1 Comm. On Rom 1.6. 2Homilies on Romans. Hom. 1. 3Hom. On Acts. Hom. 44. 4Hom. On Acts. Hom. 44. 5 Letter 54 to Furia, 4. 6Oration 29, On the Son, 20. 781 interests, and holding fast to their personal will. Many of those would only be preoccupied with ‘debates’, yet not for the sake of seeking the truth, but for the mere love of debating. The savage wolves, the apostle Paul proclaims, would come in among the flocks of Christ, not sparing it. Those false apostles and teachers would vomit the bitter deceit of the devil, would utter controversial things, to lead the ignorant souls to perdition, and to wound their weak conscience (1 Cor 8: 12) 1. St. Cyril the Great "The heretics, by their good words and smooth tongue, deceive the hearts of the innocent, disguising with the name of Christ as it were with honey the poisoned arrows of their impious doctrines" 2. St. Cyril of Jerusalem "Flattery is always insidious, crafty, and smooth. And the flatterer is well described by the philosophers as "a pleasant enemy." Truth is bitter, of gloomy visage and wrinkled brow, and distasteful to those who are rebuked" 3. St. Jerome "But if every man is a liar, and God only true (Rom 3: 3), what else ought we, the servants, and especially the priests, of God, to do, than forsake human errors and lies, and continue in the truth of God, keeping the Lord's precepts?" 4. St. Cyprian “Also from among yourselves, men will rise up, speaking perverse things, to draw away the disciples after themselves” (Acts 20: 30). The danger which comes from inside is more bitter than that which comes from outside, especially when it comes from teachers or ministers inside the church. The apostles mentioned names of persons who did harm to the inside of the church, like: ’Diotrephes’ (3 John 9), ‘Phygellus’ and ‘Hermogenes’ (2 Tim 1: 15), and ‘Hymaeus and Alexander’ (1 Tim 1: 20), those who, because of their love of dignity, created parties inside the church, that caused disturbance and division. The church does not fear the enemy from outside, if she has no opponents inside. All the powers and plans of the persecutors are counted as nothing, as long as the inside is sanctified in the Lord. “Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears” (Acts 20: 31). The apostle Paul did not cease to call the Bishops, all the ministers, as well as the people, to watch. And as he writes to the Thessalonians: “Therefore let us not sleep, as others do, but let us watch and be sober. For those who sleep, sleep at night, and those who get drunk are drunk at night. But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation” (1 Thess 5: 6-8). We should sleep half-alert. The sleeping person is fit for nothing, like the dead one. That is why, even by night, we should wake up to praise God. Blessed are those who 1 Comm. On St. Luke. Hom. 73. 2 Catechetical Lectures, 4.2. 3 Against the Pelagians, 1.26. 4 Letter, 67.8 782 watch anticipating His coming. They make themselves like angels, about whom we say that they are always watchful1. St. Cyril of Alexandria The winged messenger of the day Sings loud, giving the good news of the approaching dawn. In exciting tunes, Christ calls our sleeping souls to wake up and live with Him. He cries out: "Forsake the foolish relaxation. Forsake the sleep of death, and the erroneous slothfulness. Watch with alert hearts, righteous, and pure. I am coming very soon!" 2. Father Prodentius If the apostle did not cease, for three years, to warn everyone night and day with tears, How much it is fitting for each one of us to watch seriously his own salvation! He spent three years in Ephesus, two of which in the school of Tyrannus (Acts 19: 10), three months debating in the synagogue in Ephesus (Acts 19: 8), and the rest of the time in other places. By the three years he probably meant, according to the Jewish custom, any part of the year, counted as a whole year. "When the sick man sees his physician partaking of food (that is for the sick), he also is incited to do the same: so likewise here, when he sees you weeping, he is softened: he will be a good and great man" 3. "We accuse, we rebuke, we weep, we are in anguish, although not openly, yet in heart. But those (inward) tears are far bitterer than these (outward ones): for these indeed bring a kind of relief to the feelings of the sorrowful, whereas those aggravate it, and bind it fast. Since when there is any cause of grief, and one cannot give vent to the sorrow, lest he should seem to be vainglorious, think what he suffers! For what hope is there for the teacher, when his flock is destroyed? What kind of life, what kind of expectation is there for him? With what sort of confidence will he stand up before God? What will he say?" 4. St. John Chrysostom “And now brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified” (Acts 20: 32). Having no other chance to further encounter with them, He commended their lives to the hands of God, under His protection and care, and to the word of His grace, namely, to the truthful and free promises, not only to keep them from temptations and tribulations, but also for their edification and preparation for the eternal inheritance in a fellowship with the saints. What always preoccupied the apostle Paul's mind was the inheritance set for the sanctified (Matt 19: 29, 25: 34; Mark 10: 17; Rom 8: 17; Gal 3: 29; Eph 1: 11, 5: 8; Col 1: 12, 3: 24; Heb 6: 12; Rev 21: 7). 1 Paedagogus, 2.9.79. 2 Prudentius . Hymns 1.1-8. Prodentius of Spain composed praises more fiery than those composed by Ambrose who was contemporary to him, as they were not used during the liturgical worships. 3Hom. On Acts. Hom. 44. 4Hom. On Acts. Hom. 44. 783 "He constantly puts them in mind of grace, to make them more earnest as being indebted (to God), and to persuade them to have confidence. "Which is able to build you up." He does not say, to build, but, "to build up," showing that they had (already) been built" 1. St. John Chrysostom If the apostle did not cease to preach the word of God, night and day, to the people entrusted to him, in order to be blameless in the sight of God. What would happen to us if we are shunned the ministry to the flock we are entrusted to us in Sundays and the days of feasts? That is why we should labor, with the help of God, as much as we can, to distribute among the congregation under our care with the spiritual (coins) of God, not only in the church, but also in the meetings and banquets, and wherever we are. From our side, let us distribute these coins, lest when He comes, He would ask us for the (interest). If we faithfully do that, we can, when we appear before the throne of the eternal Judge, truly say together with the prophet: “Here I am and the children whom the Lord has given me” (Isa 8: 18). Then, because of giving that double interest of our gifts, we shall worthily hear: “Well, You are a good and committed servant, Come to partake of the wedding of your Master” (Matt 25: 31-34). May God grant us that, He who lives and reigns forever and ever2. Fr. Caesarius Bishop of Arles “I have coveted no one’s silver or gold or apparel” (Acts 20: 33). Having advised them in what concerns caring for their own salvation and that of their flock, revealing his compassion all along his stay in Ephesus, and having warned them against false teachers, now he presents himself a practical example, concerning coveting nothing of what they have. He did not seek what is his but what is theirs (2 Cor 12: 14). It was his privilege as a minister who preached the gospel to live from the gospel, and giving the spirituals to be provided by his temporal needs (1 Cor 9: 13-14). Yet he neither sought anything of the sort, nor coveted it inside himself. He did not seek, even the apparel, having been satisfied with what he had. He did not say that he had taken no gold, silver, or apparel, having taken sometimes out of necessity, like what he did when he collected for the poor of Jerusalem, But he did not (covet) any thing of those things. He avoided the love of money, that is the source of all evil. "Let us never seek for presents and rarely accept them when we are asked to do so. For “It is more blessed to give than to receive” (20: 35). Somehow or other the very man who begs leave to offer you a gift holds you the cheaper for your acceptance of it; while, if you refuse it, it is wonderful how much more he will come to respect you" 3. St. Jerome “You yourselves know that these hand have provided for my necessities, and for those who were with me” (Acts 20: 34). At Corinth, he lived with Apollos and worked with him, sustaining himself by the work of his hands (1 Cor 4: 12; 1 Thess 2: 9; 2 Thess 3: 8). 1Hom. On Acts. Hom. 45. 2 Sermon 230.6. 3 Letter 52. 784 Commenting on this phrase, St. John Chrysostom said that it reveals the exaltness of this saint, who reached a high level of virtue, having gone beyond the optional poverty. "It is one degree to fling away one's possessions; a second, to be sufficient for the supply of one's own necessities: a third, to provide for others also; a fourth, for one (to do all this) who preaches and has a right to receive" 1. St. John Chrysostom St. John Cassian, in his debate with father Abraham, writes: Germanius: How could any harm happen to our system, if we rid ourselves of any care in this life, letting our relatives take over preparing our food, while we spend our time in reading and praying, preoccupying ourselves with only the spiritual things? "Abraham: I will not give you my own opinion against this, but that of the blessed Antony, whereby he confounded the laziness of a certain brother. For when one came as I said to the aforesaid old man, and said that the Anchorite system was not at all to be admired, declaring that it required greater virtue for a man to practise what belongs to perfection living among men rather than in the desert, the blessed Antony entered on a still wider field of discussion, saying: "This mode of life and this most lukewarm condition not only strike you with that damage of which I spoke (though you do not feel it now, when somehow you say in accordance with that saying in Proverbs: “They have struck me, but I was not hurt, They have beaten me, but I did not feel it” (Prov 23: 35), or this that is said in the Prophet: “Aliens have devoured his strength, but he does not know it, Yes, gray hair are here and there on him, yet he does not know it” (Hos 7: 9). because day after day they ceaselessly drag down your mind to earthly things, and change it in accordance with the variations of chance; but also because they defraud you of the fruits of your hands and the due reward of your own exertions, as they do not suffer you to be supported by what these supply, or to procure your daily food for yourself with your own hands, according to the rule of the blessed Apostle, as he when giving his last charge to the heads of the Church of Ephesus, asserts that though he was occupied with the sacred duties of preaching the gospel yet he provided not only for himself, but also for those who were prevented by necessary duties with regard to his ministry, saying: “You yourselves know that these hands have provided for my necessities, and for those who were with me” (Acts 20: 34). But to show that he did this as a pattern to be useful to us he says elsewhere: “For you yourselves know how you ought to follow us, for we were not disorderly among you not because we do not have authority, but to make ourselves an example of how you should follow us” (2 Thess 3: 7-9) 2. "For there were many who were desirous of having an occasion for getting and selling the gospel, from whom the apostle wished to cut off this occasion, and therefore he submitted to a way of living by his own hands. For concerning these parties he says in another passage, “that he may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast” (2 Thess 11: 12) " 3. St. Augustine 1Hom. On Acts. Hom. 45. 2 St. John Cassian. Conferences, 24.11. 3Our Lord's Sermon on the Mount, 2.45. 785 “I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that he said, ‘It is more blessed to give than to receive’” (Acts 20: 35). He presented his life as a practical example of laboring with manual work, not only to satisfy his own needs, but to spend on those ministering together with him, and on the poor and the needy. His law in life was the words of the Lord Jesus, “It is more blessed to give than to receive”. The apostle shows how much evil, slothfulness may cause, and how much blessings are realized by labor. Labor is a sign of love toward the brethren, not to receive from them, but to help them. It is said: “It is more blessed to give than to receive” 1. St. John Chrysostom 6- MOVING WARM FAREWELL “And when he had said these things, he knelt down and prayed with them all” (Acts 20: 36). He knelt down on his knees and prayed to commend them to the hands of God, that the divine presence would never depart from them. He did not only pray for them, but prayed with them, to offer a collective farewell prayer, to keep the last impressions in their minds; that there is no way out except by prayer. The apostle Paul used sometimes to pray kneeling on his knees (Eph 3: 14), as kneeling bears the spirit of humility and submission before God (2 Chron 6: 13; Dan 6: 10; Mark 1: 40; Luke 22: 1; Acts 7: 60, 9.40, 21: 5; Rom 11: 4; Phil 2: 10; Eph 3: 14). Here, we see a living portrait of how the farewell rites should be: “When he had said these things, he knelt down and prayed”. “Then they all wept freely, and fell on Paul’s neck and kissed him” (Acts 20: 37). He left them with a flood of tears, and because Paul, with his gentle heart, probably could not withhold his tears as he cast his last look on his beloved; all of them, overcome by his compassionate love, fell on his neck and kissed him. Their words were unable to express their gratitude for his efforts and love for them, so they let the language of tears and holy kisses do it on their behalf. St. Augustine talks about our life on earth being like putting manure on the soil to give an abundance of fruits. This manuring is practicing repentance in grief for our sins, and hope for the enjoyment of the joy of fruition. As he Thanks God, the manuring on the right location, who gives fruition, That is indeed the joyful grief, to weep over the condition of our death, the abundance of temptations, the hidden attacks of the sinners, the fight against lusts, and the struggle against the flaring controversy against the good thoughts. For the sake of all that, we should grieve2. If we are called to the kingdom of God, Let us then walk by what is fitting for the kingdom, to love God and our neighbor. Yet love is not realized by kissing, but by inner compassion. There are many in the church, who do nothing but the first, and do not acquire love inside them, That is a shameful use of the kiss, That is why the apostle calls it “a holy kiss” (Rom 16: 16)3. 1 In 1 Thess. Hom. 5. 2 Easter Season, 254.4. 3 Paedagogus 3.11. 786 St. Clement of Alexandria "What prayer is complete if divorced from the "holy kiss?" 1. The scholar Tertullian It is fitting to practice the holy kiss in church worship, as a sign of the features of the kingdom of God, borne by the believers, namely, the holy love in the Lord. That is why it is fitting for the believers to walk according to the true spirit of peace and love before the kiss, that the kiss would not be like that of the traitor Judas. “sorrowing most of all for the words which he spoke, that they would see his face no more. And they accompanied him to the ship” (Acts 20: 38). How awesome those moments were, as they looked for the last time on that face which bears all the features of true love, which reflects God’s love for them! “They accompanied him to the ship”, seeing him as though setting forth to heaven, to see him no more, but together with the Lord of glory Jesus Christ, when he comes on the clouds to embrace His church and bring her to the bosom of God the Father. That was the magnificent portrait presented by St. Luke as an eye-witness of the feelings of the multitudes, as they bid the apostle Paul farewell. 1On Prayer, 18. 787 AN INSPIRATION FROM THE BOOK OF ACTS 20 GRANT ME TO BE FAITHFUL UNTIL THE END What have the plots done to Your amazing apostle, But justified him before You, And let Your sweet fragrance emerge from him! He was not preoccupied with the tribulations from his consistent ministry. He turned the night into day by his attractive preaching, Longing for all to become the children of light and the children of the day, With no one among them, a son of night and darkness, With no place for the darkness in the hearts of men. The young man Eutychus fell from the window, and was taken up dead., But when Paul fell on him, God granted him life. The apostle believed that You are able to raise the souls from death and corruption. Will it be difficult for You to raise the bodies! The young man fell from the window and died, And man fell down from Paradise, and lost his eternal life. You descended to him, embraced him, And brought him together with You to Your heavenly throne. In Miletus, Your apostle delivered his farewell address, Daringly, he spoke to the bishops and priests. He lived faithfully until the end, With contrition and tears, he spent his life as Your minister. He enslaved himself to his people; He did not shun to become a servant, To the sake of whom You became a servant. How could tears not pour from his eyes, Seeing You in the garden, with Your soul grieving even to death, for the sake of every man? Enjoying You, O the divine Truth, He did not cease to teach, To bring every soul to You. In every house he entered, he was preoccupied only with Your word. Every place became to him a lectern, On which to stand and incessantly preach, To exhort faith in You, so that everyone would enjoy the fellowship of your glories. He offered himself cheap for the sake of preaching Your gospel, And found in the many deaths, the sweetness of life with You. He proclaimed his innocence of the blood of all men, As his whole life turned into a consistent practical sermon. He warned Your people against false teachers and deceitful prophets, For all to enjoy Your divine care. He proclaimed his innocence, having not coveted anything instead of Your ministry. 788 He did not work as a laborer for a pay, Being Your son, O Owner of the vineyard, Whom You adopted with Your grace, to enjoy the inheritance together with You. Finally, How unique was the farewell! Fountains of deep love flowed from him and from his fellow ministers! All knelt down together to pray, To give You thanks, O the good Shepherd, Having granted them the undefeatable love. With holy kisses, they departed by the flesh, To meet again together in paradise, To join all Your believers on the day of Your ultimate coming on the clouds; When the heavenly hosts celebrate them as a bride, pure and chaste for You.
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