“And he set out to go to Macedonia. After he had toured those parts and had exhorted them with many words, he came to Greece. Greece is a province of Achaia, which the Greeks call ἑλλάδα. Hence, where Latin Codices have Greeks or, to distinguish them from Jews, Gentiles, the Greek text writes ἕλληνας and ἑλληνιστὰς. So after Macedonia, Paul came to this place, because he intended, as said above, to pass from Macedonia and Achaia and to go to Jerusalem.”

“"And having exhorted" the Macedonians, "with much discourse, he came into Greece." Observe how we everywhere find him accomplishing all by means of preaching, not by miracles. "And we, sailed," etc. The writer constantly shows him to us as hasting to get to Syria; and the reason of it was the Church, and Jerusalem, but still he restrained his desire, so as to set all right in those parts also.”

“"And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before tarried for us at Troas." But how does he call Timothy a man "of Thessalonica?" This is not his meaning, but, "Of Thessalonians, Aristarchus and Secundus and Gaius: of Derbe, Timothy," etc., these, he says, went before him to Troas, preparing the way for him.”

“"Gaius of Derbe and Timothy." Of the others he also mentions their hometowns, making them more recognizable in that way. But concerning Timothy he was content with the name alone, because he himself, through his character and virtue, provided the identification, and because previously he had invoked his memory of his homeland in passages where he said: "He came down to Derbe and Lystra, and behold, there was a certain disciple there named Timothy." If of Derbe is now an ethnic name rather than a proper name, perhaps he has just recalled his homeland.”

“But that this Luke was inseparable from Paul, and his fellow-labourer in the Gospel, he himself clearly evinces, not as a matter of boasting, but as bound to do so by the truth itself. For he says that when Barnabas, and John who was called Mark, had parted company from Paul, and sailed to Cyprus, "we came to Troas;" and when Paul had beheld in a dream a man of Macedonia, saying, "Come into Macedonia, Paul, and help us," "immediately," he says, "we endeavoured to go into Macedonia, understanding that the Lord had called us to preach the Gospel unto them. Therefore, sailing from Troas, we directed our ship's course towards Samothracia." And then he carefully indicates all the rest of their journey as far as Philippi, and how they delivered their first address: "for, sitting down," he says, "we spake unto the women who had assembled;" and certain believed, even a great many. And again does he say, "But we sailed from Philippi after the days of unleavened bread, and came to Troas, where we abode seven days." And all the remaining [details] of his course with Paul he recounts, indicating with all diligence both places, and cities, and number of days, until they went up to Jerusalem; and what befell Paul there, how he was sent to Rome in bonds; the name of the centurion who took him in charge; and the signs of the ships, and how they made shipwreck; and the island upon which they escaped, and how they received kindness there, Paul healing the chief man of that island; and how they sailed from thence to Puteoli, and from that arrived at Rome; and for what period they sojourned at Rome. As Luke was present at all these occurrences, he carefully noted them down in writing, so that he cannot be convicted of falsehood or boastfulness, because all these [particulars] proved both that he was senior to all those who now teach otherwise, and that he was not ignorant of the truth.”

“"And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days." For it seems to me that he made a point of keeping the feasts in the large cities. "From Philippi," where the affair of the prison had taken place. This was his third coming into Macedonia, and it is a high testimony that he bears to the Philippians, which is the reason why he makes some stay there.”

“"And upon the day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." It was then the season between Easter and Pentecost. See how everything was subordinate to the preaching. It was also, it says, the Lord's day. Not even during night-time was he silent, nay he discoursed the rather then, because of stillness. Mark how he both made a long discourse, and beyond the time of supper itself.”

“"And on the first day of the week, when they were assembled to break bread." On the day before his departure from Troas, Paul, continuing his speech until midnight, was teaching very earnestly and pleasantly, when it came to pass that one of the young men present, overcome by sleep, fell from the loft and was in danger of death. Paul, embracing him with religious affection, gave him back safe and sound to the people present. Then, having refreshed himself with bread and preached to the people until daylight, he departed for Assos by land. His disciples, traveling by ship as he had told them to, met Paul in the above-mentioned city. From there, they departed together for Mitylene, Chios, Samos, Miletus; for Paul had determined to leave Ephesus unvisited, so as to reach Jerusalem on Pentecost day.”

“But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations.”

“"And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead." But the Devil disturbed the feast-not that he prevailed, however-by plunging the hearer in sleep, and causing him to fall down. But observe, I pray you, the theatre, how crowded it was: and the miracle, what it was. "He was sitting in a window," at dead of night. Such was their eagerness to hear him!”

“And so, if it were agreed that even the blessed apostles had granted any such indulgence (to any crime) the pardon of which (comes) from God, not from man, it would be competent (for them) to have done so, not in the exercise of discipline, but of power. For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do.”

“"And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead." And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and 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.”

“Eutychus, alone, banished from the wakeful ones keeping watch, entrusted to a window with limbs sunk in heavy sleep. O rest wrongly won! O hearts always given over to sleep, unprotected by good! How great the disasters he lies open to, whom night alone guards and who never raises his troubled head to better things! He who allows [himself] to fall asleep from God does not know how to be wakeful for danger. Why do you seek the empty chaos of the window, young man, or why are you restful in that place where you will come to disaster? It is a matter harmful for well-being to seek high, hanging [places] and to wish to snatch furtive dreams on a steep couch.”

“Having weighed down the listener with sleep, the devil disrupted the feast. The young man was sitting on the window at night — so great was his desire to listen. And it is worthy of admiration that, being a young man, he was not careless, and, weighed down by sleep, he did not leave, nor was he even frightened that he might be pushed off, because he fell asleep not from inattentiveness, but by the demand of nature.”

“Upon whom when Paul had descended, he laid upon him. That he descended, laid upon him, embraced him, this is what he himself says: My little children, for whom I labor in birth again until Christ is formed in you. Indeed, more laborious is the resurrection of those who sin through negligence than those who sin through infirmity. And this is expressed through Eutychus, and that through Tabitha whom Peter raised. And therefore she, sick for days, dies; he falls down and dies in the middle of the night. She, washed after death, is placed in an upper chamber; he, fallen from the third loft, is mourned dead below. He in the presence and teaching, she with the teacher absent. To him Paul descended, to her Peter ascended to raise her. She, immediately seeing Peter, sat up; he, having died in the middle of the night, finally rises in the morning, and with the breath of the sun of righteousness, is brought back to life.”

“"When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed." This thing cut short the discourse; it did no harm, however. Do you mark the frugality of the supper? Do you observe how they passed the whole night? Such were their meals, that the hearers came away sober, and fit for hearing.”

“Far be it from us to accept this as affirming that the apostles were accustomed to fast habitually on the Lord's day. For the day now known as the Lord's day was then called the first day of the week, as is more plainly seen in the Gospels; for the day of the Lord's resurrection is called by Matthew "first day of the week" and by the other three Evangelists "the first day of the week," and it is well ascertained that the same is the day which is now called the Lord's day. Either, therefore, it was after the close of the seventh day that they had assembled—namely, in the beginning of the night that followed and that belonged to the Lord's day or the first day of the week—and in this case the apostle, before proceeding to break bread with them, as is done in the sacrament of the body of Christ, continued his discourse until midnight, and also, after celebrating the sacrament, continued still speaking again to those who were assembled, being much pressed for time in order that he might set out at dawn upon the Lord's day. Or if it was on the first day of the week, at an hour before sunset on the Lord's day, that they had assembled, the words of the text, "Paul preached to them, ready to depart the next day," themselves expressly state the reason for his prolonging his discourse—namely, that he was about to leave them and wished to give them ample instruction. The passage does not therefore prove that they habitually fasted on the Lord's day but only that it did not seem proper to the apostle to interrupt, for the sake of taking refreshment, an important discourse that was listened to with the ardor of most lively interest by persons whom he was about to leave, and whom, on account of his many other journeys, he visited but seldom, and perhaps on no other occasion than this, especially because, as subsequent events prove, he was then leaving them without expectation of seeing them again in this life.”

“"And they brought the young man alive, and were not a little comforted," both because they received him back alive, and because a miracle had been wrought. The narrative requires the interpretation that this was a case of restoration to life, not merely of revival from suspended animation. This is established by the fact that Eutychus is said to have been taken up dead. Moreover "he was taken up dead" is opposed to "they brought him alive." He was dead; they brought him alive.”

“But that this Luke was inseparable from Paul, and his fellow-labourer in the Gospel, he himself clearly evinces, not as a matter of boasting, but as bound to do so by the truth itself. For he says that when Barnabas, and John who was called Mark, had parted company from Paul, and sailed to Cyprus, "we came to Troas;" and when Paul had beheld in a dream a man of Macedonia, saying, "Come into Macedonia, Paul, and help us," "immediately," he says, "we endeavoured to go into Macedonia, understanding that the Lord had called us to preach the Gospel unto them. Therefore, sailing from Troas, we directed our ship's course towards Samothracia." And then he carefully indicates all the rest of their journey as far as Philippi, and how they delivered their first address: "for, sitting down," he says, "we spake unto the women who had assembled;" and certain believed, even a great many. And again does he say, "But we sailed from Philippi after the days of unleavened bread, and came to Troas, where we abode seven days." And all the remaining [details] of his course with Paul he recounts, indicating with all diligence both places, and cities, and number of days, until they went up to Jerusalem; and what befell Paul there, how he was sent to Rome in bonds; the name of the centurion who took him in charge; and the signs of the ships, and how they made shipwreck; and the island upon which they escaped, and how they received kindness there, Paul healing the chief man of that island; and how they sailed from thence to Puteoli, and from that arrived at Rome; and for what period they sojourned at Rome. As Luke was present at all these occurrences, he carefully noted them down in writing, so that he cannot be convicted of falsehood or boastfulness, because all these [particulars] proved both that he was senior to all those who now teach otherwise, and that he was not ignorant of the truth.”

“"And we went before to ship, and sailed unto Thasos, there intending to take in Paul: for so had he appointed, minding himself to go afoot." We often find Paul parting from the disciples. For behold again, he himself goes afoot: giving them the easier way, and himself choosing the more painful. He went afoot, both that he might arrange many matters, and by way of training them to bear a parting from him.”

“We often find Paul parting from the disciples. For behold again, he himself goes afoot: giving them the easier way, and himself choosing the more painful. He went afoot, both that he might arrange many matters, and by way of training them to bear a parting from him. "And when he had joined us at Thasos, having taken him on board, we came to Mytilene; and having sailed thence on the morrow, we come over against Chios"-then they pass the island-"and on the next day we touched at Samos, and having stopped at Trogylium, on the following day we came to Miletus."”

“With him we came to Mytilene. We have written in the first book, following Pliny the Younger, that Mytilene is an island off Asia; but Pliny elsewhere writes that Mytilene is a city on the island of Cyprus. Both are believed to be true; however, it is said that now Paul and his companions did not come to the city of Cyprus, but to the island near Asia. For after a long journey and traveling through many regions, Cyprus appeared, but it is said they did not enter it.”

“"For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be in Jerusalem the day of Pentecost." Why this haste? Not for the sake of the feast, but of the multitude. At the same time, by this he conciliated the Jews, as being one that did honor the feasts, wishing to gain even his adversaries: at the same time also he delivers the word. Accordingly, see what great gain accrued, from all being present.”

“For he was hastening if it were possible to be present at the day of Pentecost in Jerusalem. Indeed, it was commanded by the law that all Jews should gather in Jerusalem three times a year, that is, at the time of Passover, Pentecost, and the Feast of Tabernacles, but the Apostle, breaking the ties of the world, hastens to observe the fiftieth day, that is, the day of remission and the Holy Spirit.”

“But that Paul taught with simplicity what he knew, not only to those who were [employed] with him, but to those that heard him, he does himself make manifest. For when the bishops and presbyters who came from Ephesus and the other cities adjoining had assembled in Miletus, since he was himself hastening to Jerusalem to observe Pentecost, after testifying many things to them, and declaring what must happen to him at Jerusalem, he added: "I know that ye shall see my face no more. Therefore I take you to record this day, that I am pure from the blood of all. For I have not shunned to declare unto you all the counsel of God. Take heed, therefore, both to yourselves, and to all the flock over which the Holy Ghost has placed you as bishops, to rule the Church of the Lord, which He has acquired for Himself through His own blood." Then, referring to the evil teachers who should arise, he said: "I know that after my departure shall grievous wolves come to you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." "I have not shunned," he says, "to declare unto you all the counsel of God." Thus did the apostles simply, and without respect of persons, deliver to all what they had themselves learned from the Lord. Thus also does Luke, without respect of persons, deliver to us what he had learned from them, as he has himself testified, saying, "Even as they delivered them unto us, who from the beginning were eye-witnesses and ministers of the Word."”

“See him, hasting to sail by, and yet not overlooking them, but taking order for all. Having sent for the rulers, through those he discourses to them (the Ephesians): but it is worthy of admiration, how finding himself under a necessity of saying certain great things about himself, he tries to make the least he can of it. "Ye know." For just as Samuel, when about to deliver up the government to Saul says in their presence, "Have I taken aught of your hands? Ye are witnesses, and God also" (1 Sam. xii. 3, 5); (so Paul here). David also, when disbelieved, says, "I was with the flock keeping my father's sheep: and when the bear came, I scared her away with my hands" (1 Sam. xvii. 34, 35): and Paul himself too says to the Corinthians "I am become a fool; ye have compelled me." (2 Cor. xii. 11.) Nay, God Himself also does the same, not speaking of himself upon any and every occasion, but only when He is disbelieved, then He brings up His benefits. Accordingly, see what Paul does here: first he adduces their own testimony: that you may not imagine his words to be mere boasting, he calls the hearers themselves as witnesses of the things he says, since he was not likely to speak lies in their presence. This is the excellence of a teacher, to have for witnesses of his merits those who are his disciples.”

“"And sending from Miletus to Ephesus, he called the ancients of the church." Sending from Miletus to Ephesus, the apostle Paul summoned the bishops of the church, and there retraced for them his story with great affection, reminding them of the moderation and humility with which he had behaved among them, above all bringing to their notice the word of the Lord so that false preachers, when they came, might not overturn their hearts, and that they might not make the too dangerous mistake of deviating from established rules. He mentioned, too, that he had been a financial burden to no one; on the contrary, giving them the affection of a spiritual father, he had fed himself and his colleagues with his own hands, since it was, as everyone knew, a more blessed thing to give than to receive. He said that, after taking leave, he would depart and never see their faces again. When he had said these things, he knelt down and prayed with all the people, and everyone's weeping sounded loudly, and, kissing his neck, they cried with profuse tenderness because he had told them they would not see him again.”

“"He called the elders of the church." Many are unaware of the custom of Scripture, especially of the New Testament, of calling bishops elders and elders bishops; yet this is evident both from this passage and from the Epistle to Titus, as well as from the Epistle to the Philippians. We could also learn whether the same thing should not be inferred, albeit by conclusion, from the First Epistle to Timothy as well.”

“Since custom commonly escapes notice, especially in the New Testament calling bishops [ἐπισκόπους] elders [πρεσβυτέρους] and elders bishops, note this here, also from the Epistle to Titus, and moreover to the Philippians, and from the First to Timothy. From Acts therefore there is grounds to be convinced about this. For it is written therefore: From Miletus having sent to Ephesus, he called the elders of the church together, and did not say the bishops. Then he adds: "In which the Holy Spirit appointed you bishops [ἐπισκόπους] to shepherd the church." (Acts 20:28) And from the Epistle to Titus: "You shall appoint elders [πρεσβυτέρους] in every city, as I directed you." (Titus 1:5) To those who are in Philippi, "with the bishops and deacons." (Philip. 1:1) I think that this should also be assumed from the earlier passage addressed to Timothy. For he says, "If anyone aspires to the office of bishop, he desires a noble task. Therefore, a bishop must be blameless." (1 Tim. 3:1-2) And after a short time: "Let a widow be counted who is not less than sixty years old." (1 Tim. 5:9) For indeed there is a rule of the church, setting forth what such a one ought to be.”

“And what is wonderful, Not for one day nor for two, says he, have I continued doing this. He wishes to cheer them for the future, that they may bravely bear all things, both the parting from him, and the trials about to take place-just as it was in the case of Moses and Joshua. And see how he begins: "How I have been with you the whole time, serving the Lord with all humility of mind." Observe, what most becomes rulers: "hating pride" (Exod. xviii. 21, LXX.), says (Moses): which (qualification) is especially in point for rulers, because to them there is (almost) a necessity of becoming arrogant. This (humility) is the groundwork of all that is good, as in fact Christ saith, "Blessed are the poor in spirit." (Matt. v. 3.) And (here) not simply, "with humility of mind," but, "with all humility." For there are many kinds of humility, in word and in action, towards rulers, and toward the ruled.”

“"With all humility and tears." Here he shows a character of teaching: the generous, the tireless, and the sympathetic; for he suffered for those who were perishing, for those who were being destroyed; and humility; and not simply, but, he says, with all humility; (for there are many kinds of humility, in word, in deed, toward rulers, toward those ruled;) and speaking what was beneficial; for there were things that ought not to be learned. For just as to hide something is from envy, so to tell them everything is from folly. And for this reason he added, "anything that was profitable," signifying that he did not only speak, but also taught.”

“Mark, here, I pray you, a character of teaching: "I kept back nothing," he says, ungrudging fulness, unshrinking promptness-"of what was profitable unto you:" because there were things which they did not need to learn. For as the hiding some things would have been like grudging, so the saying all things would be folly. This is why he adds, "that was profitable unto you. But have showed you, and have taught you:" have not only said, but also taught: not doing this either as a mere matter of form. For that this is what he means, observe what he says: "publicly, and from house to house:" thereby representing the exceeding toil, the great earnestness and endurance.”

“"Both Jews, and Greeks." Not (addressing myself) to you alone. "Testifying:" here, the boldness of speech: and that, even though we do no good, yet we must speak: for this is the meaning of "testifying," when we speak to those who do not pay attention: and so the word diamarturasthai is for the most part used. "I call heaven and earth to witness" (Deut. iv. 26), diamarturomai, Moses, says: and now Paul himself, Diamarturomenoj "both to Jews and Greeks repentance toward God." What testifiest thou? That they should be careful about their manner of life: that they should repent, and draw near to God. "Both to Jews and Greeks"-for neither did the Jews know Him-both by reason of their works, he says, "repentance towards God," and, by reason that they knew not the Son, he adds, "and faith in the Lord Jesus."”

“The one who has been united to the Holy Spirit has been bound in him so that he does not separate from the Spirit in any way. The person of such a disposition is a captive of Christ whose Spirit he has. For if whoever does not have the Spirit of Christ is not of Christ, who has the Spirit, it is clear that whoever has Christ is in the Spirit. Whoever is bound and decorated with these chains begets, by both the gospel's and his own chains, those he teaches.… This verse must be read in respect to the following, which says that the apostle is ready to be clothed with chains because of his beliefs. When it is said to him that he must not go up to Jerusalem, since there he will certainly be covered with chains and afflictions, he says that he is bound in the Spirit now to make his way to Jerusalem in full knowledge of what would befall him there. His words, "Daily I die," are a manifestation of this determination of his, as are his words, "Ever are we, while living, handed over to death because of Christ Jesus." To this you can add the words of the psalmist, "I am ready to be scourged."”

“To what end, then, sayest thou these things? to what end dost thou put them in mind of them? What has come of it? hast thou anything to lay to their charge? Having first alarmed their feeling, then he adds, "And now, behold, I go bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me." Wherefore says he this? By way of preparing them to be always ready to meet dangers, whether seen or unseen, and in all things to obey the Spirit. He shows that it is for great objects that he is led away from them. "Save that the Holy Ghost," he says, me, "in every city witnesseth to me saying"-to show that he departs willingly; that you may not imagine it any bond or necessity, when he says, "bound in the Spirit-that in every city bonds and afflictions await me."”

“"I am bound by the Spirit." The word "bound" should be separated by a comma, so that the following meaning emerges: I go to Jerusalem, being bound, not having learned beforehand from the Spirit what will happen to me. It is remarkable that the prophets do not know everything, but only what the Holy Spirit reveals to them. Here too Paul, having foretold as a prophet everything that was to happen to him, and that among the Ephesians there would be bad believers and heretics, said that one thing he does not know — what the end of all this will be, because, having revealed everything to him, the Lord concealed from him this one thing, namely: what will happen to him after the bonds and sorrows. This was so that, knowing precisely what he must pursue, and becoming proud, he would not fall through pride. The Holy Spirit left him in doubt, so that, fearing the weakness of the flesh, he would pray to God for deliverance from temptations.”

“Here, in the passage "bound," it is necessary to insert, so that either the mind be such: I am going to Jerusalem, having foreknowledge through the Spirit of the things that will be; and yet I go as a prisoner. Then, for fear that anyone suppose it is bondage or compulsion, and to show that he departs willingly, he says that "in every city, saying that bonds and afflictions await me." "I am innocent," he says, "of the blood of all men," if you, being drowsy, perish because of the murderer of souls; for of the teacher, he says, For I did not shrink from declaring to you the whole counsel of God. Therefore he who does not speak is responsible for their blood, that is, for their slaughter. He therefore shows that even those who do not act would be responsible for that same blood; and on that account he exhorts them.”

“Except that the Holy Spirit testifies to me in every city. When he says through the cities, he clearly shows that what was to come for him, he knew not through himself but revealed by others about himself. Among these was the prophet Agabus, and also those disciples who, persisting in Tyre, warned him through the Spirit not to go up to Jerusalem.”

“It must be noted that the prophets do not know everything but only what the Holy Spirit reveals to them. So see how Paul, like a prophet, foretells "that chains and afflictions await me," and that the Ephesians will never see him again and that there will arise among them heretics and some of bad faith, and yet about the first of these he confesses not to know what exactly their end shall be. So although the Lord revealed to him everything else, this one thing he hid from him, namely, what would happen to him after the chains and afflictions, lest, being puffed up and knowing that everything would arrive at such a point, [Paul] fail out of negligence. Instead, so that he, dreading the weakness of the flesh, would beg God to deliver him from trials, the Spirit left this end unclear for him.”

“From Syria even unto Rome I fight with beasts not that I am devoured by brute beasts, for these, as ye know, by the will of God, spared Daniel, but by beasts in the shape of men, in whom the merciless wild beast himself lies hid, and pricks and wounds me day by day. But none of these hardships "move me, neither count I my life dear unto myself," in such a way as to love it better than the Lord. Wherefore I am prepared for [encountering] fire, wild beasts, the sword or the cross, so that only I may see Christ my Saviour and God, who died for me. I therefore, the prisoner of Christ, who am driven along by land and sea, exhort you: "stand fast in the faith," and be ye steadfast, "for the just shall live by faith; " be ye unwavering, for "the Lord causes those to dwell in a house who are of one and the same character."”

“Then also he adds this, "I count not my life dear, until I shall have fulfilled my course and the ministry, which I received of the Lord Jesus." Until I shall have finished my course, says he, with joy. Do you mark how (clearly) these were the words not of one lamenting, but of one who forbore to make the most (of his troubles) of one who would instruct those (whom he addressed), and sympathize with them in the things which were befalling. He says not, "I grieve indeed, but one must needs bear it:" "but," says he, "of none of those things do I make account, neither do I have," i.e. account "my life dear to me." Why this again? not to extol himself, but to teach them, as by the former words, humility, so by these, fortitude and boldness: "I have it not precious," i.e. "I love it not before this: I account it more precious to finish my course, to testify." And he says not, "to preach," "to teach"-but what says he? "to testify (diamarturasthai)-the Gospel of the grace of God."”

“"I fear none of these things," he says, "nor do I make my soul more precious than myself" (Acts 20:24). An excellent appraiser of things, who judges that nothing of his own should be preferred to himself. How many have preferred a small and worthless sum of money to their own salvation! Paul did not even prefer his soul. "I do not," he says, "make it more precious than myself." Therefore you make a distinction between yourself and your soul? Prudently indeed you are of more worth to yourself than anything that is yours. But how is your soul not you? I judge that because Paul already at that time walked in the spirit, and in his mind consented to the law of God because it is good (Rom 7:16); for this reason he deemed this very mind of his, as a certain principal and supreme part of himself, worthy to be designated rather by the name of himself than of any possession of his; but the remainder, which is established to be of an inferior nature and therefore to cling to the inferior and cheaper essence, which is the body; not only by the office of vivifying and giving sensation, but also by the desire of nourishing and cherishing: this, I say, being sensual and carnal, the spiritual man, judging it unworthy of the appellation of himself, reckoned it should rather be counted among his possessions than that he should be personally expressed through it.”

“But that Paul taught with simplicity what he knew, not only to those who were [employed] with him, but to those that heard him, he does himself make manifest. For when the bishops and presbyters who came from Ephesus and the other cities adjoining had assembled in Miletus, since he was himself hastening to Jerusalem to observe Pentecost, after testifying many things to them, and declaring what must happen to him at Jerusalem, he added: "I know that ye shall see my face no more. Therefore I take you to record this day, that I am pure from the blood of all. For I have not shunned to declare unto you all the counsel of God. Take heed, therefore, both to yourselves, and to all the flock over which the Holy Ghost has placed you as bishops, to rule the Church of the Lord, which He has acquired for Himself through His own blood." Then, referring to the evil teachers who should arise, he said: "I know that after my departure shall grievous wolves come to you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." "I have not shunned," he says, "to declare unto you all the counsel of God." Thus did the apostles simply, and without respect of persons, deliver to all what they had themselves learned from the Lord. Thus also does Luke, without respect of persons, deliver to us what he had learned from them, as he has himself testified, saying, "Even as they delivered them unto us, who from the beginning were eye-witnesses and ministers of the Word."”

“He is about to say something more uncomfortable, namely, "I am pure from the blood of all men (because on my part) there is nothing lacking:" he is about to lay upon them the whole weight and burden: so he first mollifies their feelings by saying, "And now behold I know that ye shall see my face no more." The consolation is twofold: both that "my face ye shall see no more," for in heart I am with you: and that it was not they alone (who should see him no more): for, "ye shall see my face no more, ye all, among whom I have gone about preaching the Kingdom." So that he may well (say), "Wherefore I take you to record,-seeing I shall be with you no more-that I am pure from the blood of all men."”

“Do you mark how he terrifies them, and troubled and afflicted as their souls are, how hard he rubs them? But it was necessary. "For I have not shunned," he says, "to declare unto you all the counsel of God." Why then, he who does not speak, has blood to answer for: that is, murder! Nothing could be more terrifying than this. He shows that they also, if they do it not, have blood to answer for. So, whereas he seems to be justifying himself, in fact he is terrifying them.”

“"Clean," he says, "am I from the blood of all," if you are weighed down by sleep and die at the hands of the murderer of souls, because I have fulfilled the duty of a teacher, "for I did not shrink from declaring to you the whole will of God." This means: whoever does not declare the whole will of God is guilty of blood, that is, of murder. While seemingly justifying himself, he nevertheless makes them be on their guard.”

“"I am clean of the blood of all." … The false teacher is guilty of the souls that receive his teaching, as if he had poured out their blood, which is our life. By saying "I am clean," he means, "I give witness that my teaching has deprived none of life everlasting but that it sets forth a heavenly kingdom. Anyone, therefore, not persuaded by me should consider himself as his own murderer, for I am innocent of the blood of all who hear me and do not believe."”

“"I am innocent," he says, "of the blood of all men," if you, being drowsy, perish because of the murderer of souls; for of the teacher, he says, For I did not shrink from declaring to you the whole counsel of God. Therefore he who does not speak is responsible for their blood, that is, for their slaughter. He therefore shows that even those who do not act would be responsible for that same blood; and on that account he exhorts them.”

“If a teacher, in educating those who are able to profit, harms none of these students, even in this does he imitate Paul. He will say that he is clean of the blood of all his students, meaning that by his teaching he has not slaughtered any through error, as if he had poured out the vital force of his soul, which is allegorically called blood. In addition to this he declares openly that he has set out and announced to them the entire counsel of God. But understood simply the entire counsel of God is incomprehensible to creatures, "for who knows the mind of the Lord?" So we must find out what meaning this passage bears. Now, since we have here the phrase "I announced to you," it means something different, namely, that [Paul] calls that "entire counsel" what it was possible for humans to say and hear. This interpretation is in agreement with his sentiment that "we know in part," and this very knowledge is, in relation to the coming age, partial in itself, be it of any sort and of the greatest fullness. It is possible that "the entire counsel of God" means the plan concerning the giving of the law and the prophets and the gospel.”

“"Take care for yourselves and for the entire flock," and the following. Since it is not according to nature but according to an appropriation of the power that comes from the Spirit that a person is ordained to the episcopacy by the Holy Spirit for our sake, it is possible for one holding such a position to fall from it, without due care. For if someone were established as a shepherd of the church because of the state of his being, that person would hold whatever office without possibility of change. But it not only says that bishops must pay heed to themselves but also to the flock that the Savior acquired by his blood. And just as he will not fall if he is attentive to himself by taking care for both the requisite virtues and his faith—that is, he will neither start speaking the perverse things of heresies nor follow selfish ambition by attempting to lure Christ's disciples away in order to imitate himself and follow him—so also he must take care for the flock by turning away from it the wolves who are falsely called apostles and who, being ravenous, live on the ruin of the flock.… Now he turns away these wolves, if he, established by the Holy Spirit to oversee the church, is a good shepherd. A hired man, not being a shepherd, flees when a wolf comes to scatter and kill the sheep. Furthermore, a hired man is no shepherd, since he takes charge of the community for profit and pay, and not come what may. So it is to be realized that the Holy Spirit establishes shepherds and bishops for the church just as God establishes in the church "first apostles," and the following.”

“"Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers (or, bishops) to feed the Church of God, which He hath purchased with His own blood." Do you mark? he enjoins them two things. Neither success in bringing others right of itself is any gain-for, I fear, he says, "lest by any means, when I have preached to others, I myself should be a cast-away" (1 Cor. ix. 27); nor the being diligent for one's self alone. For such an one is selfish, and seeks his own good only, and is like to him who buried his talent. "Take heed to yourselves:" 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 gainer.”

“In which the Holy Spirit has made you overseers. For above he had called the elders called from Ephesus to Miletus, whom he now names bishops, that is, overseers. For indeed one city could not have many bishops, but he signifies those same elders, as true priests under the name of bishops. For the rank is joined, and in many respects nearly similar.”

“"Pay attention to yourselves and to all the flock," because salvific benefit consists not only in correcting others — I fear, says the apostle, "lest, having preached to others, I myself should be disqualified" (1 Cor. 9:27) — but also not only in caring for oneself, because such a person is a self-lover, seeks only his own advantage, and is like the one who buried his talent in the ground. "Take heed to yourselves." Not because the salvation of oneself is preferable to the salvation of the flock, but because when we take heed to ourselves, then the flock also benefits. "The Holy Spirit has made you overseers, to shepherd the Church." You received, he says, ordination from the Spirit. And upon you lies the obligation to watch over the rational flocks of the Church, to watch that no one grows weak in faith, whether anyone is languishing from hunger or thirst, whether anyone is in need of some admonition or reproof, as Paul himself commands: "reprove, rebuke, exhort" (2 Tim. 4:2). "Which He purchased with His own Blood." No small things were in danger if the Lord did not spare even His own Blood. Yes, to reconcile enemies, He shed even His own Blood; yet you can hold on to them now that they have already become friends.”

“Let the bishop pray for the people, and say: "Save Thy people, O Lord, and bless Thine inheritance, which Thou hast obtained with the precious blood of Thy Christ, and hast called a royal priesthood, and an holy nation." After this let the sacrifice follow, the people standing, and praying silently; and when the oblation has been made, let every rank by itself partake of the Lord's body and precious blood in order, and approach with reverence and holy fear, as to the body of their king.”

“He commands two things of the teachers. For it is not only profitable to correct others, nor to attend only to one's own affairs; for such a person is self-loving. It should be noted that those whom he calls elders here, he likewise calls bishops, that is, because the elders need to supervise the spiritual flocks of the Church, so that no one be weak in faith, no one go hungry or thirsty if he needs rebuke and restoration. He therefore calls bishops the ones who are truly bishops. [AMMONIUS]”

“If you touch "what is seized by a wild beast," you will be unclean. Which wild beast? Is it a lion or a wolf that ravishes persons or animals? I believe that beast is the one about whom the apostle Peter says, "your adversary, the devil, goes around like a roaring lion seeking whom he can devour. Resist him, strong in the faith." And again, the apostle Paul says concerning these, "For after my departure, fierce wolves will come in, not sparing the flock." If you see one made captive by these beasts, do not follow him, do not touch him, lest you also be made unclean. Furthermore, there are also other unclean animals whose carcass it is forbidden to touch. Unclean animals are people who are without Christ, in whom there is neither reason nor anything religious. Therefore, if you see the "carcasses," that is, the sins of all these, the lawgiver tells you not to take hold, not to touch, not to handle.”

“These several matters, I pray you, suggest to our brethren. And as "he who humbleth himself shall be exalted," now is the time when they should rather fear the ensnaring adversary, who more eagerly attacks the man that is strongest, and becoming more virulent, for the very reason that he is conquered, strives to overcome his conqueror. The Lord grant that I may soon both see them again, and by salutary exhortation may establish their minds to preserve their glory. For I am grieved when I hear that some of them run about wickedly and proudly, and give themselves up to follies or to discords; that members of Christ, and even members that have confessed Christ, are defiled by unlawful concubinage, and cannot be ruled either by deacons or by presbyters, but cause that, by the wicked and evil characters of a few, the honourable glories of many and good confessors are tarnished; whom they ought to fear, lest, being condemned by their testimony and judgment, they be excluded from their fellowship. That, finally, is the illustrious and true confessor, concerning whom afterwards the Church does not blush, but boasts.”

“"For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock." Again he engages them from another quarter, from the things which should come after: as when he says, "We wrestle not against flesh and blood. After my departing," he says, "grievous wolves shall enter in among you" (Eph. vi. 12); twofold the evil, both that he himself would not be present, and that others would assail them. "Then why depart, if thou knowest this beforehand?" The Spirit draws me, he says. Both "wolves," and "grievous, not sparing the flock;" and what is worse, even "from among your own selves:" the grievous thing (this), when the war is moreover an intestine war. 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. "Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them."”

“From these men also come the Menandrianists, and the Marcionists, and the Carpocratians, and the Valentinians, and the Basilidians, and the Saturnilians. Each of these leaders in his own private and distinct capacity brought in his own private opinion. From these have come false Christs, false prophets, false apostles—men who have split up the one Church into parts through their corrupting doctrines, uttered in disparagement of God and of His Christ”

“"To draw away disciples after themselves." The goal of heretics is to try to attract people not to the Lord, but to themselves, in order to flatter their own vanity, so that those attracted by them would bear the name of one heretic or another, as, for example, from Manes — the Manichaeans, from Arius — the Arians. This is what "to draw away disciples after themselves" means. Therefore, tempering their zeal even earlier, Paul both reproaches and forgives those who said: "I am of Paul"; "I am of Apollos" (1 Cor. 1:12).”

“"In order to draw away the disciples after them." Heretics strive to make the people their own instead of the Lord's, so that they might boast in themselves, when the name of the heretics is attached to these people, and so that they can profit from the name. For example, from Mani comes Manichaean, from Arius, Arian, and from Nestorius, Nestorian, and the other types of heresies. Paul himself checked this beforehand when he silenced and censured those who were saying, "I'm Paul's; I'm Apollos's; I'm Cephas's," since he did not want their faith to be explained by the name of a person but by Christ's name; he wanted them all to be called Christians, even though they had been taught by different teachers. Accordingly, whenever all the teachers strive for the same goal of proclaiming the true faith, of profiting the students while suppressing their own names, they are called, by the same name, Christians. If, however, the teachers pervert any of the teachings of the church, then the title of Catholic is denied, and they are called after the name of the teacher.”

“"How then? what comfort shall there be?" "Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears." See how many strong expressions are here: "with tears," and "night and day," and "every one." For it was not that if he saw many, then he came in (to the work), but even were it for a single soul, he was capable of doing everything (for that one soul). So it was, in fact, that he compacted them together (so firmly as he did). "Enough done on my part: three years have I remained:" they had establishing enough, he says; enough of roofing. "With tears," he says. Seest thou that the tears were on this account? The bad man grieves not: grieve thou: perhaps he will grieve also. As, when the sick man sees his physician partaking of food, he also is incited to do the same: so likewise here, when he sees thee weeping, he is softened: he will be a good and great man.”

“But because [Paul] said, "Night and day for three years I gave these teachings for your salvation," an allegory is revealed by this reckoning [of his]: he who utters three doctrines of the church rather often brings forth the historical and allegorical Book, proclaiming [also] a moral [sense]. For thus the six pots reddened with the new liquid out of the old law took three measures apiece. The ancient form of the perfect sacrifice commanded that one offer three loaves from the basket; to these [mysteries] is added what Christ said to his disciples, that three loaves ought to be given to one asking when it was already night; that night surely is the world, so that, if anyone here desires the food of the word, you should produce a banquet, you who are asked, and teach the willing one that the Father and the Son [and] the Holy Spirit are one God and that a single Substance trebles the number.”

“For three years, night and day, I did not cease to admonish each one of you with tears. This is beautifully and succinctly explained by Arator: He who sings of the Church's three doctrines, often produces a Historical, moral-sounding, and typological volume; Hence Judea, lying empty, is called the barren tree, Which, after three years, did not produce the expected fruit.”

“What he does when writing in an Epistle, this he does also when speaking in council: from exhorting, he ends with prayer: for since he had much alarmed them by saying, "Grievous wolves shall enter in among you," therefore, not to overpower them, and make them lose all self-possession, observe the consolation he gives. "And now," he says, as always, "I commend you, brethren, to God, and to the word of His grace:" that is, to His grace: it is grace that saveth. He constantly puts them in mind of grace, to make them more earnest as being debtors, 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. Then he puts them in mind of the hope to come; "to give you an inheritance," he says, "among all them which are sanctified." Then exhortation again.”

“He demonstrates obscurely and secretly that the Father, who is God, and his Son Jesus, the God-Word, are one. He does not speak in the plural "to those capable," but with a unifying name he indicates the singular being of both by saying "to the one capable." Thus we know, from what Paul says in preparing the churches of Asia, that there is one being of both Father and Son and that they are and subsist as two, not according to mere names but in truth.”

“"I have coveted no man's silver, or gold, or apparel." He takes away that which is the root of evils, the love of money. "Silver, or gold," he says. He says not, I have not taken, but, not even "coveted." No great thing this, but what follows after is great. "Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so laboring, ye ought to support the weak." Observe him employed in work and not simply that, but toiling. "These hands have ministered unto my necessities, and to them that were with me:" so as to put them to shame. And see how worthily of them. For he says not, Ye ought to show yourselves superior to money, but what? "to support the weak" - not all indiscriminately...”

“These words are spoken to the leaders of the church so that, in addition to the other things, they might judge themselves imitators of Paul by refusing to accept money. This is quite obvious from the words that follow: "I have given you example in all things that those who toil must come to the help of the weak" and provide for them. If the words of the Lord should be remembered, they will provide the principle: "It is better to give than to receive." Let giving be preferred by bishops.”

“For neither ought we, for example, to preach the gospel with this object, that we may eat; but to eat with this object, that we may preach the gospel: for if we preach the gospel for this cause, that we may eat, we reckon the gospel of less value than food; and in that case our good will be in eating, but that which is necessary for us is preaching the gospel. And this the apostle also forbids, when he says it is lawful for himself even, and permitted by the Lord, that they who preach the gospel should live of the gospel, that is, should have from the gospel the necessaries of this life; but yet that he has not made use of this power.”

“And although for this there were great rewards for his merits prepared, yet [Paul's] mind, however holy and sublime it might be, could not help being sometimes drawn away from that heavenly contemplation by its attention to earthly labors. Further, … he saw himself enriched with such practical fruits, and on the other hand considered in his heart the good of meditation and weighed as it were in one scale the profit of all these labors and in the other the delights of divine contemplation. For a long time he had corrected the balance in his breast, while the vast rewards for his labors delighted him on one side, and on the other the desire for unity with and the inseparable companionship of Christ inclined him to depart this life. At last in his perplexity [Paul] cries out and says, "What I shall choose I know not. For I am in a strait between two, having a desire to depart and to be with Christ, for it were much better: but to abide in the flesh is more necessary for your sakes." Though then in many ways he preferred this excellent good to all the fruits of his preaching, yet he submits himself in consideration of love, without which none can gain the Lord; and for their sakes, whom hitherto he had soothed with milk as nourishment from the breasts of the gospel, does not refuse to be parted from Christ, which is bad for himself though useful for others. For he is driven to choose this the rather by that excessive goodness of his whereby for the salvation of his brothers he is ready, were it possible, to incur even the last evil of an anathema.”

“And he spoke even more loftily further on: "You yourselves know that these hands of mine served my needs and the needs of those who were with me." Yes, true almsgiving consists in giving from one's own labors. But pay attention to the fact that this was a man who labored while constantly conversing: both day and night.”

“Moreover, you were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, and were more willing to give than to receive. [Acts 20:35] Content with the provision which God had made for you, and carefully attending to His words, you were inwardly filled with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and you had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all. Full of holy designs, you did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if you had been guilty of any involuntary transgression. Day and night you were anxious for the whole brotherhood, [1 Peter 2:17] that the number of God's elect might be saved with mercy and a good conscience. You were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. You mourned over the transgressions of your neighbours: their deficiencies you deemed your own. You never grudged any act of kindness, being "ready to every good work." [Titus 3:1] Adorned by a thoroughly virtuous and religious life, you did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts. [Proverbs 7:3]”

“"I have showed you all things, how that so laboring, ye ought to support the weak." Observe him employed in work and not simply that, but toiling. "These hands have ministered unto my necessities, and to them that were with me:" so as to put them to shame. And see how worthily of them. For he says not, Ye ought to show yourselves superior to money, but what? "to support the weak" - not all indiscriminately - "and to hear the word of the Lord which He spake, It is more blessed to give than to receive." For lest any one should think that it was spoken with reference to them, and that he gave himself for an ensample, as he elsewhere says, "giving an ensample to you," he added the declaration of Christ, Who said, "It is more blessed to give than to receive."”

“I showed you all things. That is, not only must one persist in teaching amid pressures and tears, but one must also work with one's hands to support the weak so that no one is burdened. This is what was meant by: And whatever more you spend, I will repay you when I return (Luke X), namely, to preach the Gospel and not to seek support from the Gospel.”

“You cannot hide behind ignorance. I have shown you by my own actions that it is necessary to labor and to remember this word of the Lord Jesus. But where did the Lord say this? Perhaps the apostles transmitted this orally, or it is clear by inference. One degree is to renounce everything, another is to provide for oneself the necessities, a third is to provide not only for oneself but also for others, and a fourth is not to take even when you are preaching and have the ability to take. It is not said, however, that taking is a bad thing, but rather that it is better not to take.”

“Acts 20: It is more blessed to give than to receive: but giving alms does not make a man attain evangelical perfection: therefore much less does receiving. To the objection that it is more blessed to give than to receive: it must be said that this is true when the acceptance of alms comes from the necessity of nature; but not when it comes from the supererogation of justice, according to the distinction made in the principal solution. And that this is true appears from what is said in the book On Ecclesiastical Dogmas: "It is good to distribute one's resources to the poor with careful dispensation, but it is better, for the intention of following the Lord, to give all at once and, freed from anxiety, to be in want with Christ." Augustine himself says this in the book On the Good of Marriage, as was cited in the preceding question.”

“Then he says that this matter also has use and arrangement through the words of the Lord, which is not now found in Scripture; and perhaps the apostles handed it down orally. From which one could reason: to be said in other words, signaling this. He does not say that it is evil to receive and give away, but that it is better not to receive. For this is compassion toward the weak. For to give what belongs to others is not even honorable. Therefore, the first step is to abandon one's own; the second, to provide the necessities for oneself; the third, even for others; the fourth, him who preaches, and therefore has the power to receive, to admonish to receive. He therefore is by far better situated in poverty. [CHRYSOSTOM]”

“"And they all wept sore, and fell on Paul's neck and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more." He had said, that "grievous wolves should enter in;" had said, "I am pure from the blood of all men:" and yet the thing that grieved them most of all was this, "that they should see him no more:" since indeed it was this that made the war grievous. "And they fell on his neck," it says, "and wept." He shows their affection also by saying, "Upon his neck," as taking a last and yet a last embrace, such was the love they conceived from his discourse, such the spell of love that bound them. For if we groan when simply parting from each other, although we know that we shall receive one another back again, what a tearing away of themselves it must have been to them!”

“It should be noted that the one who is departing ought to kneel and pray with all those present, and only then depart. The strength of their affection for Paul, as they embraced him for the last time and felt deep love and friendship from his final conversation, is evident in the words: "falling on Paul's neck."”