And there were many lights in an upper chamber, where they were
gathered
together.
Calvin Commentary - Acts - c
Demetrius doth in this place filthily betray his malice.
It is lawful for a man, in some measure, to provide for his private profit; but to trouble common [the public] peace for a man's own gain, to overthrow 388 equity and right, to give over a man's self to do violence and commit murder, to extinguish that of set purpose which is just and
? 385 "Tam acriter," so keenly help the meal chest, (larder. ) gain
386 "Quae ad farinas valent," as
387 "Lucri cupiditas," eagerness for
388 "Pervertere," to pervert.
174
Acts 19:23-28
? right; that is too great wickedness. Demetrius confesseth that this is the state of the cause, because, [viz. that] Paul denieth that those are gods which are made with men's hands. He doth not inquire whether this be true or no; but being blinded with a desire to get gain, he is carried headlong to oppress true doctrine. The same blindness doth drive him headlong to seek violent remedies. Also the craftsmen, because they be afraid of poverty and hunger, run headlong as violently; for the belly is blind and deaf, so that it can admit no equity. For which cause, every one of us ought more to suspect himself, when the question is touching our own gain and profit, lest the same covetous desire which made these men so mad take away all difference of justice and injustice, of that which is filthy and that which is honest.
27. Not only this part. This is first disorderly handled in 389 that Demetrius is careful for religion after other things; 390 because nothing is more absurd than to prefer the belly before the goddess; but even this is also vain, in that he pretendeth that the worship of Diana is in hazard. For if he had suffered no loss by Paul's doctrine, he would have sat quietly at home; he would neither have taken thought for the worship of Diana, neither would he have troubled others. What is the cause, then, he is so diligent and so earnest in his business? even this, because he was plagued at home; and because he saw that he and his copartners had no honest or probable cause to make any stir, he goeth about to color [gloss] the matter with some other color. Therefore, to the end he may cover the shame of his wicked fact, he cloaketh it with the title of religion, which is plausible. So that the wicked, howsoever they strive frowardly against God, yet they gather here and there honest excuses 391 impudently; but God doth not suffer himself to be mocked, but doth rather pull them out of their starting- holes [subterfuges]. There needeth no other witness to refute Demetrius' hypocrisy, because he cutteth his own throat with his own words, when he betrayeth the sorrow which he had conceived, because of the loss which he sustained. 392 In like state do the Papists stand at this day; they boast with full mouth that they be patrons of the Catholic faith and of the holy mother the Church, but when they have spoken 393 thus touching their zeal, in the very handling of the cause they breathe out with open throat the smell of their kitchens. But if we have a desire to handle the cause of godliness purely and in earnest, let us forget our commodities, that the glory of God may have the chief place. For the show of profit doth so tie all our senses with enticements, that though we wander through all manner of wickedness, yet do we flatter ourselves so long as we be determined to provide for our own commodity.
? 389 "Hoc primum praepostere," this is, in the first place, preposterous.
390 "Secundo tandem loco," only in the second place.
391 "Captant honestos praetextus," catch at specious pretexts.
392 "Dum privatae jacturae dolorem prodit," while he betrays grief for a private loss.
393 "Sic praefati," premised this much.
175
Whom all Asia and the world doth worship. It seemeth to Demetrius an unmeet thing that Diana her majesty should be brought to naught, which all the world doth reverence and worship, and this is a common starting-hole [subterfuge] for all superstitious persons, to pretend the consent of the multitude. But true religion requireth a more steadfast stay than in the will and pleasure of men. There is nothing which at this day doth more keep back the simple and unskillful than that they dare not cast from them (such ancient) errors as are commonly received everywhere. Because they feign and imagine that that which pleased many, though foolishly and rashly, is to be counted lawful. For which cause they be not afraid boldly to set the very name of custom against God himself. But the Lord doth prescribe to us another manner of rule, to wit, that being content with his authority alone, we do not pass either for the opinion of men, nor for our own commodity, nor for the custom of many nations.
Acts 19:23-28
? ? 176
Acts 19:29-34
? ? Acts 19:29-34
? 29. And all the city was full of confusion. And they rushed into the commonplace [theater] with one consent, having caught Gaius and Aristarchus, men of Macedonia, Paul's com- panions. 30. And when Paul would have entered in unto the people, the disciples would not suffer him. 31. And certain also of the chief of Asia, which were his friends, sent unto him, requesting him that he would not enter into the place, [theater]. 32. Some therefore cried one thing, and some another: for the assembly was out of order, and the more part knew not for what cause they came together. 33. And some of the company drew forth Alexander, the Jews thrusting him forward. And when Alexander had required silence with the hand, he would have excused the matter 394 to the people. 34. Whom when they knew to be a Jew, there arose a shout of all men almost for the space of two hours, crying, Great is Diana of the Ephesians.
? ? ? 29. Luke setteth down in this place the nature of the people, as if it were depainted in a table. 395 Like as if a thousand houses should be set on fire at a sudden, so all the city was on an uproar in one moment; and when such a tempest is once raised, it is not easily stayed. And forasmuch as the servants of Christ cannot avoid this mischief, they must be armed with invincible constancy, that they may boldly suffer the tumults raised among the people, and that they may not be troubled as with some new and strange matter, when they see that the people is unquiet. So Paul himself doth elsewhere triumph that he went valiantly through the midst of sedition (2 Corinthians 6:5). Nevertheless, the Lord doth uphold the ministers of his word with an excellent comfort, when as they be tossed amidst diverse storms and garboils, and with excellent boldness doth he establish them, when he doth testify that he holdeth the helm of his Church; and not that only, but that he is the governor and moderator of all tumults and storms, so that he can stay the same so soon as it seemeth good to him. Therefore, let us know that we must sail as it were in a tempestuous sea; yet that we must suffer this infamy, as if we ourselves were the procurers of trouble? 396 neither may anything lead us away from the right course of our duty. So that in sailing we shall be sore troubled; yet will not the Lord suffer us to suffer shipwreck. Furthermore, we see that though sedition be confused, yet doth the people always take the worse part; as the men of Ephesus do now catch Gains and Aristarchus, and they drive back Alexander with their furious outcries. Whence cometh this, save only because Satan doth reign in their hearts, so that they rather
? 394 "Rationem reddere," have rendered an account.
395 "In tabula," in a picture
396 "Quasi turbas ipsi concitemus," as if we ourselves excited the disturbance.
177
"I believed, and therefore will I speak," (Psalm 116:10).
Acts 19:29-34
? favor an evil cause? There is also another reason, because a prejudice conceived upon a false report doth possess their minds, so that they cannot abide to sift the cause any farther.
30. And when Paul would. We may see that Paul's constancy was coupled with modesty. When as he might well have kept himself out of sight, of his own accord was he prepared to put himself in hazard. And yet he doth not refuse to follow their counsel, who knew the state of matters better than he. If he had not been kept back, that which he determined to do could not have been imputed to rashness. There was no sedition raised through his fault. Why should he not venture his life, especially seeing that he did not despair of better success? But when the brethren, and such friends as were more skillful, dissuade him, his modesty is worthy to be commended, in that he doth not stand stoutly in his purpose.
33. They drew out Alexander. It is to be thought that the Jews did not send forth this Alexander to plead the common cause of the nation, but that they were desirous to bring him before the people that he might be murdered. Nevertheless, the name Jew made him to be so hated, that they did outrageously refuse whatsoever he was about to speak in the matter and cause; yea, he did hardly escape with his life in such an uproar. Moreover, it is uncertain whether this be that Alexander of whom Paul maketh mention elsewhere, (1 Timothy 1:20; and 2 Timothy 4:14) yet the conjecture seemeth to me allowable. But and if we believe that it is he, let us learn by this fearful example to walk circumspectly, lest Satan carry us away into like falling away [defection]. For we see that he who was at the point to suffer martyrdom, became a treacherous and wicked revolt [apostate].
34. Great is Diana of the Ephesians. This was a clamorous confession, but without any soundness; neither did it proceed from the faith of the heart. For whence came that great divinity of Diana whereof they spake, save only because like mad men they furiously defend that error which they had once received? It fareth otherwise with true godliness, that we believe with the heart unto righteousness, and then doth the confession of the mouth follow to salvation. Therein doth the distemperature and mad stubbornness of all mad men and brain-sick fools differ from the constancy and zeal of the martyrs. And yet, notwithstanding, our sluggishness is shameful if we be not as ready and stout in the confession of a sure faith as are they in their filthy error. For we see what the Spirit of God prescribeth unto us by the mouth of David,
? 178
Acts 19:35-40
? ? Acts 19:35-40
? 35. And when the town-clerk had pacified the multitude, he said, Ye men of Ephesus, what man is he that knoweth not the city of the Ephesians is a worshipper of the great goddess Diana, and of the image that came down from Jupiter? 36. And seeing these things are out of question, you must be quiet, and do nothing rashly. 37. For ye have brought men which are neither church-robbers, nor yet blasphemers of your goddess. 38. But and if Demetrius and the craftsmen that are with him have a matter against any man, there be open assemblies, and there be deputies: let them accuse one another. 39. But and if there be any other matter in question, it shall be decided in a lawful assembly. 40. For it is to be doubted 397 lest we be accused of this day's sedition, seeing there is no cause whereby we may give a reason of this concourse. And when he had thus spoken, he let the assembly depart.
? ? ? 35. Luke showeth in this place that the tumult was so appeased, that yet, notwithstanding, superstition prevailed with the mad people, and the truth of God was not heard. For the town-clerk, as politic men use to do, counteth it sufficient for him if he can by any means appease the outrageous multitude. Nevertheless, the cause itself is oppressed. He saw un- doubtedly Demetrius' malice, and how he had troubled the city, abusing the pretense of religion for his own private gain; but he toucheth not that wound which he knew to be un- known to the unskillful. Nevertheless, to the end he may stay the uproar and contention, he extolleth the reigned power of Diana, and maintaineth her superstitious worship. If Paul had been in the common place 398 at that time, he would rather have suffered death an hundred times than have suffered himself to be delivered from danger paying so dear for it. For though the town-clerk had not been by him commanded to speak thus, yet it should have been treacherous dissimulation in a public witness and preacher of heavenly doctrine. The scribe affirmeth that the image which the Ephesians did worship came down from heaven, and that Paul and his companions spake no blasphemy against their goddess. Could he have holden his peace, but he must needs by his silence have allowed his false excuse? And this had been to shake hands with idolatry. Therefore, it was not without cause that Luke said before that Paul was kept back by the brethren, and not suffered to enter into the common place [theater].
37. Men which are neither church-robbers. He doth both truly and well deny that they be church-robbers; but he doth shortly after falsely define the kind of church-robbery to speak blasphemously against Diana. For seeing that all superstition is profane and polluted,
? 397 "Periculum est," there is a danger.
398 "In theatro," in the theatre.
179
Acts 19:35-40
? it followeth that those be sacrilegious persons who translate the honor which is due to God alone unto idols. But the wisdom of the town-clerk, and that carnal, is here commended, and not his godliness. For he had respect unto this alone to extinguish the heat of the uproar; and therefore doth he at length conclude, if Demetrius have any private matter, there be judgment-seats and magistrates. And that public affairs must be handled in a lawful, and not in a disordered assembly -- in an assembly gathered by the commandment of the ma- gistrates, and not in a concourse which is without consideration, run together through the motion of one man, and to satisfy his appetite. 399 He calleth them deputies, 400 in the plural number, not that Asia had more than one, but because legates did sometimes keep courts in the place of the deputies. Also, he appeaseth them by putting them in fear, because the deputy had occasion offered to punish and fine the city sore. 401
? ? ? 399 "Unius hominis impulsu et libidine," at the instigation and caprice of one man.
400 "Proconsules," proconsuls.
401 "Quia proconsuli oblatu erat occasio urbis male mulctandae," because an opportunity was given to the
proconsul to impose a heavy fine on the city.
180
CHAPTER 20
Chapter 20
? 181
Acts 20:1-6
? ? Acts 20:1-6
? 1. And after the tumult was ceased, when Paul had called unto him the disciples, and had embraced them, he took his journey that he might go into Macedonia. 2. And when he had walked through those parts, and had with much speech exhorted them, he came into Greece. 3. And when he had spent three months there, when the Jews laid in wait for him as he was about to loose into Syria, he purposed to return through Macedonia. 4. And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarebus and Secundus; and Gains of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. 5. When these were gone before, they stayed for us at Troas. 6. And we sailed away after the day of sweet [unleavened] bread from Philippi, and came to them to Troas within five days, where we stayed seven days.
? ? ? 1. Luke declareth in this chapter how Paul, loosing from Asia, did again cross the seas to go to Jerusalem. And though whatsoever is written in this narration be worthy of most diligent meditation and marking, yet doth it need no long exposition. It appeareth that the Church was preserved in safety by the wonderful power of God amidst those troublesome tumults. The church of Ephesus was as yet slender and weak: the faithful having had exper- ience of a sudden motion [commotion] once, might for just causes fear, lest like storms should ever now and then arise. We need not doubt that Paul did with much ado depart from them; yet because greater necessity doth draw him unto another place, he is enforced to leave his sons who were lately begotten, and had as yet scarce escaped shipwreck in the midst of the raging sea. As for them, though they be very loath to forego Paul, yet, lest they do injury to other churches, they do not keep him back nor stay him. So that we see that they were not wedded to themselves, but that they were careful for the kingdom of Christ, that they might provide as well for their brethren as for themselves. We must diligently note these examples, that one of us may study to help another in this miserable dispersing; but if it so fall out at any time that we be bereft of profitable helps, let us not doubt nor waver, knowing that God doth hold the helm of our ship. And we must also note this, that Paul doth not depart until he have saluted the brethren, but doth rather strengthen them at his departure. As Luke saith straightway of the Macedonians, that Paul exhorted them with many words, that is, not overfields, 402 as if it were sufficient to put them only in mind of their duty; but as he commandeth elsewhere that others should do, he urged importunately, and beat in [inculcated] thoroughly things which were needful to be known, that they might never be forgotten (2 Timothy 4:2).
? 402 "Defunctorie," perfunctorily.
182
3. Because the Jews laid wait for him. The Lord did exercise his servant so diversely and continually that he set before us in him an example of most excellent constancy. It is not sufficient for him to be wearied with the labor and trouble of a long and wearisome journey, unless he be also brought in danger of his life by those which lay in wait for him. Let all the servants of Christ set this mirror before their eyes, that they may never faint through the wearisomeness of straits. Notwithstanding, when Paul doth journey another way that he may avoid their laying in wait, he showeth that we must have regard of our life so far forth that we throw not ourselves headlong into the midst of dangers. And those who accompany him give no small testimony of their godliness; and we see how precious his life was to the faithful, when as a great many being chosen out of diverse countries to be his companions, do for his sake take a hard and sharp journey not without great charges. Luke saith that Paul tarried at Philippos so long as the days of unleavened bread did last, because he had at that time better opportunity offered to teach. And forasmuch as it was unknown as yet that the law was disannulled, it stood him upon to beware, lest by neglecting the feast-day he should be thought among the rude to be a contemner of God. Though, for mine own part, I think that he sought principally opportunity to teach, because the Jews were then more attentive to learn.
Acts 20:1-6
? ? 183
Acts 20:7-13
? ? Acts 20:7-13
? 7. And upon one day of the Sabbaths, when the disciples were come together to break bread, Paul disputed with them, being about to take his journey on the morrow; and he prolonged his speech until midnight. 8.
And there were many lights in an upper chamber, where they were gathered together. 9. And a certain young man named Eutychus, sitting in a window, being fallen into a deep sleep, as Paul disputed long time, being more over- come with sleep, he fell down from the third loft downward, and was taken up dead. 10. And when Paul came down, he fell upon him, and embracing him, said, Be not ye troubled, for his soul is in him. 11. And when he was gone up, and had broken bread, and had, having had long conference until it was day, he departed. 12. And they brought the boy alive, and were not a little comforted. 13. But when he had taken ship, we loosed to Assos, thence to receive Paul, for so had he appointed, being about to go by land;
? ? ? 7. And in one day. Either doth he mean the first day of the week, which was next after the Sabbath, or else some certain Sabbath. Which latter thing may seem to me more probable; for this cause, because that day was more fit for all assembly, according to custom. But seeing it is no new matter for the Evangelists to put one instead of the first, according to the custom of the Hebrew tongue, (Matthew 28:1; Luke 24:1; John 20:1) it shall very well agree, that on the morrow after the Sabbath they came together. Furthermore, it were too cold to expound this of any day. For to what end is there mentioned of the Sabbath, save only that he may note the opportunity and choice of the time? Also, it is a likely matter that Paul waited for the Sabbath, that the day before his departure he might the more easily gather all the disciples into one place. And the zeal of them all is worth the noting, in that it was no trouble to Paul to teach until midnight, though he were ready to take his journey, neither were the rest weary of learning. For he had no other cause to continue his speech so long, save only the desire and attentiveness of his auditory.
To break bread. Though breaking of bread doth sometimes signify among the Hebrews a domestical banquet, yet do I expound the same of the Holy Supper in this place, being moved with two reasons. For seeing we may easily gather by that which followeth that there was no small multitude gathered together there, it is unlikely that there could any supper be prepared in a private house. Again, Luke will afterward declare that Paul took bread not at supper time, but after midnight. Hereunto is added that, that he saith not that he took meat that he might eat, but that he might only taste. Therefore, I think thus, that they had appointed a solemn day for the celebrating of the Holy Supper of the Lord among themselves, which might be commodious for them all. And to the end Paul might remedy after a sort the silence of longer absence, he continueth his speech longer than he did commonly use to do. That which I spake of the great number of men is gathered thence, because there were
184
Acts 20:7-13
? many lights in the upper chamber, which was not done for any pomp or ostentation, but only for necessity's sake. For when there is no need, it is ambition and vanity which maketh men bestow cost. Furthermore, it was meet that all the whole place should shine with lights, lest that holy company might be suspected of some wickedness or dishonesty. Add also an- other conjecture, if the chamber had been empty, those which were present would not have suffered Eutychus to sit upon a window. For it had been filthy licentiousness in despising 403 the heavenly doctrine to depart aside into a window, seeing there was room enough elsewhere.
9. When he was fallen into a deep sleep. I see no cause why some interpreters should so sore and sharply condemn the drowsiness of the young man, that they should say that he was punished for his sluggishness by death. For what marvel is it, if, seeing the night was so far spent, having striven so long with sleep, he yielded at length? And whereas, against his will, and otherwise than he hoped for, he was taken and overcome with deep sleep, we may guess by this that he did not settle himself to sleep. To seek out a fit place wherein to sleep had been a sign of sluggishness, but to be overcome with sleep, sitting at a window, what other thing is it but without fault to yield to nature? 404 As if a man should faint through hunger or too much wearisomeness. Those who being drowned in earthly cares come unto the word loathsomely; those who being full of meat and wine are thereby brought on [to] sleep; those who are vigilant enough in other matters, but hear the word as though they did not pass [care] for it, shall be justly condemned for drowsiness; but Luke doth in plain words acquit Eutychus, when he saith that he fell down, being overcome with deep sleep after midnight.
Moreover, the Lord meant not only by the sleep, but also by the death of this young man to awake and stir up the faith of his, that they might more joyfully receive Paul's doctrine, and might keep it deeply rooted in their minds. It was, indeed, at the first no small temptation, but such as might have shaken even a most constant man full sore; for who would have thought that Christ had been chief governor in that company wherein a miserable man through a fall became dead? Who would not rather have thought this to be a sign of God's curse? But the Lord, by applying a remedy, doth forthwith rid the minds of his of all perturb- ation.
10. He lay down upon him. We know that the apostles, in working miracles, did some- times use certain external rites, whereby they might give the glory to God, the author. And now, whereas Paul doth stretch himself upon the young man, I think it was done to no other end, save only that he might more easily stir up himself unto prayer. It is all one as if
? 403 "Spernendae ac respuendae," in spurning and rejecting.
404 "Naturae infirmitati," the infirmity of nature.
185
Acts 20:7-13
? he should mix himself with the dead man, 405 And, peradventure, this was done for the imitation of Elisha, of whom the sacred history doth report the same thing (2 Kings 4:34). Yet the vehemency of his affection did more move him than the emulation of the prophet. For that stretching of himself upon him doth more provoke him to crave his life with all his heart at the hands of the Lord. So when he embraceth the body of the dead man, by this gesture he declared that he offered it to God to be quickened, and out of the text we may gather that he did not depart from embracing it until he knew that the life was restored again.
Be ye not troubled. We must note that Paul took great care principally for this cause, lest that sorrowful event should shake the faith of the godly, and should trouble their minds. Nevertheless, the Lord did, as it were, seal up and establish 406 that last sermon which Paul made at Troas. When he saith that his soul is in him, he doth not deny that he was dead, because by this means he should extinguish the glory of the miracle; but the meaning of these words is, that his life was restored through the grace of God. I do not restrain that which followeth, to wit, that they were greatly comforted through the joy which they had by reason of the young man which was restored to life; but I do also comprehend the con- firmation of faith, seeing God gave them such an excellent testimony of his love.
13. When we had taken ship. It is uncertain why Paul did choose rather to go by land, whether it were because sailing might be to him troublesome, or that as he did pass by he might visit the brethren. I think that he did then eschew the sea for his health's sake. And his courtesy is greatly to be commended, in that he spared his companions. For to what end did he suffer them to depart, save only that he might ease them of the trouble? So that we see that they did strive among themselves in courtesy and good turns. They were ready and willing to do their duty; but Paul was so far from requiring things straitly 407 at their hands, that of his own accord and courtesy he did remit those duties which they were ready to do; yea, setting aside his own commodity, he commanded them to do that which was for their comfort. It is well known that the city Assos is by the describers of countries 408 attributed to Troas. The same, as Pliny doth witness, was called Appollonia. They say that it was a free city of the AEtolians.
405 "Perinde agit, acsi se misceret cum mortuo," he acts just as if he were mixing himself up with the young man.
406 "Quasi insculpto sigillo apud eos sancivit," did sanction to them as with the impress of the seal.
407 "Rigidus exactor," from being a rigid exactor.
? ? 408 "Geographis," geographers.
186
Acts 20:14-21
? ? Acts 20:14-21
? 14. And when we were come together at Assos, having received him we came to him. 15. And sailing thence the day following we came over against Chios; and on the morrow we arrived at Samos, and having tarried at Trogyllum, we came to Miletus. 16. For Paul purposed to sail beyond Ephesus, lest he should spend the time in Asia: for he made haste if it were possible for him to keep the day of Pentecost at Jerusalem. 17. And having sent messengers from Miletus to Ephesus, he called the elders of the church. 18. Who when they were come to him, he said unto them, Ye know from the first day wherein I entered into Asia, how 1 have been with you at all seasons, 19. Serving the Lord with all humility of mind, and with many tears, and temptations, which happened to me by the laying in wait of the Jews; 20. So that I have kept nothing back which might be for your profit, but did show to you and teach you publicly and through every house, 21. Testifying both to the Jews and Grecians the repentance which is towards God, and the faith which is toward our Lord Jesus Christ.
? ? ? 16. For Paul purposed. It is not to be doubted but that he had great and weighty causes to make haste; not that he made so great account of the day, but because strangers did then use to come together to Jerusalem out of all quarters. Forasmuch as he did hope that he might do some good in such a great assembly, he would not foreslow [neglect] the oppor- tunity. Therefore, let us know that the worship of the law 409 was not the cause that he made so great haste, but he set before his eyes the edifying of the Church; partly that he might show to the faithful that the kingdom of Christ was enlarged, partly that if there were any as yet strangers from Christ, he might gain them; partly that he might stop the mouths of the wicked. 410 Notwithstanding, we must note, that he did, in the mean season, provide for other churches. For, in sending for the elders of Ephesus to Miletus, he showeth that he did not neglect Asia. And whereas they come together when they be called, it is not only a token of concord, but also of modesty; for they were many; yet doth it not irk them to obey one apostle of Christ, whom they knew to be endued with singular gifts. Moreover, it ap- peareth more plainly by the text, [context] that those are called elders, not which were grey- headed, but such as were rulers of the Church. And it is an usual thing almost in all tongues, that those be called elders and fathers who are appointed to govern others, though their age be not always accordingly.
18. Ye know. Paul, in this sermon, standeth principally upon this, that he may exhort those pastors of Ephesus, 411 by his own example, to do their duty faithfully. For that is the
409 "Legalem culture," legal worship.
410 "Ut improborum hominum calumnias refelleret," that he might refute the calumnies of wicked men.
411 "Quos Ephesi creaverat pastores," those whom he had appointed pastors at Ephesus.
187
? Acts 20:14-21
? true kind of censure, and by this means is authority purchased to doctrine, when the teacher prescribeth nothing 412 which he himself hath not done indeed before. And it was no unseemly thing for Paul to speak of his virtues. There is nothing less tolerable in the servants of Christ than ambition and vanity; but forasmuch as all men knew full well what modesty and humility was in the holy man, he needed not to fear lest he should incur the suspicion of vain boasting; especially, seeing that benign information by necessity, he did declare his faithfulness and diligence, that others might take example thereby. He doth, in- deed, greatly extol his labors, patience, fortitude, and other virtues, but to what end? Surely not that he may purchase commendation at the hands of his auditory, but that his holy ex- hortation may pierce more deeply, and may stick fast in their minds. He did also shoot at another mark, that his integrity and uprightness in dealing might serve afterward to commend his doctrine. And he citeth eye-witnesses, lest he seem to speak of things unknown. I call those witnesses who did not only know all things, but had also a judgment which was pure, and corrupt with no affections.
19. Serving the Lord. He reckoneth up first not only in what straits he was, but most of all his humility, coupled with contempt of the world, and rebukes, and other afflictions; as if he should say, that he was not honorably received or with commendation; but he was conversant among them under the contemptible form of the cross. And this is no small trial, 413 when we faint not, though we see ourselves trodden under foot by the intolerable pride of the world.
Notwithstanding, we must note everything more distinctly. To serve the Lord is taken in this place, not for to worship God in holiness and righteousness, which is common to all the godly; but it doth signify to execute a public function. Therefore, Paul doth not speak of [as] some one private man, but as one made a minister of the Church. And so he doth testify, that he fulfilled the apostleship to him committed with humility and modesty; both because, knowing his own infirmity, he did mistrust himself; and also, because, considering the excellency of his calling, he counted himself very unmeet; 414 and, lastly, because he did willingly submit himself to bear the reproach of the cross. For this humility is set both against vain confidence, and also haughtiness. Secondly, he toucheth 415 his tears, which strifes, diverse assaults of Satan, the rage of wicked men, the inward diseases of the Church, and offenses, had made him shed; at length, he addeth, that he led a fearful life, 416 amidst the
? 412 "In verbis," verbally.
413 "Probatio," proof or tests
414 "Longe imparem," far from being equal to it.
415 "Adjungit," he addeth,
416 "Trepidam vitam," a life of trembling.
188
Acts 20:14-21
? layings in wait of the Jews; and he confesseth that he was tempted therewith, as he was not hardened, though he did not faint. For he is not ashamed to confess his infirmity.
His drift is, that those to whom he speaketh may not faint, through like tribulations; and that, being void of all ambition, they may do their duty carefully and reverently; and that they may not only with a patient mind suffer themselves to be despised of men, but that they may be cast down in themselves. Because, that man can never be rightly framed to obey Christ whose looks are lofty, and whose heart is proud. And (as men cannot long bear a show of virtue) to the end it may appear manifestly, that he behaved himself sincerely and from his heart, he maketh mention of his constancy which lasted three years, wherein he had still kept one course. Ye know (saith he) how I have behaved myself since the first day until this time. To conclude, this is the true trial of the servants of Christ, not to be changed as the times change; but to continue like to themselves, and always to keep a straight course.
20. I have kept back nothing. He commendeth his faithfulness and diligence in teaching in three respects, that he instructed his scholars thoroughly and perfectly, so that he omitted nothing which might make for their salvation; that being not content with general preaching, he did also endeavor to do every man good. Thirdly, he reciteth a brief sum of all his whole doctrine, that he exhorted them unto faith in Christ and repentance. Now, forasmuch as he depainteth out unto us a pattern of a faithful and good teacher, whosoever they be who are desirous to prove their industry to the Lord, they must set before their eyes the edifying of the Church, as he commandeth Timotheus in another place, to consider what things be profitable, that he may be instant in delivering those things (1 Timothy 4:7, 8). And surely the Scripture (according to whose rule all manner of teaching must be examined, yea, which is the only method of teaching aright) doth not contain profound 417 speculations, to delight men when they have nothing else to do; 418 but as the same Paul doth testify, it is all profitable to make the man of God perfect.
But Paul prescribeth such a desire to edify, that the pastor must omit nothing, so much as in him lieth, which is profitable to be known. For they be bad masters who do so keep their scholars in the first principles, that they do never come unto the knowledge of the truth (2 Timothy 3:7). And surely the Lord doth not teach us in his word only to [by] halves, (as they say) but he delivereth perfect wisdom, and such as is in all points absolute. Whereby it appeareth how impudently those men boast themselves to be ministers of the word, who do not only cloak and foster the ignorance of the people with their silence, but do also wink at gross errors and wicked superstitions; as at this day in Papistry, many send out some sparks of sound doctrine, but they 419 dare not drive away the darkness of ignorance, and
? 417 "Argutas," subtle,
418 "Sub umbra et in otio," when at ease under the shade.
419 "Plerique," the greater part.
189
Acts 20:14-21
? whereas the wicked fear of the flesh doth hinder them, they pretend that the people is not capable of sound 420 doctrine.
Indeed, I confess that all things cannot be taught at one time, and that we must imitate Paul's wisdom, who did apply himself unto the capacity of the ignorant. But what moderation is this when they suffer the blind to fall into the ditch, when they leave miserable souls under the tyranny of antichrist, and whereas they see idolatry rage, the worship of God corrupt, his law broken, and, finally, all holy things profaned, they do either with silence pass over such filthy confusion, or else they show it underhand, sparingly and obscurely, like men that be afraid? Therefore, we must note Paul's word, when as he saith that he kept back nothing, but did show whatsoever things were profitable for the people; for by this we gather that the pure and free 421 profession of sound doctrine is required at the hands of the servants of Christ, wherein there must be no boughts nor crooks, and that nothing is more unseemly in them than oblique insinuations, and such as are inwrapped in crafty dissimulation.
Publicly, and throughout every house. This is the second point, that he did not only teach all men in the congregation, but also every one privately, as every man's necessity did require. For Christ hath not appointed pastors upon this condition, that they may only teach the Church in general in the open pulpit; but that they may take charge of every particular sheep, that they may bring back to the sheepfold those which wander and go astray, that they may strengthen those which are discouraged and weak, that they may cure the sick, that they may lift up and set on foot the feeble, 422 (Ezekiel 34:4) for common doctrine will oftentimes wax cold, unless it be holpen with private admonitions.
Wherefore, the negligence of those men is inexcusable, who, having made one sermon, as if they had done their task, live all the rest of their time idly; as if their voice were shut up within the church walls, seeing that so soon as they be departed, thence they be dumb. Also, disciples and scholars are taught, that if they will be numbered in Christ's flock, they must give place to their pastors, so often as they come unto them; and that they must not refuse private admonitions. For they be rather bears than sheep, who do not vouchsafe to hear the voice of their pastor, unless he be in the pulpit; and cannot abide to be admonished and re- proved at home, yea, do furiously refuse 423 that necessary duty.
21. Testifying both to Jews. Descending now unto the third point, he setteth down the sum of this doctrine in a few words, to wit, that he exhorted all men unto faith and repent- ance, as it was said before, that the gospel consisteth upon [of] these two points only. Whence
? 420 "Solidioris," more solid.
421 "Ingenuam," candid.
422 "Debiles et infirmas," the feeble and infirm.
423 "Ferociter repellunt," fiercely repel.
190
Acts 20:14-21
? we do also gather wherein the true edifying of the Church doth properly consist, the care and burden whereof doth lie upon the pastor's shoulders, and whereunto we must apply all our study, if we be desirous to profit profitably in God's school. We have already said that the word of God is profaned, when the readers of the same do occupy themselves in frivolous questions. But to the end we may not read the same wanderingly, we must note and aim at this double mark which the apostle setteth before us. For whosoever he be that turneth unto any other thing, in taking great pains, he shall do nothing else but walk in a circuit. By the word testify he expresseth great vehemency, as if he should have said that by testifying he did commend, that the excuse of ignorance might not remain. For he alludeth unto the custom used in courts, where testifying is used to take away all doubt. As men are not only to be taught, but also to be constrained to embrace salvation in Christ, and to addict them- selves to God, to lead a new life. And though he affirm that he was wanting to none, yet doth he place the Jews in the first place; because, as the Lord hath preferred them in the degree of honor before the Gentiles, so it was meet that Christ and his grace should be offered them until they should quite fall away.
Repentance toward God. We must first note the distinction of faith and repentance, which some do falsely and unskillfully confound, saying, that repentance is a part of faith. I grant, indeed, that they cannot be separate; because God doth illuminate no man with the Spirit of faith whom he doth not also regenerate unto newness of life. Yet they must needs be distinguished, as Paul doth in this place. For repentance is a turning unto God, when we frame ourselves and all our life to obey him; but faith is a receiving of the grace offered us in Christ. For all religion tendeth to this end, that, embracing holiness and righteousness, we serve the Lord purely, also that we seek no part of our salvation anywhere else save only at his hands, and that we seek salvation in Christ alone. Therefore, the doctrine of repentance containeth a rule of good life; it requireth the denial of ourselves, the mortifying of our flesh, and meditating upon the heavenly life. But because we be all naturally corrupt, strangers from righteousness, and turned away from God himself. Again, because we fly from God, because we know that he is displeased with us, the means, as well to obtain free reconciliation as newness of life, must be set before us.
Therefore, unless faith be added, it is in vain to speak of repentance; yea, those teachers of repentance who, neglecting faith, stand only upon the framing of life, and precepts of good works, differ nothing, or very little from profane philosophers. They teach how men must live; but, forasmuch as they leave men in their nature, there can no bettering be hoped for thence, until they invite those who are lost unto hope of salvation; until they quicken the dead, promising forgiveness of sins; until they show that God doth, by his free adoption, take those for his children who were before bond-slaves of Satan; until they teach that the Spirit of regeneration must be begged at the hands of the heavenly Father, that we must draw godliness, righteousness, and goodness, from him who is the fountain of all good
191
Acts 20:14-21
? things. And hereupon followeth calling upon God, which is the chiefest thing in the worship of God.
? 385 "Tam acriter," so keenly help the meal chest, (larder. ) gain
386 "Quae ad farinas valent," as
387 "Lucri cupiditas," eagerness for
388 "Pervertere," to pervert.
174
Acts 19:23-28
? right; that is too great wickedness. Demetrius confesseth that this is the state of the cause, because, [viz. that] Paul denieth that those are gods which are made with men's hands. He doth not inquire whether this be true or no; but being blinded with a desire to get gain, he is carried headlong to oppress true doctrine. The same blindness doth drive him headlong to seek violent remedies. Also the craftsmen, because they be afraid of poverty and hunger, run headlong as violently; for the belly is blind and deaf, so that it can admit no equity. For which cause, every one of us ought more to suspect himself, when the question is touching our own gain and profit, lest the same covetous desire which made these men so mad take away all difference of justice and injustice, of that which is filthy and that which is honest.
27. Not only this part. This is first disorderly handled in 389 that Demetrius is careful for religion after other things; 390 because nothing is more absurd than to prefer the belly before the goddess; but even this is also vain, in that he pretendeth that the worship of Diana is in hazard. For if he had suffered no loss by Paul's doctrine, he would have sat quietly at home; he would neither have taken thought for the worship of Diana, neither would he have troubled others. What is the cause, then, he is so diligent and so earnest in his business? even this, because he was plagued at home; and because he saw that he and his copartners had no honest or probable cause to make any stir, he goeth about to color [gloss] the matter with some other color. Therefore, to the end he may cover the shame of his wicked fact, he cloaketh it with the title of religion, which is plausible. So that the wicked, howsoever they strive frowardly against God, yet they gather here and there honest excuses 391 impudently; but God doth not suffer himself to be mocked, but doth rather pull them out of their starting- holes [subterfuges]. There needeth no other witness to refute Demetrius' hypocrisy, because he cutteth his own throat with his own words, when he betrayeth the sorrow which he had conceived, because of the loss which he sustained. 392 In like state do the Papists stand at this day; they boast with full mouth that they be patrons of the Catholic faith and of the holy mother the Church, but when they have spoken 393 thus touching their zeal, in the very handling of the cause they breathe out with open throat the smell of their kitchens. But if we have a desire to handle the cause of godliness purely and in earnest, let us forget our commodities, that the glory of God may have the chief place. For the show of profit doth so tie all our senses with enticements, that though we wander through all manner of wickedness, yet do we flatter ourselves so long as we be determined to provide for our own commodity.
? 389 "Hoc primum praepostere," this is, in the first place, preposterous.
390 "Secundo tandem loco," only in the second place.
391 "Captant honestos praetextus," catch at specious pretexts.
392 "Dum privatae jacturae dolorem prodit," while he betrays grief for a private loss.
393 "Sic praefati," premised this much.
175
Whom all Asia and the world doth worship. It seemeth to Demetrius an unmeet thing that Diana her majesty should be brought to naught, which all the world doth reverence and worship, and this is a common starting-hole [subterfuge] for all superstitious persons, to pretend the consent of the multitude. But true religion requireth a more steadfast stay than in the will and pleasure of men. There is nothing which at this day doth more keep back the simple and unskillful than that they dare not cast from them (such ancient) errors as are commonly received everywhere. Because they feign and imagine that that which pleased many, though foolishly and rashly, is to be counted lawful. For which cause they be not afraid boldly to set the very name of custom against God himself. But the Lord doth prescribe to us another manner of rule, to wit, that being content with his authority alone, we do not pass either for the opinion of men, nor for our own commodity, nor for the custom of many nations.
Acts 19:23-28
? ? 176
Acts 19:29-34
? ? Acts 19:29-34
? 29. And all the city was full of confusion. And they rushed into the commonplace [theater] with one consent, having caught Gaius and Aristarchus, men of Macedonia, Paul's com- panions. 30. And when Paul would have entered in unto the people, the disciples would not suffer him. 31. And certain also of the chief of Asia, which were his friends, sent unto him, requesting him that he would not enter into the place, [theater]. 32. Some therefore cried one thing, and some another: for the assembly was out of order, and the more part knew not for what cause they came together. 33. And some of the company drew forth Alexander, the Jews thrusting him forward. And when Alexander had required silence with the hand, he would have excused the matter 394 to the people. 34. Whom when they knew to be a Jew, there arose a shout of all men almost for the space of two hours, crying, Great is Diana of the Ephesians.
? ? ? 29. Luke setteth down in this place the nature of the people, as if it were depainted in a table. 395 Like as if a thousand houses should be set on fire at a sudden, so all the city was on an uproar in one moment; and when such a tempest is once raised, it is not easily stayed. And forasmuch as the servants of Christ cannot avoid this mischief, they must be armed with invincible constancy, that they may boldly suffer the tumults raised among the people, and that they may not be troubled as with some new and strange matter, when they see that the people is unquiet. So Paul himself doth elsewhere triumph that he went valiantly through the midst of sedition (2 Corinthians 6:5). Nevertheless, the Lord doth uphold the ministers of his word with an excellent comfort, when as they be tossed amidst diverse storms and garboils, and with excellent boldness doth he establish them, when he doth testify that he holdeth the helm of his Church; and not that only, but that he is the governor and moderator of all tumults and storms, so that he can stay the same so soon as it seemeth good to him. Therefore, let us know that we must sail as it were in a tempestuous sea; yet that we must suffer this infamy, as if we ourselves were the procurers of trouble? 396 neither may anything lead us away from the right course of our duty. So that in sailing we shall be sore troubled; yet will not the Lord suffer us to suffer shipwreck. Furthermore, we see that though sedition be confused, yet doth the people always take the worse part; as the men of Ephesus do now catch Gains and Aristarchus, and they drive back Alexander with their furious outcries. Whence cometh this, save only because Satan doth reign in their hearts, so that they rather
? 394 "Rationem reddere," have rendered an account.
395 "In tabula," in a picture
396 "Quasi turbas ipsi concitemus," as if we ourselves excited the disturbance.
177
"I believed, and therefore will I speak," (Psalm 116:10).
Acts 19:29-34
? favor an evil cause? There is also another reason, because a prejudice conceived upon a false report doth possess their minds, so that they cannot abide to sift the cause any farther.
30. And when Paul would. We may see that Paul's constancy was coupled with modesty. When as he might well have kept himself out of sight, of his own accord was he prepared to put himself in hazard. And yet he doth not refuse to follow their counsel, who knew the state of matters better than he. If he had not been kept back, that which he determined to do could not have been imputed to rashness. There was no sedition raised through his fault. Why should he not venture his life, especially seeing that he did not despair of better success? But when the brethren, and such friends as were more skillful, dissuade him, his modesty is worthy to be commended, in that he doth not stand stoutly in his purpose.
33. They drew out Alexander. It is to be thought that the Jews did not send forth this Alexander to plead the common cause of the nation, but that they were desirous to bring him before the people that he might be murdered. Nevertheless, the name Jew made him to be so hated, that they did outrageously refuse whatsoever he was about to speak in the matter and cause; yea, he did hardly escape with his life in such an uproar. Moreover, it is uncertain whether this be that Alexander of whom Paul maketh mention elsewhere, (1 Timothy 1:20; and 2 Timothy 4:14) yet the conjecture seemeth to me allowable. But and if we believe that it is he, let us learn by this fearful example to walk circumspectly, lest Satan carry us away into like falling away [defection]. For we see that he who was at the point to suffer martyrdom, became a treacherous and wicked revolt [apostate].
34. Great is Diana of the Ephesians. This was a clamorous confession, but without any soundness; neither did it proceed from the faith of the heart. For whence came that great divinity of Diana whereof they spake, save only because like mad men they furiously defend that error which they had once received? It fareth otherwise with true godliness, that we believe with the heart unto righteousness, and then doth the confession of the mouth follow to salvation. Therein doth the distemperature and mad stubbornness of all mad men and brain-sick fools differ from the constancy and zeal of the martyrs. And yet, notwithstanding, our sluggishness is shameful if we be not as ready and stout in the confession of a sure faith as are they in their filthy error. For we see what the Spirit of God prescribeth unto us by the mouth of David,
? 178
Acts 19:35-40
? ? Acts 19:35-40
? 35. And when the town-clerk had pacified the multitude, he said, Ye men of Ephesus, what man is he that knoweth not the city of the Ephesians is a worshipper of the great goddess Diana, and of the image that came down from Jupiter? 36. And seeing these things are out of question, you must be quiet, and do nothing rashly. 37. For ye have brought men which are neither church-robbers, nor yet blasphemers of your goddess. 38. But and if Demetrius and the craftsmen that are with him have a matter against any man, there be open assemblies, and there be deputies: let them accuse one another. 39. But and if there be any other matter in question, it shall be decided in a lawful assembly. 40. For it is to be doubted 397 lest we be accused of this day's sedition, seeing there is no cause whereby we may give a reason of this concourse. And when he had thus spoken, he let the assembly depart.
? ? ? 35. Luke showeth in this place that the tumult was so appeased, that yet, notwithstanding, superstition prevailed with the mad people, and the truth of God was not heard. For the town-clerk, as politic men use to do, counteth it sufficient for him if he can by any means appease the outrageous multitude. Nevertheless, the cause itself is oppressed. He saw un- doubtedly Demetrius' malice, and how he had troubled the city, abusing the pretense of religion for his own private gain; but he toucheth not that wound which he knew to be un- known to the unskillful. Nevertheless, to the end he may stay the uproar and contention, he extolleth the reigned power of Diana, and maintaineth her superstitious worship. If Paul had been in the common place 398 at that time, he would rather have suffered death an hundred times than have suffered himself to be delivered from danger paying so dear for it. For though the town-clerk had not been by him commanded to speak thus, yet it should have been treacherous dissimulation in a public witness and preacher of heavenly doctrine. The scribe affirmeth that the image which the Ephesians did worship came down from heaven, and that Paul and his companions spake no blasphemy against their goddess. Could he have holden his peace, but he must needs by his silence have allowed his false excuse? And this had been to shake hands with idolatry. Therefore, it was not without cause that Luke said before that Paul was kept back by the brethren, and not suffered to enter into the common place [theater].
37. Men which are neither church-robbers. He doth both truly and well deny that they be church-robbers; but he doth shortly after falsely define the kind of church-robbery to speak blasphemously against Diana. For seeing that all superstition is profane and polluted,
? 397 "Periculum est," there is a danger.
398 "In theatro," in the theatre.
179
Acts 19:35-40
? it followeth that those be sacrilegious persons who translate the honor which is due to God alone unto idols. But the wisdom of the town-clerk, and that carnal, is here commended, and not his godliness. For he had respect unto this alone to extinguish the heat of the uproar; and therefore doth he at length conclude, if Demetrius have any private matter, there be judgment-seats and magistrates. And that public affairs must be handled in a lawful, and not in a disordered assembly -- in an assembly gathered by the commandment of the ma- gistrates, and not in a concourse which is without consideration, run together through the motion of one man, and to satisfy his appetite. 399 He calleth them deputies, 400 in the plural number, not that Asia had more than one, but because legates did sometimes keep courts in the place of the deputies. Also, he appeaseth them by putting them in fear, because the deputy had occasion offered to punish and fine the city sore. 401
? ? ? 399 "Unius hominis impulsu et libidine," at the instigation and caprice of one man.
400 "Proconsules," proconsuls.
401 "Quia proconsuli oblatu erat occasio urbis male mulctandae," because an opportunity was given to the
proconsul to impose a heavy fine on the city.
180
CHAPTER 20
Chapter 20
? 181
Acts 20:1-6
? ? Acts 20:1-6
? 1. And after the tumult was ceased, when Paul had called unto him the disciples, and had embraced them, he took his journey that he might go into Macedonia. 2. And when he had walked through those parts, and had with much speech exhorted them, he came into Greece. 3. And when he had spent three months there, when the Jews laid in wait for him as he was about to loose into Syria, he purposed to return through Macedonia. 4. And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarebus and Secundus; and Gains of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. 5. When these were gone before, they stayed for us at Troas. 6. And we sailed away after the day of sweet [unleavened] bread from Philippi, and came to them to Troas within five days, where we stayed seven days.
? ? ? 1. Luke declareth in this chapter how Paul, loosing from Asia, did again cross the seas to go to Jerusalem. And though whatsoever is written in this narration be worthy of most diligent meditation and marking, yet doth it need no long exposition. It appeareth that the Church was preserved in safety by the wonderful power of God amidst those troublesome tumults. The church of Ephesus was as yet slender and weak: the faithful having had exper- ience of a sudden motion [commotion] once, might for just causes fear, lest like storms should ever now and then arise. We need not doubt that Paul did with much ado depart from them; yet because greater necessity doth draw him unto another place, he is enforced to leave his sons who were lately begotten, and had as yet scarce escaped shipwreck in the midst of the raging sea. As for them, though they be very loath to forego Paul, yet, lest they do injury to other churches, they do not keep him back nor stay him. So that we see that they were not wedded to themselves, but that they were careful for the kingdom of Christ, that they might provide as well for their brethren as for themselves. We must diligently note these examples, that one of us may study to help another in this miserable dispersing; but if it so fall out at any time that we be bereft of profitable helps, let us not doubt nor waver, knowing that God doth hold the helm of our ship. And we must also note this, that Paul doth not depart until he have saluted the brethren, but doth rather strengthen them at his departure. As Luke saith straightway of the Macedonians, that Paul exhorted them with many words, that is, not overfields, 402 as if it were sufficient to put them only in mind of their duty; but as he commandeth elsewhere that others should do, he urged importunately, and beat in [inculcated] thoroughly things which were needful to be known, that they might never be forgotten (2 Timothy 4:2).
? 402 "Defunctorie," perfunctorily.
182
3. Because the Jews laid wait for him. The Lord did exercise his servant so diversely and continually that he set before us in him an example of most excellent constancy. It is not sufficient for him to be wearied with the labor and trouble of a long and wearisome journey, unless he be also brought in danger of his life by those which lay in wait for him. Let all the servants of Christ set this mirror before their eyes, that they may never faint through the wearisomeness of straits. Notwithstanding, when Paul doth journey another way that he may avoid their laying in wait, he showeth that we must have regard of our life so far forth that we throw not ourselves headlong into the midst of dangers. And those who accompany him give no small testimony of their godliness; and we see how precious his life was to the faithful, when as a great many being chosen out of diverse countries to be his companions, do for his sake take a hard and sharp journey not without great charges. Luke saith that Paul tarried at Philippos so long as the days of unleavened bread did last, because he had at that time better opportunity offered to teach. And forasmuch as it was unknown as yet that the law was disannulled, it stood him upon to beware, lest by neglecting the feast-day he should be thought among the rude to be a contemner of God. Though, for mine own part, I think that he sought principally opportunity to teach, because the Jews were then more attentive to learn.
Acts 20:1-6
? ? 183
Acts 20:7-13
? ? Acts 20:7-13
? 7. And upon one day of the Sabbaths, when the disciples were come together to break bread, Paul disputed with them, being about to take his journey on the morrow; and he prolonged his speech until midnight. 8.
And there were many lights in an upper chamber, where they were gathered together. 9. And a certain young man named Eutychus, sitting in a window, being fallen into a deep sleep, as Paul disputed long time, being more over- come with sleep, he fell down from the third loft downward, and was taken up dead. 10. And when Paul came down, he fell upon him, and embracing him, said, Be not ye troubled, for his soul is in him. 11. And when he was gone up, and had broken bread, and had, having had long conference until it was day, he departed. 12. And they brought the boy alive, and were not a little comforted. 13. But when he had taken ship, we loosed to Assos, thence to receive Paul, for so had he appointed, being about to go by land;
? ? ? 7. And in one day. Either doth he mean the first day of the week, which was next after the Sabbath, or else some certain Sabbath. Which latter thing may seem to me more probable; for this cause, because that day was more fit for all assembly, according to custom. But seeing it is no new matter for the Evangelists to put one instead of the first, according to the custom of the Hebrew tongue, (Matthew 28:1; Luke 24:1; John 20:1) it shall very well agree, that on the morrow after the Sabbath they came together. Furthermore, it were too cold to expound this of any day. For to what end is there mentioned of the Sabbath, save only that he may note the opportunity and choice of the time? Also, it is a likely matter that Paul waited for the Sabbath, that the day before his departure he might the more easily gather all the disciples into one place. And the zeal of them all is worth the noting, in that it was no trouble to Paul to teach until midnight, though he were ready to take his journey, neither were the rest weary of learning. For he had no other cause to continue his speech so long, save only the desire and attentiveness of his auditory.
To break bread. Though breaking of bread doth sometimes signify among the Hebrews a domestical banquet, yet do I expound the same of the Holy Supper in this place, being moved with two reasons. For seeing we may easily gather by that which followeth that there was no small multitude gathered together there, it is unlikely that there could any supper be prepared in a private house. Again, Luke will afterward declare that Paul took bread not at supper time, but after midnight. Hereunto is added that, that he saith not that he took meat that he might eat, but that he might only taste. Therefore, I think thus, that they had appointed a solemn day for the celebrating of the Holy Supper of the Lord among themselves, which might be commodious for them all. And to the end Paul might remedy after a sort the silence of longer absence, he continueth his speech longer than he did commonly use to do. That which I spake of the great number of men is gathered thence, because there were
184
Acts 20:7-13
? many lights in the upper chamber, which was not done for any pomp or ostentation, but only for necessity's sake. For when there is no need, it is ambition and vanity which maketh men bestow cost. Furthermore, it was meet that all the whole place should shine with lights, lest that holy company might be suspected of some wickedness or dishonesty. Add also an- other conjecture, if the chamber had been empty, those which were present would not have suffered Eutychus to sit upon a window. For it had been filthy licentiousness in despising 403 the heavenly doctrine to depart aside into a window, seeing there was room enough elsewhere.
9. When he was fallen into a deep sleep. I see no cause why some interpreters should so sore and sharply condemn the drowsiness of the young man, that they should say that he was punished for his sluggishness by death. For what marvel is it, if, seeing the night was so far spent, having striven so long with sleep, he yielded at length? And whereas, against his will, and otherwise than he hoped for, he was taken and overcome with deep sleep, we may guess by this that he did not settle himself to sleep. To seek out a fit place wherein to sleep had been a sign of sluggishness, but to be overcome with sleep, sitting at a window, what other thing is it but without fault to yield to nature? 404 As if a man should faint through hunger or too much wearisomeness. Those who being drowned in earthly cares come unto the word loathsomely; those who being full of meat and wine are thereby brought on [to] sleep; those who are vigilant enough in other matters, but hear the word as though they did not pass [care] for it, shall be justly condemned for drowsiness; but Luke doth in plain words acquit Eutychus, when he saith that he fell down, being overcome with deep sleep after midnight.
Moreover, the Lord meant not only by the sleep, but also by the death of this young man to awake and stir up the faith of his, that they might more joyfully receive Paul's doctrine, and might keep it deeply rooted in their minds. It was, indeed, at the first no small temptation, but such as might have shaken even a most constant man full sore; for who would have thought that Christ had been chief governor in that company wherein a miserable man through a fall became dead? Who would not rather have thought this to be a sign of God's curse? But the Lord, by applying a remedy, doth forthwith rid the minds of his of all perturb- ation.
10. He lay down upon him. We know that the apostles, in working miracles, did some- times use certain external rites, whereby they might give the glory to God, the author. And now, whereas Paul doth stretch himself upon the young man, I think it was done to no other end, save only that he might more easily stir up himself unto prayer. It is all one as if
? 403 "Spernendae ac respuendae," in spurning and rejecting.
404 "Naturae infirmitati," the infirmity of nature.
185
Acts 20:7-13
? he should mix himself with the dead man, 405 And, peradventure, this was done for the imitation of Elisha, of whom the sacred history doth report the same thing (2 Kings 4:34). Yet the vehemency of his affection did more move him than the emulation of the prophet. For that stretching of himself upon him doth more provoke him to crave his life with all his heart at the hands of the Lord. So when he embraceth the body of the dead man, by this gesture he declared that he offered it to God to be quickened, and out of the text we may gather that he did not depart from embracing it until he knew that the life was restored again.
Be ye not troubled. We must note that Paul took great care principally for this cause, lest that sorrowful event should shake the faith of the godly, and should trouble their minds. Nevertheless, the Lord did, as it were, seal up and establish 406 that last sermon which Paul made at Troas. When he saith that his soul is in him, he doth not deny that he was dead, because by this means he should extinguish the glory of the miracle; but the meaning of these words is, that his life was restored through the grace of God. I do not restrain that which followeth, to wit, that they were greatly comforted through the joy which they had by reason of the young man which was restored to life; but I do also comprehend the con- firmation of faith, seeing God gave them such an excellent testimony of his love.
13. When we had taken ship. It is uncertain why Paul did choose rather to go by land, whether it were because sailing might be to him troublesome, or that as he did pass by he might visit the brethren. I think that he did then eschew the sea for his health's sake. And his courtesy is greatly to be commended, in that he spared his companions. For to what end did he suffer them to depart, save only that he might ease them of the trouble? So that we see that they did strive among themselves in courtesy and good turns. They were ready and willing to do their duty; but Paul was so far from requiring things straitly 407 at their hands, that of his own accord and courtesy he did remit those duties which they were ready to do; yea, setting aside his own commodity, he commanded them to do that which was for their comfort. It is well known that the city Assos is by the describers of countries 408 attributed to Troas. The same, as Pliny doth witness, was called Appollonia. They say that it was a free city of the AEtolians.
405 "Perinde agit, acsi se misceret cum mortuo," he acts just as if he were mixing himself up with the young man.
406 "Quasi insculpto sigillo apud eos sancivit," did sanction to them as with the impress of the seal.
407 "Rigidus exactor," from being a rigid exactor.
? ? 408 "Geographis," geographers.
186
Acts 20:14-21
? ? Acts 20:14-21
? 14. And when we were come together at Assos, having received him we came to him. 15. And sailing thence the day following we came over against Chios; and on the morrow we arrived at Samos, and having tarried at Trogyllum, we came to Miletus. 16. For Paul purposed to sail beyond Ephesus, lest he should spend the time in Asia: for he made haste if it were possible for him to keep the day of Pentecost at Jerusalem. 17. And having sent messengers from Miletus to Ephesus, he called the elders of the church. 18. Who when they were come to him, he said unto them, Ye know from the first day wherein I entered into Asia, how 1 have been with you at all seasons, 19. Serving the Lord with all humility of mind, and with many tears, and temptations, which happened to me by the laying in wait of the Jews; 20. So that I have kept nothing back which might be for your profit, but did show to you and teach you publicly and through every house, 21. Testifying both to the Jews and Grecians the repentance which is towards God, and the faith which is toward our Lord Jesus Christ.
? ? ? 16. For Paul purposed. It is not to be doubted but that he had great and weighty causes to make haste; not that he made so great account of the day, but because strangers did then use to come together to Jerusalem out of all quarters. Forasmuch as he did hope that he might do some good in such a great assembly, he would not foreslow [neglect] the oppor- tunity. Therefore, let us know that the worship of the law 409 was not the cause that he made so great haste, but he set before his eyes the edifying of the Church; partly that he might show to the faithful that the kingdom of Christ was enlarged, partly that if there were any as yet strangers from Christ, he might gain them; partly that he might stop the mouths of the wicked. 410 Notwithstanding, we must note, that he did, in the mean season, provide for other churches. For, in sending for the elders of Ephesus to Miletus, he showeth that he did not neglect Asia. And whereas they come together when they be called, it is not only a token of concord, but also of modesty; for they were many; yet doth it not irk them to obey one apostle of Christ, whom they knew to be endued with singular gifts. Moreover, it ap- peareth more plainly by the text, [context] that those are called elders, not which were grey- headed, but such as were rulers of the Church. And it is an usual thing almost in all tongues, that those be called elders and fathers who are appointed to govern others, though their age be not always accordingly.
18. Ye know. Paul, in this sermon, standeth principally upon this, that he may exhort those pastors of Ephesus, 411 by his own example, to do their duty faithfully. For that is the
409 "Legalem culture," legal worship.
410 "Ut improborum hominum calumnias refelleret," that he might refute the calumnies of wicked men.
411 "Quos Ephesi creaverat pastores," those whom he had appointed pastors at Ephesus.
187
? Acts 20:14-21
? true kind of censure, and by this means is authority purchased to doctrine, when the teacher prescribeth nothing 412 which he himself hath not done indeed before. And it was no unseemly thing for Paul to speak of his virtues. There is nothing less tolerable in the servants of Christ than ambition and vanity; but forasmuch as all men knew full well what modesty and humility was in the holy man, he needed not to fear lest he should incur the suspicion of vain boasting; especially, seeing that benign information by necessity, he did declare his faithfulness and diligence, that others might take example thereby. He doth, in- deed, greatly extol his labors, patience, fortitude, and other virtues, but to what end? Surely not that he may purchase commendation at the hands of his auditory, but that his holy ex- hortation may pierce more deeply, and may stick fast in their minds. He did also shoot at another mark, that his integrity and uprightness in dealing might serve afterward to commend his doctrine. And he citeth eye-witnesses, lest he seem to speak of things unknown. I call those witnesses who did not only know all things, but had also a judgment which was pure, and corrupt with no affections.
19. Serving the Lord. He reckoneth up first not only in what straits he was, but most of all his humility, coupled with contempt of the world, and rebukes, and other afflictions; as if he should say, that he was not honorably received or with commendation; but he was conversant among them under the contemptible form of the cross. And this is no small trial, 413 when we faint not, though we see ourselves trodden under foot by the intolerable pride of the world.
Notwithstanding, we must note everything more distinctly. To serve the Lord is taken in this place, not for to worship God in holiness and righteousness, which is common to all the godly; but it doth signify to execute a public function. Therefore, Paul doth not speak of [as] some one private man, but as one made a minister of the Church. And so he doth testify, that he fulfilled the apostleship to him committed with humility and modesty; both because, knowing his own infirmity, he did mistrust himself; and also, because, considering the excellency of his calling, he counted himself very unmeet; 414 and, lastly, because he did willingly submit himself to bear the reproach of the cross. For this humility is set both against vain confidence, and also haughtiness. Secondly, he toucheth 415 his tears, which strifes, diverse assaults of Satan, the rage of wicked men, the inward diseases of the Church, and offenses, had made him shed; at length, he addeth, that he led a fearful life, 416 amidst the
? 412 "In verbis," verbally.
413 "Probatio," proof or tests
414 "Longe imparem," far from being equal to it.
415 "Adjungit," he addeth,
416 "Trepidam vitam," a life of trembling.
188
Acts 20:14-21
? layings in wait of the Jews; and he confesseth that he was tempted therewith, as he was not hardened, though he did not faint. For he is not ashamed to confess his infirmity.
His drift is, that those to whom he speaketh may not faint, through like tribulations; and that, being void of all ambition, they may do their duty carefully and reverently; and that they may not only with a patient mind suffer themselves to be despised of men, but that they may be cast down in themselves. Because, that man can never be rightly framed to obey Christ whose looks are lofty, and whose heart is proud. And (as men cannot long bear a show of virtue) to the end it may appear manifestly, that he behaved himself sincerely and from his heart, he maketh mention of his constancy which lasted three years, wherein he had still kept one course. Ye know (saith he) how I have behaved myself since the first day until this time. To conclude, this is the true trial of the servants of Christ, not to be changed as the times change; but to continue like to themselves, and always to keep a straight course.
20. I have kept back nothing. He commendeth his faithfulness and diligence in teaching in three respects, that he instructed his scholars thoroughly and perfectly, so that he omitted nothing which might make for their salvation; that being not content with general preaching, he did also endeavor to do every man good. Thirdly, he reciteth a brief sum of all his whole doctrine, that he exhorted them unto faith in Christ and repentance. Now, forasmuch as he depainteth out unto us a pattern of a faithful and good teacher, whosoever they be who are desirous to prove their industry to the Lord, they must set before their eyes the edifying of the Church, as he commandeth Timotheus in another place, to consider what things be profitable, that he may be instant in delivering those things (1 Timothy 4:7, 8). And surely the Scripture (according to whose rule all manner of teaching must be examined, yea, which is the only method of teaching aright) doth not contain profound 417 speculations, to delight men when they have nothing else to do; 418 but as the same Paul doth testify, it is all profitable to make the man of God perfect.
But Paul prescribeth such a desire to edify, that the pastor must omit nothing, so much as in him lieth, which is profitable to be known. For they be bad masters who do so keep their scholars in the first principles, that they do never come unto the knowledge of the truth (2 Timothy 3:7). And surely the Lord doth not teach us in his word only to [by] halves, (as they say) but he delivereth perfect wisdom, and such as is in all points absolute. Whereby it appeareth how impudently those men boast themselves to be ministers of the word, who do not only cloak and foster the ignorance of the people with their silence, but do also wink at gross errors and wicked superstitions; as at this day in Papistry, many send out some sparks of sound doctrine, but they 419 dare not drive away the darkness of ignorance, and
? 417 "Argutas," subtle,
418 "Sub umbra et in otio," when at ease under the shade.
419 "Plerique," the greater part.
189
Acts 20:14-21
? whereas the wicked fear of the flesh doth hinder them, they pretend that the people is not capable of sound 420 doctrine.
Indeed, I confess that all things cannot be taught at one time, and that we must imitate Paul's wisdom, who did apply himself unto the capacity of the ignorant. But what moderation is this when they suffer the blind to fall into the ditch, when they leave miserable souls under the tyranny of antichrist, and whereas they see idolatry rage, the worship of God corrupt, his law broken, and, finally, all holy things profaned, they do either with silence pass over such filthy confusion, or else they show it underhand, sparingly and obscurely, like men that be afraid? Therefore, we must note Paul's word, when as he saith that he kept back nothing, but did show whatsoever things were profitable for the people; for by this we gather that the pure and free 421 profession of sound doctrine is required at the hands of the servants of Christ, wherein there must be no boughts nor crooks, and that nothing is more unseemly in them than oblique insinuations, and such as are inwrapped in crafty dissimulation.
Publicly, and throughout every house. This is the second point, that he did not only teach all men in the congregation, but also every one privately, as every man's necessity did require. For Christ hath not appointed pastors upon this condition, that they may only teach the Church in general in the open pulpit; but that they may take charge of every particular sheep, that they may bring back to the sheepfold those which wander and go astray, that they may strengthen those which are discouraged and weak, that they may cure the sick, that they may lift up and set on foot the feeble, 422 (Ezekiel 34:4) for common doctrine will oftentimes wax cold, unless it be holpen with private admonitions.
Wherefore, the negligence of those men is inexcusable, who, having made one sermon, as if they had done their task, live all the rest of their time idly; as if their voice were shut up within the church walls, seeing that so soon as they be departed, thence they be dumb. Also, disciples and scholars are taught, that if they will be numbered in Christ's flock, they must give place to their pastors, so often as they come unto them; and that they must not refuse private admonitions. For they be rather bears than sheep, who do not vouchsafe to hear the voice of their pastor, unless he be in the pulpit; and cannot abide to be admonished and re- proved at home, yea, do furiously refuse 423 that necessary duty.
21. Testifying both to Jews. Descending now unto the third point, he setteth down the sum of this doctrine in a few words, to wit, that he exhorted all men unto faith and repent- ance, as it was said before, that the gospel consisteth upon [of] these two points only. Whence
? 420 "Solidioris," more solid.
421 "Ingenuam," candid.
422 "Debiles et infirmas," the feeble and infirm.
423 "Ferociter repellunt," fiercely repel.
190
Acts 20:14-21
? we do also gather wherein the true edifying of the Church doth properly consist, the care and burden whereof doth lie upon the pastor's shoulders, and whereunto we must apply all our study, if we be desirous to profit profitably in God's school. We have already said that the word of God is profaned, when the readers of the same do occupy themselves in frivolous questions. But to the end we may not read the same wanderingly, we must note and aim at this double mark which the apostle setteth before us. For whosoever he be that turneth unto any other thing, in taking great pains, he shall do nothing else but walk in a circuit. By the word testify he expresseth great vehemency, as if he should have said that by testifying he did commend, that the excuse of ignorance might not remain. For he alludeth unto the custom used in courts, where testifying is used to take away all doubt. As men are not only to be taught, but also to be constrained to embrace salvation in Christ, and to addict them- selves to God, to lead a new life. And though he affirm that he was wanting to none, yet doth he place the Jews in the first place; because, as the Lord hath preferred them in the degree of honor before the Gentiles, so it was meet that Christ and his grace should be offered them until they should quite fall away.
Repentance toward God. We must first note the distinction of faith and repentance, which some do falsely and unskillfully confound, saying, that repentance is a part of faith. I grant, indeed, that they cannot be separate; because God doth illuminate no man with the Spirit of faith whom he doth not also regenerate unto newness of life. Yet they must needs be distinguished, as Paul doth in this place. For repentance is a turning unto God, when we frame ourselves and all our life to obey him; but faith is a receiving of the grace offered us in Christ. For all religion tendeth to this end, that, embracing holiness and righteousness, we serve the Lord purely, also that we seek no part of our salvation anywhere else save only at his hands, and that we seek salvation in Christ alone. Therefore, the doctrine of repentance containeth a rule of good life; it requireth the denial of ourselves, the mortifying of our flesh, and meditating upon the heavenly life. But because we be all naturally corrupt, strangers from righteousness, and turned away from God himself. Again, because we fly from God, because we know that he is displeased with us, the means, as well to obtain free reconciliation as newness of life, must be set before us.
Therefore, unless faith be added, it is in vain to speak of repentance; yea, those teachers of repentance who, neglecting faith, stand only upon the framing of life, and precepts of good works, differ nothing, or very little from profane philosophers. They teach how men must live; but, forasmuch as they leave men in their nature, there can no bettering be hoped for thence, until they invite those who are lost unto hope of salvation; until they quicken the dead, promising forgiveness of sins; until they show that God doth, by his free adoption, take those for his children who were before bond-slaves of Satan; until they teach that the Spirit of regeneration must be begged at the hands of the heavenly Father, that we must draw godliness, righteousness, and goodness, from him who is the fountain of all good
191
Acts 20:14-21
? things. And hereupon followeth calling upon God, which is the chiefest thing in the worship of God.
