صور الصفحة
PDF
النشر الإلكتروني

that ye all, among whom I have gone preaching, shall see my face no more.

28 Take heed therefore unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with

tears.

The blessed apostle having, in the former part of his farewell sermon to the elders of Ephesus, vindicated his own sincerity among them, both as to his doctrine and practice, and cleared himself by close addresses and smart appeals to their consciences; he now urges them in a rousing and heart-melting exhortation to the utmost care and diligence in the exercise of their pastoral charge; and to take heed to themselves and the flock, to the whole flock which Christ had purchased with his blood, and the Holy Ghost had committed to his care, ver. 28. Take heed to yourselves, and to all the flock over which the Holy Ghost hath made you overseers. Here observe, A two-fold duty, and a three-fold motive to enforce that duty: the first duty is to take heed to themselves: the second is to take heed to all the flock. The first part of a minister's duty is to take heed to himself: Committe animam diligentibus suam, says St. Bernard: He that neglects his own soul, will never take a faithful care of the souls of others. We must first look to ourselves, that our judgments be sound, our hearts holy, and our lives exemplary: we must take heed to ourselves, that we be fit for the employment which we undertake. This is not a burthen for a child's shoulder; he that is himself a babe in knowledge, is altogether unfit to teach men the mysteries of salvation. Take we heed that our example doth not contradict our doctrine, that our practice doth not give our profession the lie; that we do as well as teach; not preach angelical sermons, and lead diabolical lives; but securing that grace to ourselves which we offer unto others, and shunning that sin ourselves which we condemn in

others; and this, because we have a depraved nature and vicious inclinations in us, as well as others, because we have a heaven to win, and a soul to save, have only their own souls to account for, as well as others; yea, when others we have not only our own, but others' too; in a word, because our sins do more dishonour God, discredit religion, more gratify the devil, more harden sinners, and have more of wilfulness in them, more perfidiousness in them, and more hypocrisy in them, than other men's; and we shall certainly be adjudged by God to a double damnation for them. Well there fore might the apostle say to the Ephesian elders, Take heed unto yourselves; next he constant care and laborious diligence ac adds, and to all the flock. That is, with a quaint them with their duty, inform them of their danger, show them where their happiness lies, and the way and means for attaining of it; and, in order to this, all the flock must be known, that it may be heeded, and we must labour to be acquainted with the state of all our people as fully as we can; we must, as the apostles before us did, visit our people from house to house, that we may know their persons, know their inclinations, and know the manner of their conversation; what sins they are most in danger of, what tempta tions they are most liable to, and what duties they neglect, either for the matter or manner of them; and give them the best encouragement, directions, and assistance, we are able. This is the sum of the apostle's exhortation to the elders of Ephesus; Take heed unto yourselves, and unto all the flock. The motives to enforce the duty follow; and they are, 1. Drawn from their office; they are over• seers of the flock, that is, officers appoint ed by solemn ordination to teach, to guide, to govern the churches committed to their care, and under their charge. 2. From the authority and excelleney of him that called them to their office, the Holy Ghost. We read of some that were nominated by the special and immediate instinct of the Holy Ghost, as Acts i. 24. and xiii. 2. Others were ordained by the apostles, who were guided by the Holy Ghost then: and whoever is set apart to that office now, according to the rule of God's word, may || truly be said to be made an overseer by the Holy Ghost; Almighty God concurring to own and bless his own institution. & From the dear purchase which Christ paid for, and the tender regard he bears to, this his flock. Feed the church of God which he hath purchased with his blood. Where observe, The divinity of Christ

asserted; he is expressly called God, inders of Ephesus. But probably together opposition to the Arians, and their unhap- with the elders of Ephesus here were py spawn, the Socinians, who will allow some of the church and people of Ephehim to be only man; but then his blood sus, who came to take their last leave of could never have purchased the church, their departing apostle; and then we may which it is here said to do, being God and remark that there is a near relation, even Man in one person: Man, that he might that of brethren, between ministers and have blood to shed; and God, that his people, as well as between the ministers blood might be of infinite value, and ines- themselves, and this founded upon the timable preciousness when shed. Ob- account of religion and grace. Observe, serve also the force of the apostle's argu- 2. The apostle being now to take his last ment: "If the church be thus dear to leave and farewell of the ministers and Christ, the chief Shepherd, she ought to people at Ephesus, he commends them to be very dear to all under-shepherds; if God. It well becomes the faithful minisChrist judged her salvation worth his ters of Christ at all times when they are blood, well may his ministers judge it with their people, but especially when worth their sweat." 4. From the danger they are about to leave their people, to which the church is in by seducers and commit and commend them unto God; false teachers, ver. 20. Grievous wolves that is, to recommend them to God's care will enter, not sparing the flock; and even and keeping, and to commit them to his from among yourselves shall arise here- conduct and guidance; and this as a testics, who will vent their unsound doctrines timony of our faithfulness to God, whose to debauch men, first in their principles, our people are, and for whom we must and then in their practices: therefore become accountable to him; and also as take heed to all the flock. a testimony of our love to our people, and of our fervent desires for their salvation. Observe, 3. As the apostle commends them to God, so likewise to the word of his grace. To God as the efficient cause, and to the word of his grace as the instru mental cause, of their building up: I com

Now, from the whole, note, 1. The church is Christ's flock, consisting of sheep and lambs: Christ himself is the great and good Shepherd: his ministers, under-shepherds and overseers: bloody persecutors, heretical seducers, and false teachers, are wolves which worry and di-mend you to God, and to the word of his vide the flock. Note, 2. That every flock should have its own pastor, and every pastor his own flock. Note, 3. That the flock should be no greater ordinarily, than the overseers are capable of taking heed of. Note, 4. That every overseer of Christ's flock ought to take great heed, both to himself and to the whole flock, in all the parts of his pastoral work, particularly public preaching and private inspection.

32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

grace, which is able to build you up. Here note, 1. That the gospel is the word of God's grace; so called, because it is the effect, the fruit, and product of rich mercy and free grace; because it reveals the free grace of God in Christ to poor sinners; because it works inherent grace and holiness in the hearts of sinners; and because it carrieth on and perfecteth the work of grace unto glory. Note, 2. That believers who are in a state of grace, have need of the word of God for their edification and building up. Note, 3. That the word able to preserve them and keep them from of God is able to build up believers; it is decaying in grace and holiness, and it is able to further their growth in grace, and Here the apostle takes a very solemn to bring it to perfection. Well and wisefarewell of the elders of the church at ly therefore doth the apostle say, I comEphesus, commending them to the gui-mend you to God, and to the word of his dance and protection of the grace of God, which was able to build them up in holiness here, and bring to heaven hereafter. Where observe, 1. His courteous compellation, and therein his great condescension. Although he was an apostle of the highest eminency, yet he disdains not to call these elders, who were both in office, and also in gifts, and graces, much inferior to him, by the name of brethren: And now, brethren, says the apostle to the el

grace; he doth not say, I commend you to God, and the impulse of his spirit: or, I commend you to God, and to the light within; or, I commend you to God, and to the traditions of the church; but, I com mend you to God, and to the word of his grace, which is able to build you up." Observe, 4. A superadded commendation, which is here given of the word of God's grace; it is not only able to build us up, but to give us an inheritance amongst them

[ocr errors]

more blessed to give than to receive,

In the conclusion of St. Paul's discourse to the elders of the church at Ephesus, be vindicates himself from the sordid sin of covetousness, affirming, that he had co

that are sanctified; that is, the word of God, if we follow the dictates and directions of it, will infallibly bring us to the glorious inheritance which God hath provided for all his saints, or sanctified ones. Here note, 1. That heaven is an inheri-veted no man's silver or gold; but by the tance, not like an inheritance on earth; but labour of his hands had maintained himit is the most sure, the most satisfying, the self, and them that were with him. Where most durable, and the most delightful in- note, That it is not simply unlawful for a heritance, an inheritance incorruptible and|| minister of the gospel to labour with his undefiled, and that fadeth not away. Note, 2. hands, for his own and his family's supThat heaven is the inheritance of saints, of port, when the poverty of the members of all sanctified or holy persons, and only of the church is such that they cannot mainsuch; it is purchased for them, it is prom-tain him without it. Observe farther, He ised to them, it is taken up in their names, directs these elders to labour as he did, if and possession of it kept for them by their the case required it with them, as it did forerunner; in a word, heaven is prepared with him, that they might, by labouring as for them, and they are daily preparing for he, be in a capacity to support the weak, it; and it shall be adjudged to them at the and relieve the poor. Yet note, He doth great day. Note, 3. That this inheritance not propose this his practice as a precept, of heaven is a gift, and free gift: Luke xii. or precedent, or rule, to all ministers; for 32. It is your Father's pleasure to give you though St. Paul laboured with his hands the kingdom. This inheritance is all of in a case of necessity, and because false grace, our right and title to it is of grace, teachers were watching all advantages our fitting and preparing for it is of grace; against him, yet he often declares a right all of grace, nothing of merit; all of God, and privilege which he had to be mainnothing of ourselves; nothing in a way tained by the church, without labouring of meritorious causality, but only in the with his hands for his own livelihood and way of ministerial endeavour. Note, subsistence; nay, asserts it to be the or lastly, That God gives this inheritance by dination and appointment of God himself, his word: To the word of his grace, which That they which preach the gospel, should is able to build you up, and to give you an in- live of the gospel. Observe lastly, A reheritance. The word reveals to us the no-markable saying of our blessed Saviour, tice and knowledge of this inheritance; the word makes an offer of this inheritance to every one of us, yea, it calls us to the acceptation, and invites us to the participation of it. Finally, God by his word begets his people to a lively hope of this inheritance, 1 Pet. i. 3, 4. And also prepares and fits them by the word for the participation and possession of it; Col. i. 12. Giving thanks to the Father, who has made us meet to be partakers of the inheritance of the saints in light. And how doth our Father make us meet for this inheritance in glory, but by the word of his grace? I commend you therefore, brethren, says the apostle, to God, and to the word of his grace, which is able to give you an inheritance among them that are sanctified.

33 I have coveted no man's silver, or gold, or apparel. 34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35 I have shewed you all things, how that so labouring ye ought to support the weak: and to remember the words of the Lord Jesus, how he said, It is

not recorded by the evangelists, but undoubtedly spoken by him; namely, That it is more blessed to give than to receive. That is, the condition of the giver is more desirable than that of the receiver, and giving is more commendable than receiv ing. 1. The condition of the giver is more desirable than that of the receiver; because, 1. Giving is a sign of sufficiency and power. He that gives to another, is supposed to be well provided himself; he that gives, looks like a full being, and like a swelling river; whereas, receiving implies want and weakness, emptiness, and unsatisfied desires. Because giving includes choice; for what a man parts with to another, he has a freedom to keep him. self; but the receiver is not to be his own carver, but must depend upon the courte. sy of his neighbours. 3. Because the condition of the giver implies an honourable trust committed to him by God Almighty. Givers are God's almoners and stewards, the poor's guardians and patrons. An honourable trust this is, by which the lives and livelihood of the poor are in a manner committed to us. By all which is more desirable than that of the reit appears, that the condition of the giver ceiver. Note, 2. That giving is more

commendable than receiving; it is a clearer evidence of a noble and virtuous disposition of mind: for, 1. It is a sign of our victory over the world, and that our conversation is in heaven; that we have worthy apprehensions of God, and honourable thoughts of his providence; and that we can trust him, and give him a part of his own whenever he calls for it. 2. Giving is better than receiving, because there is a more lasting pleasure in giving than in receiving: an alms taken is soon spent and forgotten, and the pleasure of it is over in two or three moments; but the pleasure of giving bears us company all along in this world, and will keep us company in the next: there is no such satisfactory pleasure as in doing good, Let us then often remember, and always put in practice, the words of our Lord Jesus, which he said, It is more blessed to give than to receive.

36 And when he had thus spoken, he kneeled down, and prayed with them all. 37 And they all wept sore, and fell on Paul's neck, and kissed him; 38 Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship. Observe here, 1. What a solemn and

sacred farewell St. Paul and the elders of Ephesus take of each other: They kneeled down and prayed together; instead of a parting cup, here is a parting prayer, and this accompanied with tears: They all wept sore. There is a sufficient occasion for sorrow and weeping, when the church loses a faithful pastor; it is a public loss, and many are concerned in it. Observe, 2. How loth, how very loth, they were to part with the apostle, who had so exceedingly endeared himself unto them, by his holiness, humility, and universal usefulness. Accordingly they accompany him unto the ship, and when gone off to sea, send a long look after him; being more especially grieved at these words, That they should see his face no more. Learn thence, That a faithful minister of Christ is enjoyed with much love, and finally parted from with much sorrow, by those who believe and obey the gospel. Parting work is hard work: how hard is it for a husband and wife, for parents and children to part! and perhaps it is as hard sometimes for ministers and people, who have lived in mutual endearments, to the glory of God, and singular comfort of each other, when they are pulled one from another alive by cruel persecutors, or

when dying by the king of terrors. The parting is sad; but, blessed be God, the next meeting will know no parting. When ministers and people meet together at the right hand of God in heaven, they shall never part more, but shall for ever be with the Lord.

CHAP. XXI.

The chapter before us acquaints us with St. Paul's dan

gerous voyage to Jerusalem, and enumerates the several places through which he passed in his jour ney thither; namely, through Coos and Rhodes, Phenicia, Ptolemais, Tyre, Cesarea, through many parts of Europe and Asia; and at last arrives safely at Jerualem. O blessed apostle! what tongue can declare, what pen can set forth, the pains which thou tookest, and the hazards which thou didst run, in preaching the glad tidings of the gospel to the heathen world? And who can sufficiently magnify and holily admire the conduct of divine providence, in carrying thee cheerfully through all the difficul ties of life, and enabling thee to finish thy course with joy Lord! who would not be found faithful in thy service, who takest such uninterrupted and unremitting care of thy servants, that safety evermore accompanies duty.

AN were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara. 2 And finding a ship sailing over unto Phenicia, we went aboard, and set forth.

ND it came to pass, that after we

αυτών:

The latter end of the foregoing chapter acquainted us with the sorrowful and heavy parting of the elders and church of Ephesus from the holy apostle. Now, the first verse of this chapter informs us, that it was not less sorrowful on the apostle's and his companions' part. So much the word here imports, after we were gotten from them, ancoαobertas as' "After we were torn from, and pulled as it were limb from limb from each other;" intimating the mutual endearments which were between them whilst together, and that inexpressible sorrow which was found amongst them at their parting. Verily, there is no stronger love, nor more endearing affections, betwixt any relations upon the earth, than betwixt the ministers of Christ and such of their people as they have been instrumental to bring home to God. Spiritual affections are stronger than natural; the removing of a spiritual father by death, or otherwise, is like tearing limb from limb; yea, like rending the head from the body. Lord! with what great difficulty and deep reluctancy did the holy apostle and the church of Ephesus here part from one another! They were pulled and torn one from another, as the word imports.

3 Now when we had discovered || way of the apostle's duty, he overcame Cyprus, we left it on the left hand, them all with an heroic and truly Chrisand sailed into Syria, and landed at not only to be bound, but also to die at Jetian resolution, saying, ver. 13. I am ready Tyre for there the ship was to un-rusalem, for the name of Jesus. lade her burden. 4 And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jeru

salem.

The divine providence is not more signally discovered in governing the motions of the clouds, than it is in ordering the spirits and motions of his ministers. The motion of the clouds is not spontaneous and from themselves, but they move as they are moved by the wind; neither can

the ministers of Christ choose their own stations, and govern their own motions, but must go when and whither the Spirit and providence of God directs and guides them; as evidently appears by St. Paul's present voyage to Jerusalem; though the journey was full of danger, yet his spirit was fully bent and set upon it: I go bound in the spirit unto Jerusalem. It was happy for the apostle, and his great advantage, that the will of God was so plainly revealed to him, touching this his journey to Jerusalem; for no sooner did he prepare himself to obey the call of God, and to undertake the journey, but he is presently assaulted by many strong temptations to decline it. The first rub he met with in his way, was from the disciples at Tyre, who spake by the Spirit, that|| he should not go up to Jerusalem. But did not the Spirit of God then contradict itself, in bidding the apostle go, and then speaking to him by those disciples not to go? Not at all; St. Paul by extraordinary revelation was commanded to go to Jerusalem; these disciples, by a spirit of prophecy, only foretold the difficulties and dangers that would attend him in his journey, and so, through kindness and human affection, they dissuaded him from undertaking it. We must distinguish between the prediction of trouble, and the counsel of safety. The prediction of trouble; so they said through the Spirit, that it would be dangerous for Paul to go to Jerusalem. The counsel of safety proceeded from their private love and affection to him; whereby they dissuaded him from going to Jerusalem. Learn from hence, 1. That divine precept, and not providence, is to rule our way to duty. Learn, 2. That no discouragements or hindrances whatsoever will justify our neglect of a commanded duty. Whatever difficulties or discouragements lay in the

5 And when we had accomplished those days, we departed, and went our way: and they all brought us on our way, with wives and children, till we were out of the city and we kneeled down on the shore, and prayed, 6 And when we had taken our leave one of another, we took ship; and they returned home again. 7 And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. 8 And the next day, we that were of Paul's company departed, and came to Cesarea: and we entered into the house of Philip, the Evangelist, which was one of the seven; and abode with him. 9 And the same man had four daughters, virgins, which did prophesy.

Observe here, 1. That nothing could divert the apostle from his intended journey to Jerusalem: the report of sufferings was no discouragement to him, nor could the persuasive intreaties of his friends prevail with him. Seeing therefore he was resolved to go on, they all of them with their wives and children, to testify their great respect and affection to him, accompany him out of the city; and he and they kneeling down on the shore, pray together, and take their farewell of each other. The loving communion of saints, and prayer, are the marks of Christ's true disciples. Observe, 2. The apostle's next remove towards Jerusalem was from Tyre to Cesarea, where he lodges with Philip the Evangelist; that is, one of them who were sent forth as itinerary preachers, here and there to dispense the gospel, and to confirm the churches. And one of the seven; that is, one of the seven deacons, Acts vi. Here note, that this Philip, in whose house St. Paul now lodged, was before driven out of his house by Paul's persecution. See Acts viii. 1, &c. There was a great persecution against the church, and they were all scattered abroad; and Philip went down to Samaria. This Philip, who was driven out of his house by Paul, when a persecutor, gladly received him into his house, being now Paul a convert; and this without any upbraiding, yea, without

« السابقةمتابعة »