For Paul had determined to sail past Ephesus, because he would not spend the time in Asia: for he hastened, if it were possible for him, to be at Jerusalem the day of Pentecost.
All Commentaries on Acts 20:16 Go To Acts 20
John Chrysostom
AD 407
Since had he come there, he could not have sailed by; he did not like to pain those who would have begged him to remain. For he hasted, it says, if it were possible for him to keep the day of Pentecost in Jerusalem: and (this) was not possible (if he stayed). Observe, how he is also moved like other men. For therefore it is that all this is done, that we may not fancy that he was above human nature: (therefore) you see him desiring (something), and hasting, and in many instances not obtaining (his object): for those great and holy men were partakers of the same nature with us; it was in the will and purpose that they differed, and so it was that also they attracted upon themselves the great grace they did. See, for instance, how many things they order by an economy of their own. That we give not offense 2 Corinthians 6:3 to those who wish (to take offense), and, That our ministry be not blamed. Behold, both an irreproachable life and on the other hand condescension. This is (indeed to be) called economy, to the (very) summit and height (of it). For he that went beyond the commandments of Christ, was on the other hand more humble than all. I am made all things to all men, he says, that I might gain all. 1 Corinthians 9:22 He cast himself also upon dangers, as he says in another place; In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments. 2 Corinthians 6:4-5 And great was his love for Christ. For if there be not this, all else is superfluous, both the economy (of condescending accommodation), and the irreproachable life, and the exposing himself to dangers. Who is weak, he says, and I am not weak? Who is offended, and I burn not? 2 Corinthians 11:29 These words let us imitate, and let us cast ourselves upon dangers for our brethren's sake. Whether it be fire, or the sword, cast yourself on it, beloved, that you may rescue (him that is) your member: cast yourself, be not afraid. You are a disciple of Christ, Who laid down His life for His brethren: a fellow disciple with Paul, who chose to suffer numberless ills for his enemies, for men that were warring against him; be thou filled with zeal, imitate Moses. He saw one suffering wrong, and avenged him; he despised royal luxury, and for the sake of those who were afflicted he became a fugitive, a wanderer, lonely and deserted; he passed his days in a foreign land; and yet he blamed not himself, nor said, What is this? I despised royalty, with all that honor and glory: I chose to avenge those who were wronged, and God has overlooked me: and not only has He not brought me back to my former honor, but even forty years am I passing in a foreign land. Truly, handsomely have I received my wages, have I not! But nothing of the kind did he say or think. So also do thou: be it that thou suffer any evil for doing good, be it that (thou have to wait) a long time, be not thou offended, be not discomposed: God will of a surety give you your reward. The more the recompense is delayed, the more is the interest of it increased. Let us have a soul apt to sympathize, let us have a heart that knows how to feel with others in their sorrows: no unmerciful temper (ὠ μόν), no inhumanity.
Though thou be able to confer no relief, yet weep thou, groan, grieve over what has happened: even this is not to no purpose. If it behooves us to feel for those who are justly punished by God, much more for those who suffer unjustly at the hands of men. (They of) Ænan, it says, came not forth to mourn for the house which was near her Micah 1:11: they shall receive pain, in return for that they built for derision. And again, Ezekiel makes this an accusation against them, that they did not grieve for (the afflicted). Ezekiel 16:2 What do you say, O Prophet? God punishes, and shall I grieve for those that He is punishing? Yea verily: for God Himself that punishes wishes this: since neither does He Himself wish to punish, nay, even Himself grieves when punishing. Then be not thou glad at it. You will say, If they are justly punished, we ought not to grieve. Why, the thing we ought to grieve for is this— that they were found worthy of punishment. Say, when you see your son undergoing cautery or the knife, do you not grieve? And do you not say to yourself, What is this? It is for health this cutting, to quicken his recovery; it is for his deliverance, this burning? but for all that, when you hear him crying out, and not able to bear the pain, you grieve, and the hope of health being restored is not enough to carry off the shock to nature. So also in the case of these, though it be in order to their health that they are punished, nevertheless let us show a brotherly feeling, a fatherly disposition. They are cuttings and cauteries, the punishments sent by God: but it is for this we ought to weep, that they were sick, that they needed such a mode of cure. If it be for crowns that any suffer these things, then grieve not; for instance, as Paul, as Peter suffered: but when it is for punishment that one suffers justice, then weep, then groan. Such was the part the prophets acted; thus one of them said, Ah! Lord, do you destroy the residue of Israel? Ezekiel 9:8 We see men-slayers, wicked men, suffering punishment, and we are distressed, and grieve for them. Let us not be philosophical beyond measure: let us show ourselves pitiful, that we may be pitied; there is nothing equal to this beautiful trait: nothing so marks to us the stamp of human nature as the showing pity, as the being kind to our fellow-men. In fact, therefore do the laws consign to public executioners the whole business of punishment: having compelled the judge to punish so far as to pronounce the sentence, thereafter they call forth those to perform the act itself. So true is it, that though it be justly done, it is not the part of a generous (φιλοσόφου) soul to inflict punishment, but it requires another sort of person for this: since even God punishes not by His own hand, but by means of the angels. Are they then executioners, the angels? God forbid: I say not this, but they are avenging powers. When Sodom was destroyed, the whole was done by them as the instruments: when the judgments in Egypt were inflicted, it was through them. For, He sent, it says, evil angels among them. Psalm 78:50 But when there is need of saying, God does this by Himself: thus, He sent the Son:— (b) but, He that receives you, receives Me, and he that receives Me, receives Him that sent Me. Matthew 10:40 (a) And again He says, Then will I say unto the angels, Gather together them that do iniquity, and cast them into the furnace. Matthew 13:30-42 But concerning the just, not so. (c) And again, Bind him hand and foot, and cast him into outer darkness. Matthew 22:13 Observe how in that case His servants minister: but when the point is to do good, see Himself doing the good, Himself calling: Come, you blessed of My Father, inherit the Kingdom prepared for you. Matthew 25:34 When the matter is, to converse with Abraham, then Himself comes to him: when it is, to depart to Sodom, He sends His servants, like a judge raising up those who are to punish. You have been faithful over a few things, I will make you ruler over many things Matthew 25:21; I (will make you): but that other, not Himself, but His servants bind. Knowing these things, let us not rejoice over those who are suffering punishment, but even grieve: for these let us mourn, for these let us weep, that for this also we may receive a reward. But now, many rejoice even over those who suffer evil unjustly. But not so, we: let us show all sympathy: that we also may have God vouchsafed us, through the grace and mercy of His only-begotten Son, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.
