(1.) He had preached to them nothing but the counsel of God, and had not added any inventions of his own; "it was pure gospel, and nothing else, the will of God concerning your salvation." The gospel is the counsel of God; it is admirably contrived by his wisdom, it is unalterably determined by his will, and it is kindly designed by his grace for our glory, 1 Cor 2:7. This counsel of God it is the business of ministers to declare as it is revealed, and not otherwise nor any further.
(2.) He had preached to them the whole counsel of God. As he had preached to them the whole counsel of God. As he had preached to them the gospel pure, so he had preached it to them entire; he had gone over a body of divinity among them, that, having the truths of the gospel opened to them methodically from first to last in order, they might the better understand them, by seeing them in their several connections with, and dependences upon, one another.
(3.) He had not shunned to do it; had not wilfully nor designedly avoided the declaring of any part of the counsel of God. He had not, to save his own pains, declined preaching upon the most difficult parts of the gospel, nor, to save his own credit, declined preaching upon the most plain and easy parts of it; he had not shunned preaching those doctrines which he knew would be provoking to the watchful enemies of Christianity, or displeasing to the careless professors of it, but faithfully took his work before him, whether they would hear or forbear. And thus it was that he kept himself pure from the blood of all men.
IV. He charges them as ministers to be diligent and faithful in their work.
1. He commits the care of the church at Ephesus, that is, the saints, the Christians that were there and thereabouts (Eph 1:1), to them, who, though doubtless they were so numerous that they could not all meet in one place, but worshipped God in several congregations, under the conduct of several ministers, are yet called here one flock, because they not only agreed in one faith, as they did with all Christian churches, but in many instances they kept up communion one with another. To these elders or presbyters the apostle here, upon the actual foresight of his own final leaving them, commits the government of this church, and tells them that not he, but the Holy Ghost, had made them overseers, episkopous - bishops of the flock. "You that are presbyters are bishops of the Holy Ghost's making, that are to take the oversight of this part of the church of God," 1 Peter 5:1-2; Titus 1:5,7. While Paul was present at Ephesus, he presided in all the affairs of that church, which made the elders loth to part with him; but now this eagle stirs up the nest, flutters over her young; now that they begin to be fledged they must learn to fly themselves, and to act without him, for the Holy Ghost had made them overseers. They took not this honour to themselves, nor was it conferred upon them by any prince or potentate, but the Holy Ghost in them qualified them for, and enriched them to, this great undertaking, the Holy Ghost fell upon them, Acts 19:6. The Holy Ghost also directed those that chose, and called, and ordained, them to this work in answer to prayer.
2. He commanded them to mind the work to which they were called. Dignity calls for duty; if the Holy Ghost has made them overseers of the flock, that is, shepherds, they must be true to their trust.
(1.) They must take heed to themselves in the first place, must have a very jealous eye upon all the motions of their own souls, and upon all they said and did, must walk circumspectly, and know how to behave themselves aright in the house of God, in which they were now advanced to the office of stewards: "You have many eyes upon you, some to take example by you, others to pick quarrels with you, and therefore you ought to take heed to yourselves." Those are not likely to be skilful or faithful keepers of the vineyards of others that do not keep their own.
(2.) "Take heed to the flock, to all the flock, some to one part of it, others to another, according as your call and opportunity are, but see that no part of it be neglected among you." Ministers must not only take heed to their own souls, but must have a constant regard to the souls of those who are under their charge, as shepherds have to their sheep, that they may receive no damage: "Take heed to all the flock, that none of them either of themselves wander from the fold or be seized by the beasts of prey; that none of them be missing, or miscarry, through your neglect."
(3.) They must feed the church of God, must do all the parts of the shepherd's office, must lead the sheep of Christ into the green pastures, must lay meat before them, must do what they can to heal those that are distempered and have no appetite to their meat, must feed them with wholesome doctrine, with a tender evangelical discipline, and must see that nothing is wanting that is necessary in order to their being nourished up to eternal life. There is need of pastors, not only to gather the church of God by bringing in of those that are without, but to feed it by building up those that are within.
(4.) They must watch (v. 31), as shepherds keep watch over their flocks by night, must be awake and watchful, must not give way to spiritual sloth and slumber, but must stir up themselves to their business and closely attend it. Watch thou in all things (2 Tim 4:5), watch against every thing that will be hurtful to the flock, and watch to every thing that will be advantageous to it; improve every opportunity of doing it a kindness.
3. He gives them several good reasons why they should mind the business of their ministry.
(1.) Let them consider the interest of their Master, and his concern for the flock that was committed to their charge, v. 28. It is the church which he has purchased with his own blood.
[1.] "It is his own; you are but his servants to take care of it for him. It is your honour that you are employed for God, who will own you in his service; but then your carelessness and treachery are so much the worse if you neglect your work, for you wrong God and are false to him. From him you received the trust, and to him you must give up your account, and therefore take heed to yourselves. And, if it be the church of God, he expects you should show your love to him by feeding his sheep and lambs."
[2.] He has purchased it. The world is God's by right of creation, but the church is his by right of redemption, and therefore it ought to be dear to us, for it was dear to him, because it cost him dear, and we cannot better show it than by feeding his sheep and his lambs.
[3.] This church of God is what he has purchased; not as Israel of old, when he gave men for them, and people for their life (Isa 43:3-4), but with his own blood. This proves that Christ is God, for he is called so here, where yet he is said to purchase the church with his own blood; the blood was his as man, yet so close is the union between the divine and human nature that it is here called the blood of God, for it was the blood of him who is God, and his being so put such dignity and worth into it as made it both a valuable ransom of us from evil, and a valuable purchase for us of all good, nay, a purchase of us to Christ, to be to him a peculiar people: Thine they were, and thou gavest them to me. In consideration of this, therefore, feed the church of God, because it is purchased at so dear a rate. Did Christ lay down his life to purchase it, and shall his ministers be wanting in any care and pains to feed it? Their neglect of its true interest is a contempt of his blood that purchased it.
(2.) Let them consider the danger that the flock was in of being made a prey to its adversaries, v. 29, 30. "If the flock be thus precious upon the account of its relation to God, and its redemption by Christ, then you are concerned to take heed both to yourselves and to it." Here are reasons for both.
[1.] Take heed to the flock, for wolves are abroad, that seek to devour (v. 29): I know this, that after my departure grievous wolves shall enter in among you. First, Some understand it of persecutors, that will inform against the Christians, and incense the magistrates against them, and will have no compassion on the flock. They thought, because, while Paul was with them, the rage of the Jews was most against him, that, when he had gone out of the country, they would be quiet: "No," says he, "after my departure you will find the persecuting spirit still working, therefore take heed to the flock, confirm them in the faith, comfort and encourage them, that they may not either leave Christ for fear of suffering or lose their peace and comfort in their sufferings." Ministers must take a more ordinary care of the flock in times of persecution. Secondly, It is rather to be understood of seducers and false teachers. Probably Paul has an eye to those of the circumcision, who preached up the ceremonial law; these he calls grievous wolves, for though they came in sheep's clothing, nay, in shepherds' clothing, they made mischief in the congregations of Christians, sowed discord among them, drew away many from the pure gospel of Christ, and did all they could to blemish and defame those that adhered to it; not sparing the most valuable members of the flock, stirring up those whom they could influence to bite and devour them (Gal 5:15); therefore they are called dogs (Phil 3:2), as here wolves. While Paul was at Ephesus, they kept away, for they durst not face him; but, when he was gone, then they entered in among them, and sowed their tares where he had sown the good seed. "Therefore take heed to the flock, and do all you can to establish them in the truth, and to arm them against the insinuations of the false teachers."

(1.) He had preached to them nothing but the counsel of God, and had not added any inventions of his own; "it was pure gospel, and nothing else, the will of God concerning your salvation." The gospel is the counsel of God; it is admirably contrived by his wisdom, it is unalterably determined by his will, and it is kindly designed by his grace for our glory, 1 Cor 2:7. This counsel of God it is the business of ministers to declare as it is revealed, and not otherwise nor any further.
(2.) He had preached to them the whole counsel of God. As he had preached to them the whole counsel of God. As he had preached to them the gospel pure, so he had preached it to them entire; he had gone over a body of divinity among them, that, having the truths of the gospel opened to them methodically from first to last in order, they might the better understand them, by seeing them in their several connections with, and dependences upon, one another.
(3.) He had not shunned to do it; had not wilfully nor designedly avoided the declaring of any part of the counsel of God. He had not, to save his own pains, declined preaching upon the most difficult parts of the gospel, nor, to save his own credit, declined preaching upon the most plain and easy parts of it; he had not shunned preaching those doctrines which he knew would be provoking to the watchful enemies of Christianity, or displeasing to the careless professors of it, but faithfully took his work before him, whether they would hear or forbear. And thus it was that he kept himself pure from the blood of all men.
IV. He charges them as ministers to be diligent and faithful in their work.
1. He commits the care of the church at Ephesus, that is, the saints, the Christians that were there and thereabouts (Eph 1:1), to them, who, though doubtless they were so numerous that they could not all meet in one place, but worshipped God in several congregations, under the conduct of several ministers, are yet called here one flock, because they not only agreed in one faith, as they did with all Christian churches, but in many instances they kept up communion one with another. To these elders or presbyters the apostle here, upon the actual foresight of his own final leaving them, commits the government of this church, and tells them that not he, but the Holy Ghost, had made them overseers, episkopous - bishops of the flock. "You that are presbyters are bishops of the Holy Ghost's making, that are to take the oversight of this part of the church of God," 1 Peter 5:1-2; Titus 1:5,7. While Paul was present at Ephesus, he presided in all the affairs of that church, which made the elders loth to part with him; but now this eagle stirs up the nest, flutters over her young; now that they begin to be fledged they must learn to fly themselves, and to act without him, for the Holy Ghost had made them overseers. They took not this honour to themselves, nor was it conferred upon them by any prince or potentate, but the Holy Ghost in them qualified them for, and enriched them to, this great undertaking, the Holy Ghost fell upon them, Acts 19:6. The Holy Ghost also directed those that chose, and called, and ordained, them to this work in answer to prayer.
2. He commanded them to mind the work to which they were called. Dignity calls for duty; if the Holy Ghost has made them overseers of the flock, that is, shepherds, they must be true to their trust.
(1.) They must take heed to themselves in the first place, must have a very jealous eye upon all the motions of their own souls, and upon all they said and did, must walk circumspectly, and know how to behave themselves aright in the house of God, in which they were now advanced to the office of stewards: "You have many eyes upon you, some to take example by you, others to pick quarrels with you, and therefore you ought to take heed to yourselves." Those are not likely to be skilful or faithful keepers of the vineyards of others that do not keep their own.
(2.) "Take heed to the flock, to all the flock, some to one part of it, others to another, according as your call and opportunity are, but see that no part of it be neglected among you." Ministers must not only take heed to their own souls, but must have a constant regard to the souls of those who are under their charge, as shepherds have to their sheep, that they may receive no damage: "Take heed to all the flock, that none of them either of themselves wander from the fold or be seized by the beasts of prey; that none of them be missing, or miscarry, through your neglect."
(3.) They must feed the church of God, must do all the parts of the shepherd's office, must lead the sheep of Christ into the green pastures, must lay meat before them, must do what they can to heal those that are distempered and have no appetite to their meat, must feed them with wholesome doctrine, with a tender evangelical discipline, and must see that nothing is wanting that is necessary in order to their being nourished up to eternal life. There is need of pastors, not only to gather the church of God by bringing in of those that are without, but to feed it by building up those that are within.
(4.) They must watch (v. 31), as shepherds keep watch over their flocks by night, must be awake and watchful, must not give way to spiritual sloth and slumber, but must stir up themselves to their business and closely attend it. Watch thou in all things (2 Tim 4:5), watch against every thing that will be hurtful to the flock, and watch to every thing that will be advantageous to it; improve every opportunity of doing it a kindness.
3. He gives them several good reasons why they should mind the business of their ministry.
(1.) Let them consider the interest of their Master, and his concern for the flock that was committed to their charge, v. 28. It is the church which he has purchased with his own blood.
[1.] "It is his own; you are but his servants to take care of it for him. It is your honour that you are employed for God, who will own you in his service; but then your carelessness and treachery are so much the worse if you neglect your work, for you wrong God and are false to him. From him you received the trust, and to him you must give up your account, and therefore take heed to yourselves. And, if it be the church of God, he expects you should show your love to him by feeding his sheep and lambs."
[2.] He has purchased it. The world is God's by right of creation, but the church is his by right of redemption, and therefore it ought to be dear to us, for it was dear to him, because it cost him dear, and we cannot better show it than by feeding his sheep and his lambs.
[3.] This church of God is what he has purchased; not as Israel of old, when he gave men for them, and people for their life (Isa 43:3-4), but with his own blood. This proves that Christ is God, for he is called so here, where yet he is said to purchase the church with his own blood; the blood was his as man, yet so close is the union between the divine and human nature that it is here called the blood of God, for it was the blood of him who is God, and his being so put such dignity and worth into it as made it both a valuable ransom of us from evil, and a valuable purchase for us of all good, nay, a purchase of us to Christ, to be to him a peculiar people: Thine they were, and thou gavest them to me. In consideration of this, therefore, feed the church of God, because it is purchased at so dear a rate. Did Christ lay down his life to purchase it, and shall his ministers be wanting in any care and pains to feed it? Their neglect of its true interest is a contempt of his blood that purchased it.

(2.) Let them consider the danger that the flock was in of being made a prey to its adversaries, v. 29, 30. "If the flock be thus precious upon the account of its relation to God, and its redemption by Christ, then you are concerned to take heed both to yourselves and to it." Here are reasons for both.
[1.] Take heed to the flock, for wolves are abroad, that seek to devour (v. 29): I know this, that after my departure grievous wolves shall enter in among you. First, Some understand it of persecutors, that will inform against the Christians, and incense the magistrates against them, and will have no compassion on the flock. They thought, because, while Paul was with them, the rage of the Jews was most against him, that, when he had gone out of the country, they would be quiet: "No," says he, "after my departure you will find the persecuting spirit still working, therefore take heed to the flock, confirm them in the faith, comfort and encourage them, that they may not either leave Christ for fear of suffering or lose their peace and comfort in their sufferings." Ministers must take a more ordinary care of the flock in times of persecution. Secondly, It is rather to be understood of seducers and false teachers. Probably Paul has an eye to those of the circumcision, who preached up the ceremonial law; these he calls grievous wolves, for though they came in sheep's clothing, nay, in shepherds' clothing, they made mischief in the congregations of Christians, sowed discord among them, drew away many from the pure gospel of Christ, and did all they could to blemish and defame those that adhered to it; not sparing the most valuable members of the flock, stirring up those whom they could influence to bite and devour them (Gal 5:15); therefore they are called dogs (Phil 3:2), as here wolves. While Paul was at Ephesus, they kept away, for they durst not face him; but, when he was gone, then they entered in among them, and sowed their tares where he had sown the good seed. "Therefore take heed to the flock, and do all you can to establish them in the truth, and to arm them against the insinuations of the false teachers."
[2.] Take heed to yourselves, for some shepherds will apostatise (v. 30): "Also of your ownselves, among the members, nay, perhaps, among the ministers of your own church, among you that I am now speaking to (though I am willing to hope it does not go so far as that), shall men arise speaking perverse things, things contrary to the right rule of the gospel, and destructive of the great intentions of it. Nay, they will pervert some sayings of the gospel, and wrest them to make them patronize their errors, 2 Peter 3:16. Even those that were well thought of among you, and that you had confidence in, will grow proud, and conceited, and opinionative, and will refine upon the gospel, and will pretend with more nice and curious speculations to advance you to a higher form; but it is to draw away disciples after them, to make a party for themselves, that shall admire them, and be led by them, and pin their faith upon their sleeve." Some read it, to draw away disciples after them - those that are already disciples of Christ, draw them from him to follow them. "Therefore, take heed to yourselves; when you are told that some of you shall betray the gospel, you are each of you concerned to ask, Is it I? and to look well to yourselves." This was there fulfilled in Phygellus and Hermogenes, who turned away from Paul and the doctrine he had preached (2 Tim 1:15), and in Hymeneus and Philetus, who concerning the truth erred, and overthrew the faith of some (2 Tim 2:18), which explains the expression here. But, though there were some such seducers in the church of Ephesus, yet it should seem by Paul's Epistle to that church (wherein we do not find such complaints and reprehensions as we meet with in some other of his epistles) that that church was not so much infested with false teachers, at least not so much infected with their false doctrine, as some other churches were; but its peace and purity were preserved by the blessing of God on the pains and vigilance of these presbyters, to whom the apostle, in the actual foresight and consideration of the rise of heresies and schisms, as well as of his own death, committed the government of this church.
(3.) Let them consider the great pains that Paul had taken in planting this church (v. 31): "Remember that for the space of three years" (for so long he had been preaching in Ephesus, and the parts adjacent) "I ceased not to warn every one night and day with tears; and be not you negligent in building upon that foundation which I was so diligent to lay."
[1.] Paul, like a faithful watchman, had warned them, and, by the warnings he gave men of the danger of their continuing in their Judaism and heathenism, he prevailed with them to embrace Christianity.
[2.] He warned every one; besides the public warnings he gave in his preaching, he applied himself to particular persons according as he saw their case called for it, which he had something to say peculiar to.
[3.] He was constant in giving warning; he warned night and day; his time was filled up with his work. In the night, when he should have been reposing himself, he was dealing with those he could not get to speak with in the day about their souls.
[4.] He was indefatigable in it; he ceased not to warn. Though they were ever so obstinate against his warnings, yet he did not cease to warn, not knowing but that at length they might, by the grace of God, be overcome; though they were ever so pliable to his warnings, yet he did not think this would be a sufficient excuse for him to desist, but still he warned those that were righteous as not to turn from their righteousness, as he had warned them when they were wicked to turn from their wickedness, Ezek 3:18-21.
[5.] He spoke to them about their souls with a great deal of affection and concern: he warned them with tears. As he had served the Lord, so he had served them, with many tears, v. 19. He warned them with tears of compassion, thereby showing how much he was himself affected with their misery and danger in a sinful state and way, that he might affect them with it. Thus Paul had begun the good work at Ephesus, thus free had he been of his pains; and why then should they be sparing of their pains in carrying it on?
V. He recommends them to divine direction and influence (v. 32): "And now, brethren, having given you this solemn charge and caution, I commend you to God. Now that I have said what I have to say, The Lord be with you; I must leave you, but I leave you in good hands." They were in care what would become of them, ho

(2.) Let them consider the danger that the flock was in of being made a prey to its adversaries, v. 29, 30. "If the flock be thus precious upon the account of its relation to God, and its redemption by Christ, then you are concerned to take heed both to yourselves and to it." Here are reasons for both.
[1.] Take heed to the flock, for wolves are abroad, that seek to devour (v. 29): I know this, that after my departure grievous wolves shall enter in among you. First, Some understand it of persecutors, that will inform against the Christians, and incense the magistrates against them, and will have no compassion on the flock. They thought, because, while Paul was with them, the rage of the Jews was most against him, that, when he had gone out of the country, they would be quiet: "No," says he, "after my departure you will find the persecuting spirit still working, therefore take heed to the flock, confirm them in the faith, comfort and encourage them, that they may not either leave Christ for fear of suffering or lose their peace and comfort in their sufferings." Ministers must take a more ordinary care of the flock in times of persecution. Secondly, It is rather to be understood of seducers and false teachers. Probably Paul has an eye to those of the circumcision, who preached up the ceremonial law; these he calls grievous wolves, for though they came in sheep's clothing, nay, in shepherds' clothing, they made mischief in the congregations of Christians, sowed discord among them, drew away many from the pure gospel of Christ, and did all they could to blemish and defame those that adhered to it; not sparing the most valuable members of the flock, stirring up those whom they could influence to bite and devour them (Gal 5:15); therefore they are called dogs (Phil 3:2), as here wolves. While Paul was at Ephesus, they kept away, for they durst not face him; but, when he was gone, then they entered in among them, and sowed their tares where he had sown the good seed. "Therefore take heed to the flock, and do all you can to establish them in the truth, and to arm them against the insinuations of the false teachers."
[2.] Take heed to yourselves, for some shepherds will apostatise (v. 30): "Also of your ownselves, among the members, nay, perhaps, among the ministers of your own church, among you that I am now speaking to (though I am willing to hope it does not go so far as that), shall men arise speaking perverse things, things contrary to the right rule of the gospel, and destructive of the great intentions of it. Nay, they will pervert some sayings of the gospel, and wrest them to make them patronize their errors, 2 Peter 3:16. Even those that were well thought of among you, and that you had confidence in, will grow proud, and conceited, and opinionative, and will refine upon the gospel, and will pretend with more nice and curious speculations to advance you to a higher form; but it is to draw away disciples after them, to make a party for themselves, that shall admire them, and be led by them, and pin their faith upon their sleeve." Some read it, to draw away disciples after them - those that are already disciples of Christ, draw them from him to follow them. "Therefore, take heed to yourselves; when you are told that some of you shall betray the gospel, you are each of you concerned to ask, Is it I? and to look well to yourselves." This was there fulfilled in Phygellus and Hermogenes, who turned away from Paul and the doctrine he had preached (2 Tim 1:15), and in Hymeneus and Philetus, who concerning the truth erred, and overthrew the faith of some (2 Tim 2:18), which explains the expression here. But, though there were some such seducers in the church of Ephesus, yet it should seem by Paul's Epistle to that church (wherein we do not find such complaints and reprehensions as we meet with in some other of his epistles) that that church was not so much infested with false teachers, at least not so much infected with their false doctrine, as some other churches were; but its peace and purity were preserved by the blessing of God on the pains and vigilance of these presbyters, to whom the apostle, in the actual foresight and consideration of the rise of heresies and schisms, as well as of his own death, committed the government of this church.
(3.) Let them consider the great pains that Paul had taken in planting this church (v. 31): "Remember that for the space of three years" (for so long he had been preaching in Ephesus, and the parts adjacent) "I ceased not to warn every one night and day with tears; and be not you negligent in building upon that foundation which I was so diligent to lay."
[1.] Paul, like a faithful watchman, had warned them, and, by the warnings he gave men of the danger of their continuing in their Judaism and heathenism, he prevailed with them to embrace Christianity.
[2.] He warned every one; besides the public warnings he gave in his preaching, he applied himself to particular persons according as he saw their case called for it, which he had something to say peculiar to.
[3.] He was constant in giving warning; he warned night and day; his time was filled up with his work. In the night, when he should have been reposing himself, he was dealing with those he could not get to speak with in the day about their souls.
[4.] He was indefatigable in it; he ceased not to warn. Though they were ever so obstinate against his warnings, yet he did not cease to warn, not knowing but that at length they might, by the grace of God, be overcome; though they were ever so pliable to his warnings, yet he did not think this would be a sufficient excuse for him to desist, but still he warned those that were righteous as not to turn from their righteousness, as he had warned them when they were wicked to turn from their wickedness, Ezek 3:18-21.
[5.] He spoke to them about their souls with a great deal of affection and concern: he warned them with tears. As he had served the Lord, so he had served them, with many tears, v. 19. He warned them with tears of compassion, thereby showing how much he was himself affected with their misery and danger in a sinful state and way, that he might affect them with it. Thus Paul had begun the good work at Ephesus, thus free had he been of his pains; and why then should they be sparing of their pains in carrying it on?
V. He recommends them to divine direction and influence (v. 32): "And now, brethren, having given you this solemn charge and caution, I commend you to God. Now that I have said what I have to say, The Lord be with you; I must leave you, but I leave you in good hands." They were in care what would become of them, how they should go on in their work, break through their difficulties, and what provision would be made for them and their families. In answer to all these perplexities, Paul directs them to look up to God with an eye of faith, and beseeches God to look down on them with an eye of favour.
1. See here to whom he commends them. He calls them brethren, not only as Christians, but as ministers, and thereby encourages them to hope in God, as he had done; for they and he were brethren.
(1.) He commends them to God, begs of God to provide for them, to take care of them, and to supply all their needs, and encourages them to cast all their care upon him, with an assurance that he cared for them: "Whatever you want, go to God, let your eye be ever towards him, and your dependence upon him, in all your straits and difficulties; and let this be your comfort, that you have a God to go to, a God all sufficient." I commend you to God, that is, to his providence, and to the protection and care of that. It is enough that, from whomsoever we are separated, still we have God nigh unto us, 1 Peter 4:19.

(2.) He commends them to the word of his grace, by which some understand Christ: he is the word (John 1:1), the word of life, because life is treasured up for us in him (1 John 1:1), and in the same sense he is here called the word of God's grace, because from his fulness we receive grace for grace. He commends them to Christ, puts them into his hand, as being his servants, whom he would in a particular manner take care of. Paul commends them not only to God and to his providence, but to Christ and his grace as Christ himself did his disciples when he was leaving them: You believe in God, believe also in me. It comes to much the same thing, if by the word of his grace we understand the gospel of Christ, for it is Christ in the word that is nigh unto us for our support and encouragement, and his word is spirit and life: "You will find much relief by acting faith on the providence of God, but much more by acting faith on the promises of the gospel." He commends them to the word of Christ's grace, which he spoke to his disciples when he sent them forth, the commission he gave them, with assurance that he would be with them always to the end of the world: "Take hold of that word, and God give you the benefit and comfort of it, and you need no more." He commends them to the word of God's grace, not only as the foundation of their hope and the fountain of their joy, but as the rule of their walking: "I commend you to God, as your Master, whom you are to serve, and I have found him a good Master, and to the word of his grace, as cutting you out your work, and by which you are to govern yourselves; observe the precepts of this word, and then live upon the promises of it."
2. See here what he commends them to the word of God's grace for, not so much for a protection from their enemies, or a provision for their families, as for the spiritual blessings which they most needed and ought most to value. They had received the gospel of the grace of God, and were entrusted to preach it. Now he recommends them to that,
(1.) For their edification: "It is able (the Spirit of grace working with it and by it) to build you up, and you may depend upon this, while you keep close to it, and are deriving daily from it. Though you are already furnished with good gifts, yet this is able to build you up; there is that in it with which you need to be better acquainted and more affected." Note, Ministers, in preaching the word of grace, must aim at their own edification as well as at the edification of others. The most advanced Christians, while they are in this world, are capable of growing, and they will find the word of grace to have still more and more in it to contribute to their growth. It is still able to build them up.
(2.) For their glorification: It is able to give you an inheritance among all those who are sanctified. The word of God's grace gives it, not only as it gives the knowledge of it (for life and immortality are brought to light by the gospel), but as it gives the promise of it, the promise of a God that cannot lie, and which is yea and amen in Christ; and by the word, as the ordinary vehicle, the Spirit of grace is given (Acts 10:44), to be the seal of the promise, and the earnest of the eternal life promised; and thus it is the word of God's grace that gives us the inheritance. Note,
[1.] Heaven is an inheritance which gives an indefeasible right to all the heirs; it is an inheritance like that of the Israelites in Canaan, which was by promise and yet by lot, but was sure to all the seed.
[2.] This inheritance is entailed upon and secured to all those, and those only, that are sanctified; for as those cannot be welcome guests to the holy God, or the holy society above, that are unsanctified, so really heaven would be no heaven to them; but to all that are sanctified, that are born again, and on whom the image of God is renewed, it is as sure as almighty power and eternal truth can make it. Those therefore that would make out a title to that inheritance must make it sure that they are among the sanctified, are joined to them and incorporated with them, and partake of the same image and nature; for we cannot expect to be among the glorified hereafter unless we be among the sanctified here.
VI. He recommends himself to them as an example of indifference to this world, and to every thing in it, which, if they would walk in the same spirit and in the same steps, they would find to contribute greatly to their easy and comfortable passage through it. He had recommended them to God, and to the word of his grace, for spiritual blessings, which, without doubt, are the best blessings; but what shall they do for food for their families, an agreeable subsistence for themselves, and portions for their children? "As to these," Paul says, "do as I did;" and how was that? He here tells them,
1. That he never aimed at worldly wealth (v. 33): "I have coveted no man's silver, or gold, or apparel; nor do you, and then you will be easy." There were many in Ephesus, and many of those that had embraced the Christian faith, who were rich, had a great deal of money, and plate, and rich furniture, and wore very good clothes, and made a very good appearance. Now,
(1.) Paul was not ambitious to live like them. We may take it in this sense: "I never coveted to have so much silver and gold at command as I see others have, nor to wear such rich clothes as I see others wear. I neither condemn them nor envy them. I can live comfortably and usefully without living great." The false apostles desired to make a fair show in the flesh (Gal 6:12), to make a figure in the world; but Paul did not do so. He knew how to want and how to be abased.
(2.) He was not greedy to receive from them, silver, or gold, or apparel; so far from being always craving that he was not so much as coveting, nor desired them to allow him so and so for his pains among them, but was content with such things as he had; he never made a gain of them, 2 Cor 12:17. He could not only say with Moses (Num 16:15), and with Samuel (1 Sam 12:3,5), Whose ox have I taken? Or whom have I defrauded? But, "Whose kindness have I coveted, or asked? Or to whom have I been burdensome?" He protests against desiring a gift, Phil 4:17.
2. That he had worked for his living, and taken a great deal of pains to get bread (v. 34) "Yea, you yourselves know, and have been eye-witnesses of it, that these hands of mine have ministered to my necessities, and to those that were with me; you have seen me busy early and late, cutting out tents and making them up;" and, they being commonly made of leather, it was very hard work. Observe,
(1.) Paul was sometimes reduced to necessities, and the want of the common supports of life, though he was so great a favourite of Heaven and so great a blessing to this earth. What an unthinking, unkind, and ungrateful world is this, that could let such a man as Paul be poor in it!
(2.) He desired no more than to have his necessities supplied; he did not work at his calling to enrich himself, but to maintain himself with food and raiment.
(3.) When he was to earn his bread, he did it by a manual occupation. Paul had a head and a tongue that he might have got money by, but they were these hands, saith he, that ministered to my necessities. What a pity was it that those hands by the laying on of which the Holy Ghost had been so often conferred, those hands by which God had wrought special miracles, and both these at Ephesus too (Acts 19:6,11), should there be obliged to lay themselves to the needle and shears, the awl and tacking-end, in tent-making, purely to get bread! Paul puts these presbyters (and others in them) in mind of this, that they may not think it strange if they be thus neglected, and yet to go on in their work, and make the best shift they can to live; the less encouragement they have from men, the more they shall have from God.
(4.) He worked not only for himself, but for the support of those also that were with him. This was hard indeed. It had better become them to have worked for him (to maintain him as their tutor) than he for them. But so it is; those that are willing to take the labouring oar will find those about them willing they should have it. If Paul will work for the maintenance of his companions, he is welcome to do it.
3. That even then, when he worked for the supply of his own necessities, yet he spared something out of what he got for the relief of others; for this he here obliges them to do (v. 35): "I have shown you all things, that is, in all the parts of your duty I have set you your copy and given you a good example, and particularly in this, that so labouring you ought to support the weak." Some understand it of their supporting the faith of weak believers, by removing the prejudices which some conceived against Christianity, as if the preachers of it made a gainful trade of their preaching, and the gospel was only a trick to get money by, and pick people's pockets. "Now, that you may cut off occasion from those that seek occasion to reproach us, and so may support the weak among us, you will do well, for the present, to get your livelihood by the labour of your hands, and not to depend upon your ministry." But I rather understand it of their helping to support the sick, and the poor, and those that could not labour, because it agrees with Paul's exhortation (Eph 4:28): Let him labour, working with his hands, that he may have to give to him that needeth. We must labour in an honest employment, not only that we may be able to live, but that we may be able to give.
This might seem a hard saying, and therefore Paul backs it with a saying of our Master's, which he would have them always to remember. These words our Lord Jesus said; it should seem, they were words he often used to his disciples. When he himself did so much good gratis, and bade them to do so too (Matt 10:8-9), he added this saying, which, though nowhere recorded by the evangelists, yet Paul had by word of mouth from Peter, or some other of the disciples; and an excellent saying it is, and has something of a paradox in it: It is more blessed to give than to receive. "It is" (saith Dr. Tillotson) "a particular endearment of this admirable saying of our Saviour's to us, that, being omitted by the evangelists, and in danger of being lost and forgotten, it was thus happily retrieved by St. Paul, and recorded by St. Luke." It is more blessed to give to others than to receive from others; not only more blessed to be rich, and so on the giving hand, than to be poor, and so on the receiving hand (every one will own this); but more blessed to do good with what we have, be it much or little, than to increase it and make it more. The sentiment of the children of this world is contrary to this; they are afraid of giving. "This giving," they say, "undoes us all;" but they are in hope of getting. Every one for his gain from his quarter, Isa 56:11. Clear gain is with them the most blessed thing that can be; but Christ tells us, It is more blessed (more excellent in itself, an evidence of a more excellent disposition of mind, and the way to a better blessedness at last) to give than to receive. It makes us more like to God, who gives to all, and receives from none; and to the Lord Jesus, who went about doing good. It is more blessed to give our pains than to receive pay for it, and what we should delight to do if the necessities of ourselves and families would admit it. It is more pleasant to do good to the grateful, but it is more honourable to do good to the ungrateful, for then we have God to be our paymaster, who will reward in the resurrection of the just what has not otherwise been recompensed.

From Matthew Henry's Commentary