(35) I have shewed you all things.--The words point to his motive in acting as he did. He sought to teach by example, to indicate in all things how others ought to act.
To support the weak.--The Greek verb is rightly rendered, but it deserves notice that it is the root of the noun translated "help" in 1 Corinthians 12:28. The word "weak "is to be taken as implying bodily infirmities. (See Note on previous verse.)
To remember the words of the Lord Jesus.--The words that follow are not found in any of the four Canonical Gospels, nor indeed in any of the Apocryphal. They furnish, accordingly, an example of the wide diffusion of an oral teaching, embodying both the acts and the words of Christ, of which the four Gospels, especially the first three, are but partial representatives. On the other instances of sayings ascribed to our Lord, and probably in many cases rightly ascribed, see the Introduction to the First Three Gospels in Vol. I. of this Commentary. The injunction to "remember" the words implies that they had often been prominent in the Apostle's teaching.
Verse 35.- In all things I gave you an example for Ihave showed you all things, A.V.; help for support, A.V.; he himself for he, A.V. In all things (πάντα, for κατὰπάντα, 1.q.πάντως); altogether, in all respects. Gave you an example. The common use of ὑποδείκνυμι is, as rendered in the A.V., "to show," "to teach," as in Acts 9:16; Luke 6:47; and repeatedly in the LXX. But perhaps its force here is equivalent to the phrase in John 13:15, ὑπόδειγμα ε}δωκα ὑμῖν, "I have given you an example that ye should do as I have done to you," as the R.V. takes it. So laboring; viz. as ye have seen me do. To help the weak. Meyer, following Bengel and others, understands this to mean the weak in faith," like ἀσθενής in 1 Corinthians 9:22. They say that St. Paul's self-denial in refusing the help he had a right to claim as an apostle, and supporting himself by his labor, was a great argument to convince the weak in faith of his disinterestedness and of the truth of his gospel, and so he recommends the elders of the Church to follow his example. But the word here is ἀσθενούντων, and ἀσθενεῖν and ἀσθενεία rather suggest the idea of bodily weakness (Matthew 25:36; Matthew 10:8, etc.; Luke 5:15, etc.), and the words of the Lord Jesus which follow suggest almsgiving to the needy. So that it is better to understand the word of the weakly and poor, those unable to work for themselves. Doubtless St. Paul, out of his scanty earnings, found something to give to the sick and needy. The sentiment in our text is thus exactly analogous to the precept in Ephesians 4:28. The very word there used, χερσίν, recalls the αἱ χεῖρες αὕται of ver. 34. To remember the words of the Lord Jesus. This is a solitary instance era saying of our Lord's, not recorded in the Gospels, being referred to in Scripture. There are many alleged sayings of Christ recorded in apocryphal Gospels or in the writings of Fathers as Papias and others (Routh, 'Reliq. Sac.,' 1:9, 10, 12), some of which may be authentic; but this alone is warranted by Scripture. How it came to St Paul's knowledge, and that of the Ephesian elders to whom he seems to have taken for granted that it was familiar, it is impossible to say. But it seems likely that, in those very early days, some of the Lord's unwritten words may have floated in the memory of men, and been preserved by word of mouth. Clement (1 Corinthians it.) seems to refer to the saying when he writes in praise of the former character of the Corinthians, that they were then ἥδιονδιδόντες η} λομβάνοντες. But he probably had it from the Acts of the Apostles, as had the author of the 'Apostol. Constitut.' (4. 3, 1). Similar apophthegms are quoted from heathen writers, as those cited by Kuinoel: Δωρεῖσθαι καὶ διδόναι κρεῖττον η} λαμβάνειν (Artemidor., 'Onirocr.,' 4, 3); Μᾶλλόν ἐστὶτοῦ ἐλευθέρου τὸ διδόναι οι{ς δεῖ ἠ λαμβάνεινὕθεν δεῖ (Arist., 'Nieom.,' 4, 1), "It is more becoming to a free man to give to whom he ought to give, than to receive from whom he ought to receive."
20:28-38 If the Holy Ghost has made ministers overseers of the flock, that is, shepherds, they must be true to their trust. Let them consider their Master's concern for the flock committed to their charge. It is the church He has purchased 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 there called the blood of God, for it was the blood of Him who is God. This put such dignity and worth into it, as to ransom believers from all evil, and purchase all good. Paul spake about their souls with affection and concern. They were full of care what would become of them. Paul directs them to look up to God with faith, and 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. The most advanced Christians are capable of growing, and will find the word of grace help their growth. As those cannot be welcome guests to the holy God who are unsanctified; so heaven would be no heaven to them; but to all who are born again, and on whom the image of God is renewed, it is sure, as almighty power and eternal truth make it so. He recommends himself to them as an example of not caring as to things of the present world; this they would find help forward their comfortable passage through it. It might seem a hard saying, therefore Paul adds to it a saying of their Master's, which he would have them always remember; It is more blessed to give than to receive: it seems they were words often used to his disciples. The opinion of the children of this world, is contrary to this; they are afraid of giving, unless in hope of getting. Clear gain, is with them the most blessed thing that can be; but Christ tell us what is more blessed, more excellent. 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. This mind was in Christ Jesus, may it be in us also. It is good for friends, when they part, to part with prayer. Those who exhort and pray for one another, may have many weeping seasons and painful separations, but they will meet before the throne of God, to part no more. It was a comfort to all, that the presence of Christ both went with him and stayed with them.
I have showed you all things,.... Both as to doctrine and practice, and had set them an example how to behave in every point, and particularly in this:
how that so labouring ye ought to support the weak; the sense of which is, that they should labour with their hands as he did, and so support the weak; either such who were weak in body, and unable to work and help themselves, and therefore should be helped, assisted, relieved, and supported by the labours of others, that were able; or the weak in faith, and take nothing of them, lest they should think the preachers of the word sought only their own worldly advantage, and so they should be stumbled and fall from the truth:
and to remember the words of the Lord Jesus; which the apostle had either collected as the sense of some passages of his, such as Luke 6:30, &c. or which though not recorded in any of the Gospels, the apostle might have received from one or other of the twelve disciples, as what were frequently used by Christ in the days of his flesh; and which the apostle had inculcated among the Ephesians, and now puts them in mind of them, they being worthy of remembrance: how he said,
it is more blessed to give than to receive: it is more comfortable, honourable, pleasant, and profitable: the giver is in a more comfortable situation, having an abundance, at least a sufficiency, and something to spare; whereas the receiver is often in want and distress, and so uncomfortable: it is an honour to give; an honour is reflected upon the giver, both by the receiver, and others; when to receive is an instance of meanness, and carries in it, among men, some degree of dishonour: it is a pleasure to a liberal man to distribute to the necessities of others; and it cannot be grateful to a man to be in such circumstances, as make it necessary for him to receive from others, and be dependent on them; and great are the advantages and profit which a cheerful giver reaps, both in this world, and that to come: wherefore the conclusion which the apostle would have drawn from hence is, that it is much more eligible for a man to work with his own hands, and support himself, and assist others, than to receive at the hands of others.
To support the weak.--The Greek verb is rightly rendered, but it deserves notice that it is the root of the noun translated "help" in 1 Corinthians 12:28. The word "weak "is to be taken as implying bodily infirmities. (See Note on previous verse.)
To remember the words of the Lord Jesus.--The words that follow are not found in any of the four Canonical Gospels, nor indeed in any of the Apocryphal. They furnish, accordingly, an example of the wide diffusion of an oral teaching, embodying both the acts and the words of Christ, of which the four Gospels, especially the first three, are but partial representatives. On the other instances of sayings ascribed to our Lord, and probably in many cases rightly ascribed, see the Introduction to the First Three Gospels in Vol. I. of this Commentary. The injunction to "remember" the words implies that they had often been prominent in the Apostle's teaching.
how that so labouring ye ought to support the weak; the sense of which is, that they should labour with their hands as he did, and so support the weak; either such who were weak in body, and unable to work and help themselves, and therefore should be helped, assisted, relieved, and supported by the labours of others, that were able; or the weak in faith, and take nothing of them, lest they should think the preachers of the word sought only their own worldly advantage, and so they should be stumbled and fall from the truth:
and to remember the words of the Lord Jesus; which the apostle had either collected as the sense of some passages of his, such as Luke 6:30, &c. or which though not recorded in any of the Gospels, the apostle might have received from one or other of the twelve disciples, as what were frequently used by Christ in the days of his flesh; and which the apostle had inculcated among the Ephesians, and now puts them in mind of them, they being worthy of remembrance: how he said,
it is more blessed to give than to receive: it is more comfortable, honourable, pleasant, and profitable: the giver is in a more comfortable situation, having an abundance, at least a sufficiency, and something to spare; whereas the receiver is often in want and distress, and so uncomfortable: it is an honour to give; an honour is reflected upon the giver, both by the receiver, and others; when to receive is an instance of meanness, and carries in it, among men, some degree of dishonour: it is a pleasure to a liberal man to distribute to the necessities of others; and it cannot be grateful to a man to be in such circumstances, as make it necessary for him to receive from others, and be dependent on them; and great are the advantages and profit which a cheerful giver reaps, both in this world, and that to come: wherefore the conclusion which the apostle would have drawn from hence is, that it is much more eligible for a man to work with his own hands, and support himself, and assist others, than to receive at the hands of others.