1 Kings 17:34

There is greater freedom of speech in this harangue, than in the former. Not that he was afraid on the former occasion, but the persons whom he addressed there, being jesters and scoffers, would not have borne it. Hence in the beginning of that address he also bespeaks their attention by his preamble; “Be this known unto you, and hearken to my words.” ( ch. ii. 14 .) But here there is no need of this management. ( κατασκευἥς .) For his hearers were not in a state of indifference. The miracle had aroused them all; they were even full of fear and amazement. Wherefore also there was no need of beginning at that point, but rather with a different topic; by which, in fact, he powerfully conciliated them, namely, by rejecting the glory which was to be had from them. …

See him, hasting to sail by, and yet not overlooking them, but taking order for all. Having sent for the rulers, through those he discourses to them (the Ephesians): but it is worthy of admiration, how finding himself under a necessity of saying certain great things about himself, he tries to make the least he can of it ( πειρἅτα μετριάζειν ). “Ye know.” For just as Samuel, when about to deliver up the government to Saul says in their presence, “Have I taken aught of your hands? Ye are witnesses, and God also” ( 1 Sam. xii. 3, 5 ); (so Paul here). David also, when disbelieved, says, “I was with the flock keeping my father’s sheep: and when the bear came, I scared her away with my hands” ( 1 Sam. xvii. 34, 35 ): and Paul himself too says to the Corinthians, “I am become a fool; ye have compelled me.” ( 2 Cor. xii. …

[3.] Seest thou how he lays upon them the whole blame, both of their senseless pride and of what seems to be folly in himself. ‘For not that I may show myself more conspicuous, but that I may set you free from this bitter slavery, am I compelled to glory some little. But it is meet to examine not simply things that are said, but, in addition, the reason also. For Samuel also put together a high panegyric upon himself, when he anointed Saul, saying, “Whose ass have I taken, or calf, or shoes? or have I oppressed any of you?” ( 1 Sam. xii. 3 , LXX.) And yet no one finds fault with him. And the reason is because he did not say it by way of setting off himself; but because he was going to appoint a king, he wishes under the form of a defence [of himself] to instruct him to be meek and gentle. And observe the wisdom of the prophet, or rather the loving kindness of God. …