Acts 20: 1 – 38
‘How to be a good Elder’
20 After the uproar had ceased, Paul called the disciples to himself, embraced them, and departed to go to Macedonia. 2 Now when he had gone over that region and encouraged them with many words, he came to Greece 3 and stayed three months. And when the Jews plotted against him as he was about to sail to Syria, he decided to return through Macedonia. 4 And Sopater of Berea accompanied him to Asia—also Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia. 5 These men, going ahead, waited for us at Troas. 6 But we sailed away from Philippi after the Days of Unleavened Bread, and in five days joined them at Troas, where we stayed seven days. 7 Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight. 8 There were many lamps in the upper room where they were gathered together. 9 And in a window sat a certain young man named Eutychus, who was sinking into a deep sleep. He was overcome by sleep; and as Paul continued speaking, he fell down from the third story and was taken up dead. 10 But Paul went down, fell on him, and embracing him said, “Do not trouble yourselves, for his life is in him.” 11 Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed. 12 And they brought the young man in alive, and they were not a little comforted. 13 Then we went ahead to the ship and sailed to Assos, there intending to take Paul on board; for so he had given orders, intending himself to go on foot. 14 And when he met us at Assos, we took him on board and came to Mitylene. 15 We sailed from there, and the next day came opposite Chios. The following day we arrived at Samos and stayed at Trogyllium. The next day we came to Miletus. 16 For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be at Jerusalem, if possible, on the Day of Pentecost. 17 From Miletus he sent to Ephesus and called for the elders of the church. 18 And when they had come to him, he said to them: “You know, from the first day that I came to Asia, in what manner I always lived among you, 19 serving the Lord with all humility, with many tears and trials which happened to me by the plotting of the Jews; 20 how I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house, 21 testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ. 22 And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there, 23 except that the Holy Spirit testifies in every city, saying that chains and tribulations await me. 24 But none of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God. 25 “And indeed, now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more. 26 Therefore I testify to you this day that I am innocent of the blood of all men. 27 For I have not shunned to declare to you the whole counsel of God. 28 Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. 29 For I know this, that after my departure savage wolves will come in among you, not sparing the flock. 30 Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. 31 Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears. 32 “So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified. 33 I have coveted no one’s silver or gold or apparel. 34 Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me. 35 I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive.’” 36 And when he had said these things, he knelt down and prayed with them all. 37 Then they all wept freely, and fell on Paul’s neck and kissed him, 38 sorrowing most of all for the words which he spoke, that they would see his face no more. And they accompanied him to the ship.
Today we are going to understand how the Apostle Paul displays and then establishes the attributes of a church leader. Now is the time for us to look at our Precious Holy Spirit’s direction in managing God’s flock. In Paul’s first letter to Timothy chapter 3 he spoke about the requirements of Church leadership.
“3 This is a faithful saying: If a man desires the position of a bishop, he desires a good work. 2 A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; 3 not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 4 one who rules his own house well, having his children in submission with all reverence 5 (for if a man does not know how to rule his own house, how will he take care of the church of God?); 6 not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. 7 Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.”
First we have to consider - what is the reason for Paul’s opening statement –‘This is a faithful saying? Most answers I find from other teachers is that the church placed its greatest esteem on the more visible gifts, and the Ephesians needed to be reminded that the more practical functions such as overseer were also significant and worthy of honor. It seems, rather, that any hesitancy to accept positions of leadership by members of the Ephesians church was the result of the excess of the opponents. They were bringing reproach not only upon the church itself but also upon anyone in leadership. Perhaps as well people were hesitant to accept positions that would bring them in direct confrontation with these opponents.
Many of God’s servants face lying attacks from others. They falsely are accused of messing with money and women. And if these two areas of importance do not work then these evil workers of Satan just get created and bring all kinds of weir accusations against God’s co-shepherds.
To get a good understanding of all this horrible attacks just watch the news media regarding politics. They smear people left and right. They paint a picture that a person seeking office is worse than ‘Jack the Ripper’. Then after the evil politicians win then all is love and goodness. I have a theological term for this – baloney.
When we consider the question of what this verse is intended to do then the real message of the verse becomes clearer.
First, and most importantly, notice how the following verse begins: “A bishop then must be blameless…”. Do you notice the word “then”? This word links the first two verses. Verse one says that the office of overseer involves a good work; verse two says that, because that office involves a good work, the overseer must be blameless. Or, to say it in reverse: Why must an overseer be blameless (v. 2)? The answer is - Because he is doing a good work (v. 1).
This link suggests something of why Paul wrote verse 1; he was not trying to lift up the office of overseer so that everyone would start filling out applications for the pastorate. Rather, he was lifting up the office of overseer in order to demonstrate why such high qualifications were required for those who filled it. Perhaps we could paraphrase: “If anyone is reaching for the chance to be an overseer, he’s reaching very high indeed!”
Second, the context of the entire letter (and of all three Pastorals) is that Paul is writing to churches wracked by false teachers. Both letters addressed to Timothy and Titus begins abruptly; after brief greetings, Paul skips the customary prayer/blessing found in most letters, and jumps right into the topic of the need for proper leadership. In the epistle of 1 Timothy we read of false teachers who “desired to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions”. Similarly, in Titus 1:16 we read of false teachers who were “unfit for any good work”.
This context suggests that Paul was facing a situation where unqualified people were serving as leaders in the church. In such a situation, Paul was concerned to elevate the office of the elder/overseer, reminding people of the high qualifications that were required of those who would fill it. The first and overriding qualification in both the letters of 1 Timothy and Titus is that leaders must be “above reproach.”
The problem facing Paul was not simply a lack of leaders (“Let’s lift up the office of overseer so we receive more applications!”) but a multiplication of bad leaders (“Let’s lift up the office of overseer so that only qualified persons will be allowed to lead”). Since this appears to be a commonly known saying, he was probably here using it to underline the importance of the overseer’s office for the benefit of those who were underestimating it. Paul sees the work as a noble task. Such an office needs the right kind of people to fit it
So, with this background let us see how Paul displayed the attributes of an Elder.
20 After the uproar had ceased, Paul called the disciples to himself, embraced them, and departed to go to Macedonia.
Once the uproar had ceased and everything had quieted down Paul sent for the disciples in Ephesus and exhorted them, encouraging them in the faith. Then he took leave of them and departed in order to go to Macedonia. We know from verse 21 that this had already been his intention. And he had already sent Timothy and Erastus ahead of him. Thus while he was wisely leaving, he was not to be seen as driven out. The authorities in Ephesus had nothing against him.
To help us all with the events that are co-currently going on we need to be aware that while at Ephesus Paul has been involved in the Corinthian controversy and has written letters to the Corinthians, of which we have 1 Corinthians, and that now he will be finally reconciled with the Corinthians.
Once he arrives in Macedonia and Titus has joined him there Paul will write 2 Corinthians. He will also receive from those involved the collection for the people of God in Judaea, the collection taken up by the Macedonian and Greek churches of which the Corinthian letters indirectly tell us a good deal.
From 2 Corinthians 2.12 we learn that in fact on leaving Ephesus Paul had stopped at Troas where he had found an open door for ministry, but that he was so constrained by his love and fear over the Corinthians that he had cut it short and sailed for Macedonia where he waited in agonies until Titus arrived with the good news that all was well at Corinth. This need not mean that he did no preaching at Troas. He would have taken any opportunity that came his way while he was there, however he felt. The point is that when this was beginning to be fruitful he left the work to others because of his concern to see Titus with news of the Corinthian situation.
2 Now when he had gone over that region and encouraged them with many words, he came to Greece
Then Paul moves on to Greece. Here he spends three months, probably mainly at Corinth where he has a joyful reconciliation, although he may also have visited Athens. Again he was here, not only for joyful reconciliation, but in order to accept their contribution towards the Collection for and here he would write his letter to the Romans in preparation for his coming expected visit.
3 and stayed three months. And when the Jews plotted against him as he was about to sail to Syria, he decided to return through Macedonia.
The three months of continual ministry in Corinth having come to an end Paul now determined to set sail directly for Syria on a ‘pilgrim boat’ with other Jews and Jewish Christians who were going to Jerusalem to attend the Feast of Pentecost, but he learned of plots laid against him by Jews as he was about to set sail which made him change his mind. It was far too easy for someone to ‘disappear’ on a boat journey. So he determined rather to return through Macedonia. The hatred and determination of the Jews to destroy this one man are an indication of the widespread impact of his ministry, and of the sinfulness and hardness of the hearts of some ‘dedicated’ Jews. At this time of the approaching Feast of Pentecost many Jews would be taking ship for Caesarea and Jerusalem, and thus any ship could be a place of danger, for some had clearly determined to take the opportunity of getting rid of Paul, probably at sea. We may presume that a ‘brother’ or a rare friendly Jew was able to warn him of the danger. The threat of Jerusalem hung over him even there.
4 And Sopater of Berea accompanied him to Asia—also Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia. 5 These men, going ahead, waited for us at Troas.
With him on his journey Paul had a number of people from the different churches. These would come with him to Jerusalem in order to bring their greetings to the church from their own churches and in order to help him guard and hand over the Collection. Luke himself possibly represented Philippi. There is no Corinthian representation but it is possible that they looked to Paul, Timothy or Titus to represent them.
It is possible that we are to understand here that Paul was accompanied ‘as far as Asia’ by Sopater, and that the remainder went ahead and awaited him in Troas. Sopater may even not have been going with them to Jerusalem.
6 But we sailed away from Philippi after the Days of Unleavened Bread, and in five days joined them at Troas, where we stayed seven days.
Having taken another opportunity to visit Philippi, where he seemingly again met up with Luke (the ‘we’ passages recommence), and observed the Passover (which may explain why he sent his Gentile companions on ahead), he sailed for Troas, a journey which took five days. Travelling the other way it had taken much less. This was immediately after the Passover feast (the days of unleavened bread). This distinction between himself and his Gentile companions illustrates that, as The Lord Jesus had before him, Paul probably continued to observe the niceties of Pharisaic teaching as well as he could in the circumstances in which he continually found himself. To the Jew he wanted to be as a Jew, to the Pharisee as a Pharisee. He was still a true ‘Israelite’ for the church was the Israel of God (Galatians 6.16)
At Troas he remains seven days. These seven day stops appear to be significant. On the other hand we must remember that the last time he had visited Troas he had hurriedly taken ship when they had wanted him to stay (2 Corinthians 2.12). Thus it may be that by this he was letting them know that even though he was in a hurry this time as well, he cared enough for them to remain with them for seven days. The seven days would give him good opportunities for teaching and admonishing the elders privately.
7 Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight.
The seven day period coming to an end Paul was ready to set sail on the next day. Being his last day with them he continued preaching until midnight. He had so much that he longed to pass on to them, and such long sessions of teaching were commonplace to him.
8 There were many lamps in the upper room where they were gathered together. 9 And in a window sat a certain young man named Eutychus, who was sinking into a deep sleep. He was overcome by sleep; and as Paul continued speaking, he fell down from the third story and was taken up dead.
Many lamps were burning and burning up the oxygen in a crowded room. Eutychus, a teenager, may have gone to sit in the window in order to obtain some air. And sitting on the sill of the unglazed open window on the third floor, and becoming very sleepy, he fell to the ground and was ‘taken up for dead’. What had been a wonderful fellowship evening had suddenly turned into a nightmare. During the preaching of life there had come death and the life of a promising young Christian had prematurely come to an end.
10 But Paul went down, fell on him, and embracing him said, “Do not trouble yourselves, for his life is in him.”
In the quiet confidence of faith Paul went down and stretched himself out on the young man, embracing him, and then declared that the young man was alive. He may have been ‘taken up dead’ but now he was alive again. We can compare Paul’s approach with similar incidents in the lives of Elijah and Elisha who had both behaved in a similar way. None there failed to recognize that it was a miracle, and Paul’s imitation of Elijah and Elisha would seem to confirm it.
Now I want us to stop and think as to why did Elijah, Elisha, and Paul actually lie on the people who had died. I believe that since these men were God’s servants that when they did lie on the dead person they would become unclean and unfit to continue as a servant or prophet. So, in order for this not to happen our Great and Wonderful Healer God brought back these men to life. Therefore how could anyone claim that they were unclean? Their response would be then show me the dead body.
Paul’s confidence was similar to that of Jesus when He had said, ‘she is not dead, but sleeps’ over another who was really dead (Luke 8.52). Like his Lord he did not want to make a great fuss over what had happened. This was not denying that a ‘miracle’ had happened but declaring that with God at work, all was well. Where our Lord Jesus Is present in the midst of death, life comes. The fact that as a result of it the church was ‘not a little comforted’ confirms that they saw it as a miracle, not just as a lucky escape. It was confirmation to all that God was the Lord of both life and death. The tragedy had become a huge encouragement for the whole church, especially in view of Paul’s quiet assurance which demonstrated that he expected God to do this kind of thing.
11 Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed.
Then Paul returned quietly to the upper room where they continued their fellowship meal and he continued to talk with them until morning. The miracle had given them much to talk about and he knew that he would not see them again for a long time, if ever.
12And they brought the young man in alive, and they were not a little comforted.
They brought the young man up with them, a living witness to God’s power to raise the dead, and received great comfort from what had happened. With a God like this working through Paul what was there for them or him to fear? They had all had further evidence of the power of life that was at work in the world.
13 Then we went ahead to the ship and sailed to Assos, there intending to take Paul on board; for so he had given orders, intending himself to go on foot. 14 And when he met us at Assos, we took him on board and came to Mitylene.
It would appear at this point that Paul wanted to be on his own, for he left Luke and the others to go by ship to Assos while he travelled overland for about twenty miles along a hilly road. The journey by sea was 30 miles and involved the rounding of Cape Lectum against the strong prevailing north-easterly winds. Probably Luke did not know what the reason for this plan was. Perhaps Paul was a little overborne by people wanting to question him about the miracle. Perhaps he wanted a little time alone on a twenty mile hike as he faced up to the warnings about the future. Or perhaps there was someone he wanted to call on before embarking. It may have been Carpus, because he wanted to entrust to him some precious parchments so that they would not be lost by his coming captivity in Jerusalem as he wrote to Timothy later in his second letter, ‘When you come bring the cloak which I left at Troas with Carpus, and the books, especially the parchments’.
Perhaps he wished to spend a few more hours in Troas before taking horse to Assos on the Roman coastal road. Whichever way it was Luke remembers him meeting them again in Assos where he boarded ship and went with them to Mitylene, an important seaport on the island of Lesbos which was favored by the Romans as a holiday resort. We are not told how long the forty four miles to Mitylene took. Except when necessary in open sea, ships did not usually choose to sail at night unless they had to.
15 We sailed from there, and the next day came opposite Chios. The following day we arrived at Samos and stayed at Trogyllium. The next day we came to Miletus. 16 For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be at Jerusalem, if possible, on the Day of Pentecost.
Due to the writer Luke having been with the party we have a detailed description of a well remembered journey as they proceed on the voyage. Perhaps the full detail is given in order to stress the emotional tension in which they all were, each one counting the stops to Jerusalem as they went forward with agonizing slowness, aware that for Paul there were dark times ahead.
We need to take note that Paul is careful not to stop at Ephesus. This is stated as simply being in order to avoid any delay. Had he stopped at Ephesus he might have felt obliged to spend ‘seven days’ there. That would not, however, have fitted in with his plans as he wanted to be in Jerusalem by Pentecost. On the other hand he may have determined it because it would have meant leaving that ship and obtaining another, as it did not wish to unload at Ephesus, something which would have caused further delays.
The aim to be in Jerusalem by Pentecost, one of the three great feasts of the Jews, may have been for a couple of reasons:
1) It may well have been because he wanted to demonstrate to his Jewish Christian brethren, and even to the Jews, that he himself was still concerned to be a true Jew.
2) He may have wanted to celebrate Pentecost in Jerusalem as the anniversary of the first outpouring of the Holy Spirit which had begun the outward movement of the word of which he had been such a vial part.
3) He would see Pentecost, the time of bringing the first fruits, as the ideal time for arriving and presenting to the Jewish Christian leaders the large sum of money that he and his companions had brought as a gift from the Gentile churches. Doing this while all of Judaea were in Jerusalem, along with many other Jews and Jewish Christians from elsewhere, as a kind of donation of first fruits, would give maximum publicity to the Gentiles’ generous gift, would give it a special religious significance (Romans 15.26-27 where he sees it as the Gentiles partly repaying the debt that they owed to the Jews because they had been made partakers of spiritual things which proceeded from the Jews), and would hopefully warm the hearts of the Jewish Christians, and even of Jews who benefited, towards their Gentile brethren.
17 From Miletus he sent to Ephesus and called for the elders of the church.
Arriving in Miletus Paul then sent messengers to Ephesus to request the elders of the church there to meet him at Miletus, which would involve them in a journey of about thirty miles, so that he could give them his final words. This would mean a stop of a number of days in Miletus, which may well have been require for unloading and loading cargo. The finality of the statement, ‘You will see my face no more’, may only signify that he was aware that once he had arrived in Rome, which was his intended destination after Jerusalem, his further intention was to go on to Spain and what lay beyond (Romans 15.24). It may simply suggest that he now saw his ministry in this part of the world as completed. Others could carry it through from now on. It need not be an absolute statement. We may often say, ‘you won’t be seeing me again’ when we mean in the foreseeable future. Thus he may simply have been indicating that he intended to go to regions far away and that therefore they must not be expecting to see him again within the foreseeable future. But because he was aware of what they might face he wanted to warn them before he went of the troubles that might lie in store.
We may ask, why did Paul spend so much time in this speech talking about him? Some have suggested that he was necessarily combating criticism. But a careful consideration of the speech opens us up to another suggestion, and that is that it was carefully worded so as to be an object lesson to the elders as to how they too should go about their ministry. He could have given a lecture on, ‘how to be a good elder’. And they might have taken down notes and gone away and studied it, or lost the notes. But it would have been very formal. But these men all loved Paul. And as he described the kind of ministry that he had conducted they would all have been nodding their agreement. And they would all be becoming enthused with what sort of people they now ought to be. Here was an example to follow. Indeed he points out at the end that that is precisely what he wants them to do, he wants them to follow his example (verse 35). Seen in this light his message gains new meaning. He is saying, ‘go and do likewise’.
18 And when they had come to him, he said to them: “You know, from the first day that I came to Asia, in what manner I always lived among you, 19 serving the Lord with all humility, with many tears and trials which happened to me by the plotting of the Jews; 20 how I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house, 21 testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ.
We have in these words an overall picture of the dedication with which Paul sought to serve the churches, especially in Ephesus, and what his main message was, ‘repentance towards God and faith towards our Lord Jesus Christ’. He had wanted them to ‘change their mind and heart and will’ (repent) so as to see God in a new way as the One, living, invisible, transcendent, holy God Who was Lord over heaven and earth, having a change of heart and mind from their old ideas and ways. He had wanted them to ‘turn to God from idols’ (1 Thessalonians 1.9). And he had wanted them to recognize in Jesus the One Who Was Lord and Messiah, their divine Savior, and to put their trust in Him.
So, listing this we see Paul show by example what a church leader should do;
‘From the first day that I set foot in Asia’ - He had wasted no time in delay. He had set to work as soon as he arrived so that not a minute should be lost.
‘I was with you all the time’ - nothing else was allowed to hinder his dedication or prevent him giving fully of himself. His whole time was devoted to helping them and doing God’s will.
‘Serving the Lord’ - his whole aim was to give himself continually to the service of the Lord in every way possible.
‘With all lowliness of mind’ - he served in meekness and humility and without seeking to lord it over them or gain any credit or honor for himself. He did not seek to think of himself above what he ought to think. He remembered that he was their servant, for Jesus’ sake.
‘With tears, and with trials’ - in His service he boldly faced suffering, persecution, unpopularity and the fierce hatred of men, together with disappointments and heartaches, not as one who was unfeeling, but as one whose heart was burdened down by love.
‘I shrank not from declaring to you anything that was profitable’ - he did not court popularity, but presented every aspect of the truth that he felt would assist them to know Christ and walk with Him truly, even when he knew that they might not like it. His one concern was whether it might be helpful to them.
‘Teaching you publicly, and from house to house’ - he took every opportunity for service, both in the synagogues and the meeting house and the marketplace and by going to smaller gatherings held in different houses.
22 And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there, 23 except that the Holy Spirit testifies in every city, saying that chains and tribulations await me.
Paul declares that he is not sure what is to befall him but does know that bonds and affliction await him, and that he must necessarily go forward. He cannot escape, for he is already bound by the bonds of the Spirit Who holds him captive, taking him inexorably forward in the fulfillment of His will.
He knows that this is so because in every place that he visits prophets warn him of the bonds and affliction that lie ahead. Luke has avoided mentioning this previously lest it became too repetitive. He will shortly give specific examples. So like Jesus before him, Paul goes steadfastly towards Jerusalem in order to suffer for Christ’s sake, because he knows that only through that suffering can God’s purpose be fulfilled. He will not shrink from anything that will enable him to fully accomplish God’s will, even the ‘much tribulation’ through which we must enter under the Rule of God.
24 But none of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.
Indeed he does not consider himself at all when making his decisions. He will not cling to his life or count it as of more value than being faithful to God’s service, for he knows that his life is of little value except as it is spent in fulfilling the pathway and ministry that the Lord Jesus has set before him to follow and do. And all this is so that he may testify to the good news of the unmerited favor and compassionate mercy and activity of God (‘the grace of God’). This is his ministry and lifework and nothing else matters.
25 “And indeed, now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more.
He had proclaimed to them the Rule of God, both as a present reality and as a future hope. But in view of his future plans which will take him far away he is aware that this is the last time that they will see him. If he survives what awaits him in Jerusalem, God’s plans for him will take him elsewhere (Romans 15.24), so that he will no longer be visiting Asia Minor. Many see this phrase as suggesting a foreboding of death, but that is to read in what is not said. It is rather an indication that he knows that whatever the future holds, it will not be a future in Asia Minor.
26 Therefore I testify to you this day that I am innocent of the blood of all men. 27 For I have not shunned to declare to you the whole counsel of God.
Paul wants them to know that he has fully discharged his responsibility. That he is pure from the blood of all men. That he has done all that he could. No charge of unfaithfulness can be laid at his door because at no stage has he shrunk from, or failed in his responsibility to, the declaration to them of every aspect of God’s purposes, and way, and will, and being. He has shown them all that God has provided for them and requires of them. He has left nothing out.
No doubt it was important to Paul that all recognized that he had done his duty. But it is also a call to them to consider the words of Ezekiel 33.8 and be the same as he was. He has given an example that they might follow in his steps as he follows Christ (1 Corinthians 11.1).
28 Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.
Paul now makes clear to them their prime future responsibility:
He warns them first to watch out for them. Only by careful attention to the word of God, and a watchful care for each other, will they be able to steer a sure course, and be faithful under shepherds. The under shepherds must first ensure their own soundness in the faith.
Then he tells them that as faithful under shepherds they must carefully watch over all the flock, not just the nice ones, but the awkward and weak ones as well. They have a responsibility before God for every single one of them, and must give account for them all.
He reminds them of their privilege. The Holy Spirit Himself has appointed them as overseers/guardians (‘bishops’) of the flock. Their responsibility is from God Himself, so that they too might be humble, following Paul’s and Christ’s example.
The reason that they have been made overseers and guardians are so that they might feed ‘the church of the Lord’, not be fed by it. They are to remember that it is the Lord’s church, purchased with His own blood, and that they must therefore as faithful under shepherds be responsible to the Chief Shepherd (1 Peter 5.4) for ensuring that it is properly fed and watched over. Jesus had said to Peter three times, ‘feed/tend my sheep’ (John 21.15-17). This was now the responsibility of all the elders of the churches.
‘Which he purchased with his own blood.’ This is a statement of the full deity of Christ and of the doctrine of redemption through His blood sacrifice, through the sacrifice of Christ (1 Corinthians 5.7). He paid a price in death that we might live. He warns that the attacks will come from without and within. Wolves will find their way in from outside, deceitful, lying, thieving shepherds will be found inside. Neither will spare the flock. Men, themselves being deceived, will deceive others. He had already witnessed this himself in the troubles brought on the churches by the Jews.
29 For I know this, that after my departure savage wolves will come in among you, not sparing the flock. 30 Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves.
The consequences of men who have offered themselves as teachers of truth but have in fact simply led men astray are so obvious today that little needs to be said. And the sad thing is that they are often the nicest of men, for it is the art of the con man, even the unconscious con man, to be nice.
That this began at some stage to happen in the Ephesians church comes out in that later Paul left Timothy with them, and one of the reasons for his doing so was in order to deal with some who were seeking to lead others astray. There would of course have been a number of different assemblies in the large Ephesians church.
31 Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.
He reminds them how while he was with them over the ‘three year’ period he had not ceased, often with tears, to admonish them night and day so as to lead them into and keep them in the truth. Let them therefore take the more earnest heed and let them follow his example. Let them too learn to weep and admonish.
32 “So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified.
Paul knows and so should we the place of safety and security. It is to be found in God Himself, and in the full teaching concerning His grace and of how men are saved through that grace (God’s Riches At Christ’s Expense). ‘
33 I have coveted no one’s silver or gold or apparel. 34 Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me.
How could he even wish to covet any man’s silver, or gold, or apparel when he was a recipient of Christ’s inheritance? So he points out that he had been satisfied with his inheritance. In no way had he ever obtained any earthly benefit from them. He had rather labored with his own hands to provide himself with the necessities of food and clothing, both for himself and his companions. For what God gave him was sufficient for him.
35 I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive.’”
Now he wants them to take what he has done as an example that they too might labor without charge, helping the weak and remembering what the Lord Jesus Himself had taught, ‘it is more blessed to give than to receive’. Thus they are to be givers, not receivers for those who give are the ones who will truly be blessed, for they enjoy both the thrill of giving and benefiting others, and the certainty that the Lord will reward them (Matthew 10.42).
36 And when he had said these things, he knelt down and prayed with them all.
Once he had finished speaking Paul then kneeled down and prayed with them all. His action was such as to emphasize how deeply he felt, for it was quite a regular practice to pray standing.
37 Then they all wept freely, and fell on Paul’s neck and kissed him, 38 sorrowing most of all for the words which he spoke, that they would see his face no more. And they accompanied him to the ship.
They all responded in like kind. They wept grievously, they hugged him, they kissed him on the check and they were filled with sorrow at his warning that they would not see him again. Such a sense of finality on parting always adds to its poignancy. It would seem, however, that it was misplaced, for 1 Timothy appears to suggest that he did go among them again, probably before going to Spain (1 Timothy 1.3).
