Atos 20

John MacArthur · Citado em PreceptAustin

Atos 20

MacArthur - The delay caused by the plot against his life at Corinth (20:3) had forced Paul to miss celebrating Passover in Jerusalem. He was still determined to be in Jerusalem on the day of Pentecost, fifty days after Passover. Acts 20:17 From Miletus he sent to Ephesus and called to him the elders of the church: Apo de tes Miletou pempsas (AAPMSN) eis Epheson metekalesato (3SAMI) tous presbuterous tes ekklesias. (NASB: Lockman) NET Acts 20:17 From Miletus he sent a message to Ephesus, telling the elders of the church to come to him. GNT Acts 20:17 Ἀπὸ δὲ τῆς Μιλήτου πέμψας εἰς Ἔφεσον μετεκαλέσατο τοὺς πρεσβυτέρους τῆς ἐκκλησίας. NLT Acts 20:17 But when we landed at Miletus, he sent a message to the elders of the church at Ephesus, asking them to come and meet him. KJV Acts 20:17 And from Miletus he sent to Ephesus, and called the elders of the church. ESV Acts 20:17 Now from Miletus he sent to Ephesus and called the elders of the church to come to him. ASV Acts 20:17 And from Miletus he sent to Ephesus, and called to him the elders of the church. CSB Acts 20:17 Now from Miletus, he sent to Ephesus and called for the elders of the church. NIV Acts 20:17 From Miletus, Paul sent to Ephesus for the elders of the church. NKJ Acts 20:17 From Miletus he sent to Ephesus and called for the elders of the church. NRS Acts 20:17 From Miletus he sent a message to Ephesus, asking the elders of the church to meet him. YLT Acts 20:17 And from Miletus, having sent to Ephesus, he called for the elders of the assembly, elders: Ac 20:28 11:30 14:23 15:4,6,23 16:4 1Ti 5:17 Titus 1:5 Jas 5:14 1Pe 5:1 2Jn 1:1 3Jn 1:1 Acts 20 Resources - Multiple Sermons and Commentaries PAUL'S LAST MEETING WITH THE EPHESIAN ELDERS In inductive Bible study, one of the key disciplines we must develop is learning to interrogate the text with appropriate questions. Acts 20:17-38 is an excellent passage to practice this technique, asking Where?, Why?, Who?, When?, What? and How? Take a few minutes and prayerfully read (take your time - don't speed read) Acts 20 (but read the entire chapter to help establish the context) asking as many of the 5W/H questions as you can before you look at the notes. As you read the passage try to get an overview or setting of this wonderful scene. As you read, imagine what it was like to be present. As you prayerfully interrogate Acts 20:17-38, try to imagine the scene and yourself as one of the elders. (asking and answering the questions will help you do this and then this text becomes far more than just another passage, but one that you will remember for the rest of your life!). Below are some examples of questions you might ask to help establish the setting of this scene (in other words you need to establish the context of any passage or paragraph you are studying lest you end up deriving a faulty interpretation!) How important is it to develop the discipline of querying the text? Listen to John Piper's answer.... You can learn more from a book if you stop and ask it questions than if you just read it passively. That includes the Bible too. One of the great problems in Bible reading is that we move our eyes over the words and come to the end of a column and don't know what we've read; we don't feel our minds or spirits expanded because we saw nothing fresh. It was purely mechanical. There was no discovery, no life, no breakthroughs to new insight. One of the best ways to change that is to train yourself to ask questions of the text. Often the posing of the question itself will already carry its answer with it and will open your mind to new things. This fairly prosaic, historical text in Luke 3:21–38 gives me an opportunity to show you what I mean. I'll simply take you with me through this text, pointing out the questions I asked and the answers I came up with. My guess is that as you follow me, questions of your own will arise. Good questions usually beget other questions, and that's how insight grows and grows. (Introductory comments to his sermon on The Baptism and the Genealogy of Jesus - Now click the link to see actual examples of questions Dr

Atos 20

MacArthur - Matthew used (thorubus) to describe the disturbance that took place during Pilate’s trial of Jesus (Matt. 27:24). Luke used it later in Acts to describe the riot that broke out when Paul visited the temple in Jerusalem (Acts 21:34). In all three instances the word describes an uncontrollable, hysterical mob. BDAG - 1. a raising of voices that contributes to lack of understanding - noise, clamor 2. 2. a state of confusion (Pr 1:27) 3. a state or condition of varying degrees of commotion - turmoil, excitement, uproar. Thorubos - 7x in 7v - Usage: commotion(1), riot(3), uproar(3). Matthew 26:5 But they were saying, "Not during the festival, otherwise a riot might occur among the people." Matthew 27:24 When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, "I am innocent of this Man's blood; see to that yourselves." Mark 5:38 They came to the house of the synagogue official; and He saw a commotion, and people loudly weeping and wailing. Comment: Jesus used the verb form thorubeo in Mark 5:39 - "And entering in, He said to them, “Why make a commotion (thorubeo) and weep? The child has not died, but is asleep.” Jesus had dismissed one crowd (verse 37), but finds the house occupied by the hired mourners making bedlam (thorubos) as if that showed grief with their ostentatious noise. Mark 14:2 for they were saying, "Not during the festival, otherwise there might be a riot of the people." Acts 20:1 After the uproar had ceased, Paul sent for the disciples, and when he had exhorted them and taken his leave of them, he left to go to Macedonia. Acts 21:34+ But among the crowd some were shouting one thing and some another, and when he could not find out the facts because of the uproar, he ordered him to be brought into the barracks. Acts 24:18+ in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were some Jews from Asia-- Thorubos - 8x in Septuagint (Lxx) - Ezra 10:9; Est. 1:1; Pr. 1:27 (When your dread comes like a storm); Pr 23:29 (who has sorrow); Mic. 7:12; Jer. 30:18; Ezek. 7:4, 11; Dan. 10:6 Ceased (3973)(pauo) means to cease from an activity in which one is engaged. Pauo in the active sense means to cause something or someone to cease from some activity or state. To stop, restrain, refrain, quit, desist, come to an end. Paul sent for: Most people would have been grateful the riot and ceased and probably have sought to leave Ephesus as quickly as possible. But not Paul who was always concerned for the spiritual welfare of the churches he had had a role in founding. And so he called to himself or summoned the disciples at Ephesus. The disciples were learners, those who intentionally learned by inquiry and observation.They were adherents of the truths taught by Paul, truth they had received and now used as their rule of conduct. It is notable that in the book of Acts the believers are most often designated as "disciples." There is a teaching that suggests a "disciple" is a "believer on steroids" (so to speak), implying that all believers are not necessarily of the status of disciples. Dr Luke's record in Acts would strongly refute such a teaching. What had Jesus commanded? To make believers are make disciples? Paul took Jesus' words literally and was obedient the command of His Lord - And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. “Go therefore and make disciples (matheteuo the one command in the Great Commission) of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” Mt 28:18-20 Comment: Some note that since the Greek word for disciples is not used in the epistles this argues against the premise that every believer is a disciple. While the word mathetes is not present in the epistles, the concept clearly is present - e.g., see 2 Timothy 3:10-11note which is about as clear of a description of a disciple as one could find in the Bible! Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. As discussed below mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. Related Word Study: matheteuo - make disciples Ralph Earle - As followers of Jesus we are to be, first of all, learners. We are to learn from Him by listening to Him, learn the truth that will set us free (John 8:32) and keep us from error. But we are also to learn from Him by looking at Him‑ learn how to live a life of beauty and blessing. (Word Meanings in the New Testament)

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MacArthur - In 2 Corinthians, written from Macedonia (2 Cor. 2:12–13; 7:5–6), Paul devotes two entire chapters to the collection (2 Cor. 8–9). In Romans, written from the Achaian city of Corinth (Rom. 16:23; 1 Cor. 1:14), he penned the Romans 15:25-28. Arnold - Paul's ministry in Macedonia was not one of evangelization but edification. He went back to encourage these believers who were undoubtedly facing much persecution. He gave them “much exhortation,” for he knew how important it was for these Christians to know the truth, for the truth would set them free. Paul had a burden for follow-up. He did not win men to Christ and leave them alone. Even years later he desired to go back and make sure his converts were walking in the faith once for all delivered to the saints. (Acts 20:1-12 New Testament Practices) AND HAD GIVEN THEM MUCH EXHORTATION: Literally, "having exhorted them (the Macedonian brethren) with many words (logos)". "With many words" undoubtedly centered on THE WORD, the best mode of exhortation then and today. 🙏 THOUGHT - When you meet with other disciples for coffee, etc, do you exhort and encourage using the literal Word of God? Don't waste your providential encounters beloved! In your time of fellowship make sure that you give at least some time to focus on the Word of God's grace. You will both walk away more edified and satisfied. I learned this recently when I met with my accountability partner and drew his attention to a specific verse in Romans 8 which prompted him to look it up that very moment. The next day I was speaking with him on the phone and he related how he had been prompted to meditate on the surrounding passages in Romans 8 and had gleaned additional insights as the Spirit illumined the truth. He would not have done that if our conversation had been solely about family and secular issues. There is nothing wrong in speaking of these latter items. Food without salt is edible but not really enjoyable, so just make sure to "sprinkle" a little "salt" of the Word on your conversations. Given... exhortation (3870) is same verb parakaleo used in the previous verse (see Acts 20:1) John MacArthur - Unfortunately, Paul’s commitment to proclaim the truth of God is not in vogue today. Preaching that exhorts from the Word no longer holds the central place it held in the early church (Acts 10:42; 13:5, 32; 14:7, 15, 21; 15:35; 16:10; 17:3, 13; 20:25; 28:31). Paul’s charge to Timothy to “give attention to the public reading of Scripture, to exhortation and teaching” (1 Tim. 4:13) (Luke Commentary) He came to Greece: To the Roman province of Achaia (See Map)

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MacArthur - The use of the pronouns “us” (Acts 20:5) and “we” (Acts 20:6) reveals that Luke was again Paul’s traveling companion, rejoining him at Philippi. Luke had apparently remained in that city after Paul and Silas had been forced to leave ( A T

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MacArthur - Paul’s persistence is another mark of his love for the church. In this passage, he modeled the persistence of love he wrote about in 1 Corinthians 13, where he described it as patient (1Cor 13:4+), enduring all things (1 Cor 13:7+), and never failing (1Cor 13:8+). Love relentlessly, persistently pursues the good of others. A T

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MacArthur has an interesting comment that "Paul did not stop with preaching; there was discussion, and he answered their questions." Wouldn't it be nice if we wanted to stay at church after the sermon and discuss it with the pastor and elders and ask questions and fellowship over the Word rather than flying out the door to make sure we don't miss the football game! Intending to depart the next day and he prolonged his message: Paul was long winded but clearly engaging for the folks stayed! Prolonged is in the iimperfect tense depicting Paul as over and over continuing with his message. The verb dialegomai meant an interchange, and after one interchange, he would continue speaking again. This is as vivid picture of his long sermon which went on and on until midnight. Paul knew he might never see these particular Christians again – so he preached for some six hours to them! He was redeeming the time allotted to him! Prolonged (3905)(parateino from para = beside + teino = to stretch out) meaning to stretch beside or lengthwise, to prolong, to cause an event to continue beyond an expected period of time. Gilbrant - This verb is common in classical Greek generally meaning “stretch out or along.” It is used of time (“extend”) or even of people (“stretch on the rack, torture”) (cf. Liddell-Scott). Parateinō appears a few times in the Septuagint, usually in the sense of “extending” geopolitical borders (Genesis 49:13), vision (Numbers 23:28), or even merchandise (Ezekiel 27:13). (Complete Biblical Library Greek-English Dictionary) Acts 20:8 There were many lamps in the upper room where we were gathered together. NET Acts 20:8 (Now there were many lamps in the upstairs room where we were meeting.) GNT Acts 20:8 ἦσαν δὲ λαμπάδες ἱκαναὶ ἐν τῷ ὑπερῴῳ οὗ ἦμεν συνηγμένοι. NLT Acts 20:8 The upstairs room where we met was lighted with many flickering lamps. KJV Acts 20:8 And there were many lights in the upper chamber, where they were gathered together. ESV Acts 20:8 There were many lamps in the upper room where we were gathered. ASV Acts 20:8 And there were many lights in the upper chamber where we were gathered together. CSB Acts 20:8 There were many lamps in the room upstairs where we were assembled, NIV Acts 20:8 There were many lamps in the upstairs room where we were meeting. NKJ Acts 20:8 There were many lamps in the upper room where they were gathered together. NRS Acts 20:8 There were many lamps in the room upstairs where we were meeting. YLT Acts 20:8 and there were many lamps in the upper chamber where they were gathered together, In the upper chamber - Ac 1:13 Lu 22:12 Acts 20 Resources - Multiple Sermons and Commentaries A SOPORIFIC ATMOSPHERE Soporific means causing or tending to cause sleep. And there were many lamps: Many (Sufficient), meaning enough (Lu 22:38). It was dark at night since the full moon (passover) was three weeks behind. These lamps were probably filled with oil and had wicks that flickered and smoked. This may have contributed to Eutychus falling asleep - the room was stuffy, smoky and oxygen levels might not have been optimal. Vincent on many lamps - A detail showing the vivid impression of the scene upon an eye-witness. It has been remarked that the abundance of lights shows how little of secrecy or disorder attached to these meetings. Disciple's Study Bible - The hour was late; the sermon long; lamps were heating the room. Eutychus sat in a window, went to sleep, and fell to the ground from the third story. Now everyone was awake and supposed Eutychus to be dead. Paul reassured the crowd, "He's alive.'' It is not certain Dr. Luke considered this a miracle of restoration to life--perhaps the young man was merely knocked unconscious. Then the miracle was preservation of life. The crowd rejoiced in his well-being. They had seen God at work. In the upper room - Upper room in the Bible - 1 Ki. 17:19; 1 Ki. 17:23; Neh. 3:31; Neh. 3:32; Mk. 14:15; Lk. 22:12; Acts 1:13; Acts 9:37; Acts 9:39; Acts 20:8 We were gathered together - This is the verb sunago which gives us our word "Synagogue." (sunagoge) Gathered together (assembled)(4863)(sunago from sun = with + ago = to lead) means literally to lead together. To gather (in) or gather (up) , bring or call together, gather. Sunago is the root of "synagogue." Acts 20:9 And there was a young man named Eutychus sitting on the window sill, sinking into a deep sleep; and as Paul kept on talking, he was overcome by sleep and fell down from the third floor and was picked up dead. NET Acts 20:9 A young man named Eutychus, who was sitting in the window, was sinking into a deep sleep while Paul continued to speak for a long time. Fast asleep, he fell down from the third story and was picked up dead. GNT Acts 20:9 καθεζόμενος δέ τις νεανίας ὀνόματι Εὔτυχος ἐπὶ τῆς θυρίδος, καταφερόμενος ὕπνῳ βαθεῖ διαλεγομένου τοῦ Παύλου ἐπὶ πλεῖον, κατενεχθεὶς ἀπὸ τοῦ ὕπνου ἔπεσεν ἀπὸ τοῦ τριστέγου κάτω καὶ ἤρθη νεκρός. NLT Acts 20:9 As Paul spoke on and on, a young man named Eutychus, sitting on the windowsill, became very drowsy. Finally, he fell sound asleep and dropped three stories to his death below. KJV Acts 20:9 And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. ESV Acts 20:9 And a young man named Eutychus, sitting at the window, sank into a deep sleep as Paul talked still longer. And being overcome by sleep, he fell down from the third story and was taken up dead. ASV Acts 20:9 And there sat in the window a certain young man named Eutychus, borne down with deep sleep; and as Paul discoursed yet longer, being borne down by his sleep he fell down from the third story, and was taken up dead. CSB Acts 20:9 and a young man named Eutychus was sitting on a window sill and sank into a deep sleep as Paul kept on speaking. When he was overcome by sleep, he fell down from the third story and was picked up dead. NIV Acts 20:9 Seated in a window was a young man named Eutychus, who was sinking into a deep sleep as Paul talked on and on. When he was sound asleep, he fell to the ground from the third story and was picked up dead. NKJ Acts 20:9 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. NRS Acts 20:9 A young man named Eutychus, who was sitting in the window, began to sink off into a deep sleep while Paul talked still longer. Overcome by sleep, he fell to the ground three floors below and was picked up dead. YLT Acts 20:9 and there was sitting a certain youth, by name Eutychus, upon the window -- being borne down by a deep sleep, Paul discoursing long -- he having sunk down from the sleep, fell down from the third story, and was lifted up dead. sinking into a deep sleep: Jon 1:5,6 Mt 26:40,41 Mk 13:36 fell down from the third floor: 1Ki 17:19 nd was picked up dead: Acts 14:19 Mk 9:26 Acts 20 Resources - Multiple Sermons and Commentaries EUTYCHUS DROPS OUT OF PAUL'S CLASS And there was a certain young man named Eutychus: Young man (meanias) often describes a young boy from 8-14 years old, although meanias was not always used that precisely in the New Testament (Mt 2:16). Eutychus was a common slave name which ironically means "fortunate!" (after this event they probably nicknamed him "Lucky!") and proved to be true to his name! It was "fortunate" that he fell off in the presence of a man of God who had the power to bring him back to life! Sitting on the window sill: (thuris - window, small opening in a wall - Acts 20:9, 2 Cor 11:33) An early version of a "back row Baptist!" Latticed window (no glass) opened because of the heat from the lamps and the crowd. Ahaziah "fell down through a lattice in his upper chamber" became ill and eventually died. (2 Ki 1:2-4) Vincent on window sill - The windows of an Eastern house are closed with lattice-work, and usually reach down to the floor, resembling a door rather than a window. They open, for the most part, to the court, and not to the street, and are usually kept open on account of the heat. Sinking into a deep sleep: Katapheromai hupno is an idiom meaning literally "to be carried away by sleep." The present tense describes Eutychus as gradually going into a deep sleep. We've all been to boring meetings and done the same thing. We can picture him nodding off and waking momentarily, only to nod off again (You've never done that have you?) Medical writers use bathus (deep) with hupnos as we do today (deep sleep - "REM" SLEEP!). Eutychus struggled bravely to keep awake, vainly hoping that Paul would finish. Sinking (2702)(kataphero from kata = down + phero = bear) means to literally to bear or carry down from a higher to a lower place, to bring down with violence, overthrow. In NT, it is only in the passive voice meaning be borne or thrown down or to fall. In Acts 25:7 the people “laid (cast) many and grievous complaints against Paul,” implying that the charges were “brought forward” or “laid down.” Gilbrant on kataphero - It was used by Homer and other classical writers to mean “bring down, fall down, pull down,” as well as to mean “fall or drop asleep” (cf. Liddell-Scott). Katapherō appears in later Greek literature also. In most cases it has the meaning of “bringing down.” This word occurs 15 times in the Septuagint. Five of these times it translates yāradh (“cause to go down, bring,” etc.), having the same basic meaning as in the classical period. A second meaning of “flowing, gushing, or pouring out” is seen in 2 Samuel 14:14 and Micah 1:4, both times translating the Hebrew nāgar. (Complete Biblical Library Greek-English Dictionary) Kataphero - Three NT uses - Acts 20:9; Acts 25:7 ("bringing...against"); Acts 26:10 ("I cast my vote against them.") Kataphero in Septuagint - Gen. 37:2; Deut. 1:25; Deut. 22:14; Jdg. 7:4; Jdg. 7:5; Jdg. 16:21; 2 Sam. 14:14; 1 Ki. 1:53; Isa. 17:13; Isa. 28:2; Ezek. 47:2; Dan. 5:20; Mic. 1:4; Vincent on Sinking into a deep sleep - Kataphero is Lit., borne down by, etc. A common Greek phrase for being overcome by sleep. In medical language the verb was more frequently used in this sense, absolutely, than with the addition of sleep. In this verse the word is used twice: in the first instance, in the present participle, denoting the coming on of drowsiness—falling asleep; and the second time, in the aorist participle, denoting his being completely overpowered by sleep. Mr. Hobart thinks that the mention of the causes of Eutychus’ drowsiness—the heat and smell arising from the numerous lamps, the length of the discourse, and the lateness of the hour—are characteristic of a physician’s narrative. Compare Luke 22:45. Sleep (5258)(hupnos) describes a usually natural and periodic state of rest during which consciousness of one's surroundings is suspended and often a time when dreams occur. Most uses in the NT speak of literal sleep but in Ro 13:11 hupnos figuratively describes spiritual sleep, so in view of the fact that Jesus' return is closer today than the day we first believed we need to "awaken from sleep (spiritual stupor)." 🙏 THOUGHT - Beloved, are you a sleepy believer? Is your preaching or teaching somnolence inducing? The church in America is largely "hypnotized" by the passing pleasures of worldliness and one can hardly even discern the difference in what many so-called Christians watch, buy, etc when compared to rank unbelievers. J

Atos 20

MacArthur says "Paul was about to leave on a long, difficult journey, yet his love for the church made him available as long as the members needed him. Giving no thought to his own need for rest, he used every available minute to teach the believers at Troas. As verse 11 indicates, Paul kept at it until it was time for him to leave." (Acts Commentary) I doubt if anyone fell asleep the rest of the night! They were listening to a man who had just been used by God to bring about a miracle! Talk about having a "sermon illustration" to draw in your congregation!!! J

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MacArthur - Why Paul chose to walk to Assos is not stated. It is most likely that it gave him more time to instruct the disciples from Troas who accompanied him. Paul’s selfless love for the church is notably clear. He was available to minister for an entire night and through a twenty-mile walk the next morning. No sacrifice was too great for the apostle to make for the building up of the saints. He was tirelessly available to his beloved people. Blaiklock comments on the journey from Troas to Miletus (Acts 20:13-16) - “In a few business-like words Luke takes his readers over some of the most storied coasts of ancient myth and history.” Bruce suggests that Paul “stayed till the last possible moment, probably to be assured of Eutychus’s complete restoration to consciousness and health, and then took a shortcut by land to join the ship at Assos.” But we, going ahead to the ship, set sail for Assos - Luke (et.al.) goes by sea, while Paul goes by land.

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MacArthur has a summary of the evolution of elder rule commenting that "the mention of James and all the elders (Acts 21:18) marks a significant change in that leadership. When the Church at Jerusalem began, it was ruled by the Apostles (Acts 2:42; 4:35, 36, 37; 5:2). As the church grew, the apostles recognized the need for assistance with the administrative details, and seven men were chosen to serve under them (Acts 6:2, 3, 4, 5, 6). Elders are first mentioned in Acts 11:30, and by the time of the Jerusalem Council they had assumed a prominent role (Acts 15:2, Acts 15:4, Acts 15:6, Acts 15:22, 23; Acts 16:4). Now Paul and the others found the church led by the elders alone; the apostles are not mentioned. At least one was already dead—James the brother of John (Acts 12:2). The others had turned over the leadership responsibilities to the elders and left the city to engage in missionary work. Elder rule was thus being established as the New Testament pattern of church government (cf. Acts 14:23; 20:17). (MacArthur, J: Acts 1-12; Acts 13-28 Moody Press) H C Trumbull writes about conferring responsibility...There are two sides to the question of quitting ourselves of responsibility for those whom we have set to a special work. On the one hand, we may err by meddling with their work and worrying over it; on the other hand, we may err by failing to show our continued interest in that work, and in those who have it in charge. Paul committed neither error. He laid responsibility on the Ephesian elders, and had no thought of attempting to take it from them; but he wanted them to consider that responsibility in all its bearings, and to be assured of his loving and prayerful sympathy with them in its discharge.Here is a pattern for all those who have set others at work, in the church, in the Sunday school, in the place of business, in the home. Do not worry yourself, nor worry those who have the thing in immediate charge, by your close attention to the details of their business—which is not yours. But do not fail to show them that you consider them lovingly and prayerfully, and that you commend them "to God and to the word of His grace" in their life and work—before their Master and yours. (Biblical Illustrator) Warren

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MacArthur says "Paul wept because of: 1) those who did not know Christ (cf. Ro 9:2, 3); 2) struggling, immature believers (2Co 2:4); and 3) the threat of false teachers (Acts 20:29, 30). (MacArthur, J.: The MacArthur Study Bible Nashville: Word) Trials (3986)(peirasmos connotes trouble or something that breaks the pattern of peace, comfort, joy, and happiness in someone’s life. Trials rightly faced are harmless and in fact beneficial to the saint as Peter (and James 1 explain), but wrongly met become temptations to evil as explained below. Acts 20:19KJV has temptations instead of trials and this leads to some confusion in the understanding of the Greek word peirasmos. The English word temptation originally referred to trials, whether good or bad, but the evil sense has monopolized the word in modern English.

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MacArthur writes that didasko "refers to the passing on of information-often, but not necessarily, in a formal setting. It focused on content, with the purpose of discovering the truth-contrary to the forums so popular among Greeks, where discussion and the bantering about of various ideas and opinions was the primary concern (see Acts 17:21). Synagogue teaching, as illustrated by that of Jesus, was basically expository. Scripture was read and explained section by section, often verse by verse. (MacArthur, J: Matthew 1-7 Chicago: Moody Press) (Bolding added) Publicly and from house to house - This suggests that the church had both corporate meetings and home meetings. Paul taught in the synagogue (Acts 19:8) and also in the school of Tyrannus (Acts 19:10). From house to house - Paul was surely one of the greatest preachers of all time and here we see that he preached from house to house not making his visits merely social calls, but always seeking to carry out His Lord's kingdom business (cp 1Cor 16:19). J Parker has some interesting pensive comments on house to house... One would like a record of his house-to-house talk. To have heard Paul speak on great themes in a little sphere would have been an education. What child has not been fascinated by seeing what appeared to be the whole sun inside a frail dewdrop? And what traveler has not paused a moment to see some kind star condescending enough to hide itself in the depth of a crystal well, as if it were shining in two heavens at once? To have seen Paul at the fireside, or to have heard him talking to some little child, or to have watched him at some bedside near the dying sufferer—to have heard his voice when it was attuned to the hearing of one listener alone! Men are seen in little things, on small occasions. This great Gospel will go anywhere, and be just the same whether drawn on a large scale or a little one. Do not be discouraged because you can only discharge a public ministry; and do not you be discouraged because you can only discharge the house-to-house ministry. Each man has his own gift of God. Happy he who works his own gift and not another man's, and wise the people who, recognizing the one gift, do not bemoan the absence of other accomplishments. Acts 20:21 solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ: diamarturomenos (PMPMSN) Ioudaiois te kai Ellesin ten eis theon metanoian kai pistin eis ton kurion hemon Iesoun: NLT Acts 20:21 I have had one message for Jews and Greeks alike-- the necessity of repenting from sin and turning to God, and of having faith in our Lord Jesus. KJV Acts 20:21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. ESV Acts 20:21 testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ. ASV Acts 20:21 testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. CSB Acts 20:21 I testified to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. NIV Acts 20:21 I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus. NKJ Acts 20:21 "testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ. NRS Acts 20:21 as I testified to both Jews and Greeks about repentance toward God and faith toward our Lord Jesus. YLT Acts 20:21 testifying fully both to Jews and Greeks, toward God reformation, and faith toward our Lord Jesus Christ. Testifying: Ac 20:24, 2:40 8:25, 18:5, 28:23, 1Jn 5:11-13 Jews: Ac 18:4, 19:17 Ro 1:14 1Co 1:22 repentance: Ac 2:38, 3:19, 11:18, 17:30, 26:20 Eze 18:30-32 Mt 3:2, 4:17, 21:31,32 Mk 1:15, 6:12 Lk 13:3,5, 15:7,10, 24:47 Ro 2:4 2Co 7:10 2Ti 2:25,26 faith: Ac 10:43, 13:38,39, 16:31 Jn 3:15-18,36, 20:31, Ro 1:16, 3:22-26, 4:24 Ro 5:1, 10:9 Ga 2:16,20 3:22 1Jn 5:1,5,11-13 Acts 20 Resources - Multiple Sermons and Commentaries SOLEMNLY TESTIFYING THE GOSPEL OF GRACE Solemnly testifying (present tense = continually) (1263) (diamarturomai from diá = intensifies meaning conveying idea of "thoroughly" + martúromai = witness, bear witness) means to bear witness, to testify earnestly or repeatedly, to charge as it if before witnesses (e.g., God and Christ Jesus), to exhort earnestly and with authority in matters of extraordinary importance (here the integrity of the Gospel message of repentance and faith he proclaimed). The solemnity of our testimony recognizes the serious danger of every soul not yet hidden in Christ, the "Ark" of eternal security. The first use of this verb is very telling for it comes from the lips of the rich man who ignored the cripple Lazarus and ended up in Hades which motivated him "And he said, ‘Then I beg you, father (ABRAHAM), that you send him (LAZARUS) to my father’s house– 28 for I have five brothers–in order that he may warn them, so that they will not also come to this place of torment.’(Lk 16:27-28+) Diamarturomai - 15x - solemnly to testify(1), solemnly charge(3), solemnly testified(2), solemnly testifies(1), solemnly testifying(3), solemnly warned(1), solemnly witnessed(1), testified(1), testify solemnly(1), warn(1). Lk. 16:28; Acts 2:40; Acts 8:25; Acts 10:42; Acts 18:5; Acts 20:21; Acts 20:23; Acts 20:24; Acts 23:11; Acts 28:23; 1 Thess. 4:6; 1 Tim. 5:21; 2 Tim. 2:14; 2 Tim. 4:1; Heb. 2:6 To both Jews and Greeks (cf "to the Jew first and also to the Greek" - Ro 1:16+) - Every person was a "mission field" to Paul, for every person was in need of the Gospel of the grace of God. Are we "selective" in who we consider our mission field. Do we consider some people like the "untouchables" in India? Paul's Gospel knew no bias or prejudice. And don't miss it -- even to the Jews, the very ones who plotted and persecuted Paul! (Acts 20:19) They needed the Gospel also! As Paul declared to the saints at Corinth... Therefore, we are ambassadors for Christ, as though God were entreating through us; we beg you on behalf of Christ, be reconciled to God. (2Cor 5:20+) THE GOSPEL IN A NUTSHELL Repentance...faith - Is this not Luke's "shorthand" for the Gospel? How dangerous it is to drop "repentance" from the proclamation! Dear pastor, have you jettisoned "repentance" because of some perverse, clever argument of a so called ivory tower Biblical scholar? If so, you had best return to the pattern proclaimed solemnly by the great apostle Paul and also by his Lord Who unapologetically proclaimed... "The time is fulfilled, and the kingdom of God is at hand; repent (present imperative) and believe (pisteuo = present imperative) in the Gospel." (Mark 1:15+, cp Mt 4:17, Lk 3:8+, Lk 5:32+, Lk 24:47+, Acts 26:20+, cp John the Baptist = Mt 3:2) (See also Spurgeon's comments below) Repentance (3341)(metanoia from meta = after + noéo = to understand) literally means "afterthought" or "to think after" and thus comes to signify a change of mind. From the NT uses, it is clear that metanoia means not only a change of mind but includes a change of heart, attitude, interest, and direction. Repentance is the change wrought by God in one's heart when they realize that they have disobeyed His laws. Metanoia includes the idea of a conversion (from Latin "convertere" = to turn around, transform) in every sense of the word. Jesus' teaching would support this conclusion for our Lord declared... I tell you that in the same way, there will be more joy in heaven over one sinner who repents (metanoeo), than over ninety-nine righteous persons (speaking of "self" righteousness) who need no repentance (metanoia) (That is they "think" they need not truly repent!). (Luke 15:7+) Swindoll declares that "The basic formula “repentance toward God and faith in our Lord Jesus Christ” is the bedrock message upon which everything else in Christian theology and practice builds." (Ibid) It follows that if you waffle on this truth, your whole doctrinal structure will be in danger of crumbling! Near the end of Acts Paul reviewed his ministry before King Agrippa writing that he... kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to the Gentiles, that they should repent and turn (epistrepho) to God, performing deeds appropriate (axios) to repentance. (Acts 26:20+) Comment: Notice that while deeds don't save anyone, deeds are evidence of the authenticity of one's repentance and faith. Faith alone saves, but the faith that truly saves is not alone! If we offer a watered down Gospel devoid of the truth of repentance, we may be guilty of offering "another gospel." (cf Gal 1:8-10+). The point is that repentance speaks of a change of mind and heart that effects a change in the direction of the course of one's life. If a person says "I believe in Jesus" and demonstrates absolutely no evidence of repentance, no evidence of a change in direction of their life, then there is no clear evidence of the change in their final destination, eternal punishment! The Gospel is not a "fire insurance policy" to keep us out of Hell, but a life transformation that even now brings heaven into our heart and prepares for our eternal home. Bishop Ryle offers this descriptive definition of repentance... Repentance is a thorough change of man's natural heart, upon the subject of sin. We are all born in sin. We naturally love sin. We take to sin, as soon as we can act and think—just as the bird takes to flying, and the fish takes to swimming. There never was a child that required schooling or education in order to learn deceitfulness, selfishness, passion, self-will, gluttony, pride, and foolishness. These things are not picked up from bad companions, or gradually learned by a long course of tedious instruction. They spring up of themselves, even when boys and girls are brought up alone. The seeds of them are evidently the natural product of the heart. The aptitude of all children to these evil things is an unanswerable proof of the corruption and fall of man. Now when this heart of ours is changed by the Holy Spirit, when this natural love of sin is cast out, then takes place that change which the Word of God calls "repentance." The man in whom the change is wrought is said to "repent." (Repentance) One of the best illustrations of genuine repentance is found in Paul's description of the saints at Thessalonica... For they themselves (other believers in Macedonia and Achaia) report about us (Paul, Silvanus and Timothy) what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who delivers us from the wrath to come. (1Thessalonians 1:9; 1:10-See notes 1Th 1:9; 1:10) Comment: Note the order - first, to God and by "default" from idols. C H Spurgeon in a sermon entitled The Plumbline (Amos 7:7, 8) wrote that "Side by side with that faith, God puts true repentance. When a man attempts to convert his fellow-man, he gives him a sham repentance, or perhaps he tells him that there is no need of any repentance at all. Certain preachers have been telling us, lately, that it is a very easy matter to obtain salvation, and that there is no need of repentance; or if repentance is needed, it is merely a change of mind. That is not the doctrine that our fathers used to preach, nor the doctrine that we have believed. That faith, which is not accompanied by repentance, will have to be repented of; so, whenever God builds, he builds repentance fair and square with faith. These two things go together; the man just as much regrets and grieves over the past as he sees that past obliterated by the precious blood of Jesus. He just as much hates all his sin as he believes that his sin has been all put away. (Amos 7:7-8 The Plumbline)

Atos 20

MacArthur- He had not only taught the church but also evangelized the lost. He had not been unfaithful in any aspect of ministry. (Ibid) The NET Bible comments that "Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God. (I am innocent of the blood of you all) That is, "that if any of you should be lost, I am not responsible" (an idiom). Blood of all men - Several commentaries feel Paul is alluding to Ezekiel's description of the faithful watchman who warns the wicked... "Son of man (addressed to Ezekiel), I have appointed you a watchman to the house of Israel; whenever you hear a word from My mouth, warn them from Me. 18 "When I say to the wicked, 'You shall surely die'; and you do not warn him or speak out to warn the wicked from his wicked way that he may live, that wicked man shall die in his iniquity, but his blood I will require at your hand. 19 "Yet if you have warned the wicked, and he does not turn from his wickedness or from his wicked way, he shall die in his iniquity; but you have delivered yourself. 20 "Again, when a righteous man turns away from his righteousness and commits iniquity, and I place an obstacle before him, he shall die; since you have not warned him, he shall die in his sin, and his righteous deeds which he has done shall not be remembered; but his blood I will require at your hand. 21 "However, if you have warned the righteous man that the righteous should not sin, and he does not sin, he shall surely live because he took warning; and you have delivered yourself." (Ezekiel 3:18-21+, cp Ezek 33:2-9) Comment: God's word to Ezekiel should serve as a sobering reminder of the responsibility all believers have to speak forth the Gospel of the grace of God as His Spirit gives us opportunity and utterance. John

Atos 20

MacArthur summarizes Paul's last words to the Ephesian elders "to maintain five priorities: be right with God, shepherd the flock, guard the flock, study and pray, and be free from self-interest. (See Acts Commentary) Paul first reminds the elders of their DUTY (Acts 20:28) and then of their DANGER (Acts 20:29ff), for as William Barclay rightly reminds us "The infection of the world is never far away. Where truth is, falsehood ever attacks. There was a constant warfare ahead to keep the faith intact and the Church pure." BE VIGILANT: BE RIGHT WITH GOD Be on guard (beware, pay or give attention to, attend to, keep a watchful eye on) (4337)(prosecho from pros = before, toward + echo = hold) means literally to hold to, toward or before. Originally it was followed by the word "the mind" (nous) but at times "the mind" was omitted and yet the idea of "the mind" was still implied. Prosecho was a naval term which meant to moor or tie up a ship. Prosecho was also used to mean “to remain on course”. Prosecho in Acts - Acts 5:35; Acts 8:6; Acts 8:10; Acts 8:11; Acts 16:14; Acts 20:28. 🙏 THOUGHT - If you are a church leader responsible for the sheep, I would strongly encourage you to perform a simple inductive study on prosecho - Mt 6:1; 7:15; 10:17; 16:6, 11, 12; Lk 12:1; 17:3; 20:46; 21:34; Acts 5:35; 8:6, 10, 11; 16:14; 20:28; 1 Ti 1:4; 3:8; 4:1, 13; Titus 1:14; Heb 2:1;7:13; A T

Atos 20

MacArthur commenting on 2Ti 2:20-21 (+) writes that...In a house there were vessels for dishonorable uses, such as garbage and other waste. There were also vessels for honorable uses, such as food and drink. Only clean ones of high quality were fit for honor. Since God uses clean and holy instruments, vessels of honor, self-examination and forsaking sin are essential for leaders. Although God does bless His truth in spite of the preacher, He does not bless the unholy leader, no matter what title, position, or office he might hold. (See Acts Commentary - Page 223) Richard Baxter in his excellent treatise, The Reformed Pastor exhorts all leaders to... 1. See that the work of saving grace be thoroughly wrought in your own souls. Take heed to yourselves, lest you be void of that saving grace of God which you offer to others, and be strangers to the effectual working of that gospel which you preach.... Take heed to yourselves, lest you perish, while you call upon others to take heed of perishing; and lest you famish yourselves while you prepare food for them.... (See link below for lengthy discussion of this point) Take heed, therefore, to yourselves first, that you be that which you persuade your hearers to be, and believe that which you persuade them to believe, and heartily entertain that Savior whom you offer to them. (Mk12:31)... Take heed to your own judgments and affections. Vanity and error will slyly insinuate, and seldom come without fair presences: great distempers and apostasies have usually small beginnings. (2 Cor. 11:14) (See online book below for more discussion of preceding "take heed" points) 2. Content not yourselves with being in a state of grace, but be also careful that your graces are kept in vigorous and lively exercise, and that you preach to yourselves the sermons which you study, before you preach them to others....(See online book below for more discussion) 3. Take heed to yourselves, lest your example contradict your doctrine, and lest you lay such stumbling–blocks before the blind, as may be the occasion of their ruin; lest you unsay with your lives, what you say with your tongues; and be the greatest hindrances of the success of your own labors.... Certainly, brethren, we have very great cause to take heed what we do, as well as what we say: if we will be the servants of Christ indeed, we must not be tongue servants only, but must serve him with our deeds, and be “doers of the work, that we may be blessed in our deed.” (James 1:22,25)....(See online book below for more discussion of preceding "take heed" points) 4. Take heed to yourselves, lest you live in those sins which you preach against in others, and lest you be guilty of that which daily you condemn. (Ro 2:1) Will you make it your work to magnify God, and, when you have done, dishonor Him as much as others? Will you proclaim Christ’s governing power, and yet condemn it, and rebel yourselves? Will you preach His laws, and willfully break them? If sin be evil, why do you live in it? if it be not, why do you dissuade men from it? If it be dangerous, how dare you venture on it? if it be not, why do you tell men so? If God’s threatenings be true, why do you not fear them? if they be false, why do you needlessly trouble men with them, and put them into such frights without a cause? Do you “know the judgment of God, that they who commit such things are worthy of death;” and yet will you do them? “Thou that teachest another, teachest thou not thyself? Thou that sayest a man should not commit adultery, or be drunk, or covetous, art thou such thyself? Thou that makest thy boast of the law, through breaking the law dishonourest thou God?” (Ro 1:32; Ro 2:17; Ro 2:21-24) What! shall the same tongue speak evil that speakest against evil? Shall those lips censure, and slander, and backbite your neighbor, that cry down these and the like things in others? Take heed to yourselves, lest you cry down sin, and yet do not overcome it; lest, while you seek to bring it down in others, you bow to it, and become its slaves yourselves: ‘For of whom a man is overcome, of the same is he brought into bondage.’ ‘To whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness.’ O brethren! it is easier to chide at sin, than to overcome it. (Ed comment: "Amen" or "O my!") 5. Lastly, take heed to yourselves, that you not lack the qualifications necessary for your work. He must not be himself a babe in knowledge, that will teach men all those mysterious things which must be known for salvation. (See online book below for more discussion) (The Reformed Pastor, Richard Baxter - Scroll down to point #4) (Read the Entire Book - here is the Index to The Reformed Pastor) BE VIGILANT: SHEPHERD THE FLOCK Be on guard....for all the flock - Recall this is a command which calls for continual attention. How could they carry out this command? God's commandments always include His enablements. When Jesus ascended to the right hand of the Father, He sent the Holy Spirit to be the indwelling Helper of His sheep. Jesus' human representative, the "overseer" must yield to, be filled by and empowered by the indwelling Spirit of Christ in order to successfully carry out the supernatural work of being continually on guard. Jehovah's question to Ezekiel is timeless... "Should not the shepherds feed the flock?" (Ezekiel 34:2) All the flock - Don't miss the word "all."

Atos 20

MacArthur - Some have suggested that episkopos derives its sense from the city administrator, inspector, or financial manager of Greek culture. Its New Testament usage, however, more closely parallels that of the Essene Jews of the Qumran community. The overseers among the Essenes preached, taught, presided, exercised care and authority, and enforced discipline. Those functions more closely mirror that of the New Testament overseer than the more narrow use of the term in Greek culture. What are the responsibilities of the overseer? They are to rule (1Ti 5:17), to preach and teach (1Ti 5:17), to pray for the sick (Js 5:14), to care for the church (see notes 1 Peter 5:1; 5:2), to be examples for others to follow (1Pe 5:1,2-note), to set church policy (Acts 15:22ff.), and to ordain other leaders (1Ti 4:14). The poem by George Liddell describes the character of an episkopos... Give me a man of God—one man, Whose faith is master of his mind, And I will right all wrongs And bless the name of all mankind. Give me a man of God—one man, Whose tongue is touched with heaven’s fire, And I will flame the darkest hearts With high resolve and clean desire. Give me a man of God—one man, One mighty prophet of the Lord, And I will give you peace on earth, Bought with a prayer and not a sword. Give me a man of God—one man, True to the vision that he sees, And I will build your broken shrines, And bring the nations to their knees Shepherd ("to care for" = ESV, "to feed" = NJB, YLT, "tend and feed and guide" = Amp) (4165)(poimaino from poimen = shepherd) means to tend flocks like shepherds who carried out oversight, protecting, leading, encouraging, discipling, guarding, guiding and feeding ("feed and lead"). Paul uses this agricultural term metaphorically to exhort church leaders to exercise administrative and protective activity over the assembly of believers "to promote its edification and peace." (Barnes). English dictionaries say that "to shepherd" means to guide, direct or guard in the manner of a shepherd. In short, the shepherd's role concerning the flock is to... Graze, Guide and Guard Jack Arnold - This tells us that the primary task of an elder is to be a shepherd to the flock (local church). Whatever else an elder is called upon to do, he is first and foremost a shepherd. In a moment, we will spend more time on the duty of shepherding the flock, but we need to see that an elder has a many-faceted ministry and is called upon to do many different tasks. The elder is to have charge over the flock. “But we request of you, brethren, that you appreciate (know) those who diligently labor among you, and have charge over you in the Lord and give you instruction (I Thes. 5:12). The elder is to teach the flock. “An overseer, then, must be . . . able to teach” (I Tim. 3:2). He is to rule the flock. “Let the elders who rule well be considered worthy of double honor; especially those who work hard at preaching and teaching” (I Tim. 5:17). He is to admonish the flock. “But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction (admonition)” (I Thes. 5:12). He is to labor among the flock. “But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction” (I Thes. 5:12). He is to lead the flock. “Remember those who led you, who spoke the word of God to you; and considering the outcome of their way of life, imitate their faith” (Heb. 13:7). He is to oversee (supervise) the flock. “Be on guard for yourselves and for all the flock; among which the Holy Spirit has made you overseers, to shepherd the church of God . . .” (Acts 20:28). He is to watch for the souls of the flock. “Obey your leaders, and submit to them; for they keep watch over your souls, as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you” (Heb. 13:17). He is to set an example to the flock. “Shepherd the flock of God among you . . . nor yet as lording it over those allotted to your charge, but proving to be examples to the flock” (I Pet. 5:3). He is to protect the flock. “Holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict” (Titus 1:9). He is to manage the flock. “He must be one who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God?)” (1 Tim. 3:4, 5). It becomes obvious that an elder has a big responsibility, and this is why God has ordained that a multiplicity of elders should govern a local church, for no one man has all the gifts and talents to do all these various activities. All of the duties named are to be done because an elder is a shepherd. Shepherding is his first responsibility. A shepherd always is caring for his sheep. Shepherding involves more than teaching. It also involves protecting, guiding, guarding and disciplining the members of the local church. Christians are called sheep for a specific reason, for it makes a great analogy on how and why the elders are called upon to shepherd the flock of the local church. To shepherd sheep is a very difficult task. Sheep must be led to water and to food for they cannot find these things themselves. Sheep must be kept quiet and calm because they frighten easily. The shepherd must pull out any poisonous weeds in the grazing land because the sheep do not know how to distinguish good food from bad food. Sheep have no way of protecting themselves and will let ravishing wolves kill them without putting up a fight. When a sheep goes astray from the flock, the shepherd must break its leg so as to make it stay in the fold. In the spiritual realm, elders must see to it that the church is cared for and every basic need, spiritual, social and material, is met. Furthermore, it is important that shepherds discipline Christians when it is needed, and no man should be an elder unless he is willing to objectively mete out discipline, even to his closest friend in the local church. Notice carefully the words “to shepherd the church of God.” Elders are not called upon to shepherd some social club or humanitarian fraternal organization, but the church of God. Christians are God's people and God has ordained that the shepherds (elders) should govern them. This tells us clearly that no Christian is truly biblical unless he is united to a local church with ruling elders to shepherd him. This also tells us that no man should be an elder who is not people oriented, for a shepherd must work with people. The church of God is not buildings and programs per se, but people, God's people, who must be shepherded. (Acts 20:28-38 Concerns of a Shepherd) Jesus, the Good Shepherd (Jn 10:11, cp Ps 23:1+), the Great Shepherd (Heb 13:20, 21+), the Chief Shepherd (1Pe 5:4+) gave clear instructions regarding the role of the shepherd of the flock in some of His last words (His words are always important, but "last words" are surely of very special import to His shepherds)... Tend (bosko in the present imperative = continually feed, pasture, tend to the needs of calling for reliance on enabling power of the Holy Spirit to obey) My lambs...Shepherd (poimaino in the - continually take care of, guide, look after, pasture) My sheep...Tend (bosko in the present imperative calling for reliance on enabling power of the Holy Spirit to obey) My sheep. (Jn 21:15, 16, 17notes)

Atos 20:17-27

MacArthur has a summary of the evolution of elder rule commenting that the mention of James and all the elders (Acts 21:18) marks a significant change in that leadership. When the Church at Jerusalem began, it was ruled by the Apostles (Acts 2:42; 4:35, 36, 37; 5:2). As the church grew, the apostles recognized the need for assistance with the administrative details, and seven men were chosen to serve under them (Acts 6:2, 3, 4, 5, 6). Elders are first mentioned in Acts 11:30, and by the time of the Jerusalem Council they had assumed a prominent role (Acts 15:2, Acts 15:4, Acts 15:6, Acts 15:22, 23; Acts 16:4). Now Paul and the others found the church led by the elders alone; the apostles are not mentioned. At least one was already dead—James the brother of John (Acts 12:2). The others had turned over the leadership responsibilities to the elders and left the city to engage in missionary work. Elder rule was thus being established as the New Testament pattern of church government (cf. Acts 14:23; 20:17). (MacArthur, J: Acts 1-12; Acts 13-28 Moody Press) H C Trumbull writes about conferring responsibility... There are two sides to the question of quitting ourselves of responsibility for those whom we have set to a special work. On the one hand, we may err by meddling with their work and worrying over it; on the other hand, we may err by failing to show our continued interest in that work, and in those who have it in charge. Paul committed neither error. He laid responsibility on the Ephesian elders, and had no thought of attempting to take it from them; but he wanted them to consider that responsibility in all its bearings, and to be assured of his loving and prayerful sympathy with them in its discharge. Here is a pattern for all those who have set others at work, in the church, in the Sunday school, in the place of business, in the home. Do not worry yourself, nor worry those who have the thing in immediate charge, by your close attention to the details of their business—which is not yours. But do not fail to show them that you consider them lovingly and prayerfully, and that you commend them "to God and to the word of His grace" in their life and work—before their Master and yours. (Biblical Illustrator) Acts 20:18 And when they had come to him, he said to them, "You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time: os de paregenonto (3PAMI) pros auton eipen (3SAAI) autois, humeis epistasthe (2PPPI) apo protes emeras aph' es epeben (1SAAI) eis ten Asian pos meth' umon ton panta chronon egenomen, (1SAMI ) : from: Ac 18:19 19:1,10 How I was with you: 2Co 1:12 6:3-11 1Th 1:5,6 2:1-10 2Th 3:7-9 2Ti 3:10) PAUL'S LIFE OF INTEGRITY: AN OPEN BOOK! You yourselves know - The pronoun "you" is emphatic. Paul first appeals to their personal knowledge of his life in Ephesus. He reminds the elders of his example of ministry among them --The first time Paul had been in Ephesus briefly was in Acts 18:19 and later he had remained for over 2 years, initially in the synagogue for 3 months and then in the "school of Tyrannus" for 2 years (Acts 19:1, 8, 9, 10). Paul in a sense is challenging the Ephesian elders to examine his life. His life was the validation for what he proclaimed with his lips. A life that matches one's lips, is another way to describe integrity (integer - see more below). Paul's 3 missionary journeys began in... Paul's 1st Missionary Journey (Acts 13:4) Paul's 2nd Missionary Journey synopsis (Acts 15:35) Paul's 3rd Missionary Journey Goto (Acts 18:23) D Thomas summarizes Paul's Conscious Fidelity in the Discharge of His Ministry... I. Humbly. "With all humility of mind." (Acts 20:19) II. Tenderly. "With many tears." (Acts 20:19) III. Fully. "How I kept back nothing that was profitable unto you." (Acts 20:20) IV. Indefatigably. "Have taught you publicly from house to house." (Acts 20:20) V. Unrestrictedly. "From house to house." (Acts 20:20) VI. Evangelically. "Repentance towards God and faith in our Lord Jesus Christ." (Acts 20:20) (Biblical Illustrator) How I was with you the whole time - NET Bible Note explains that the phrase "how I was with you the whole time" "could be understood to mean "how I stayed with you the whole time," but the following verses make it clear that Paul's lifestyle while with the Ephesians is in view here. Thus the translation "how I lived the whole time I was with you" makes this clear." Thus the NIV rendering conveys this nuance better than the NAS... When they arrived, he said to them: "You know how I lived the whole time I was with you, from the first day I came into the province of Asia. Comment: Paul's emphasis is not on the quantity of time but the quality of his life while he was among them. They had witnessed his life, his ministry, his example. Dear pastor, teacher, church leader -- with all honesty and integrity, can you say the same thing to those you have ministered to for some time -- "You know what my lifestyle was when I ministered among you." Or do you have some "rooms" of your heart that you've kept shut so that no one could see how you lived? Paul was authentic, transparent, the "real deal," an "open book," a man whose life said "What you see is what you get!" Does this not speak of Paul's integrity and his character? Reputation is what other men think about us. Character is what God knows to be true about us! Gulp! See Related Resource: Integrity - A Few Thoughts Acts 20:19 serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews: douleuon (PAPMSN) to kurio meta pases tapeinophrosunes kai dakruon kai peirasmon ton sumbanton (AAPMPG) moi en tais epiboulais ton Ioudaion: Serving: Ac 27:23 Jn 12:26 Ro 1:1,9 12:11 Ga 1:10 Eph 6:7 Col 3:24 1Th 1:9 2Pe 1:1 Rev 7:15 with all: 1Co 15:9,10 2Co 3:5 7:5 12:7-10 Ga 4:13,14 With tears: Acts 20:31 Ps 119:136 Jer 9:1 13:17 Luke 19:41 2Co 2:4 Php 3:18 2Ti 1:4 trials: 1Co 4:9-13 2Co 4:7-11 11:23-30 Jas 1:2 1Pe 1:6 Through the plots: Acts 20:3 9:23-25 13:50,51 14:5,6,19,20 17:5,13 2Co 11:26 PAUL'S EXAMPLE: A HUMBLE BOND-SERVANT Serving the Lord - This phrase is similar to Paul's repeated description of himself as a "bond-servant (doulos) of Christ Jesus" (Ro 1:1, 2Cor 4:5, Gal 1:10, Phil 1:1, Titus 1:1) Serving (present tense = Paul's lifestyle, habitual practice)(1398)(douleuo from doulos = servant) means to be in a position of a slave and to act accordingly, conducting oneself in total service to another. Douleuo includes the idea of one serving another who owns him as a "possession." Lord (2962) (kurios from kuros = might or power) describes the supreme One (in context = Jesus), the One Who is sovereign and possesses absolute authority, absolute ownership and uncontested power. Paul served the Lord (kurios), for he knew that... No one can serve two masters; for either he will hate the one and love the other, or he will hold to one and despise the other. You cannot serve God and mammon. (Mt 6:24-note) Eadie explains that for Christian serving as Paul exemplified one must... remember Christ the Master, and in serving others...serve Him—the Master not according to the flesh. In external aspect the service was to men, but in motive and spirit it was to the Lord (See Eph 6:7)....Menander has also said—“serve freely, and you are no longer a slave.” (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians) THE SECRET OF FRUITFUL SERVICE TO THE LORD Humility of mind (5012)(tapeinophrosune from tapeinos = low lying, then low or humble + phren = to think) literally means to think with lowliness and thus speaks of humiliation or lowliness of mind, the quality of unpretentious behavior, a humble attitude, modesty or absence of arrogance (See the other 6 uses of tapeinophrosune - Ep 4:2 Php 2:3 Col 2:18, 2:23, 3:12, 1Pe 5:5). This mindset (or "heart-set") is the essence of having the "attitude in yourselves which was also in Christ Jesus...He humbled Himself by becoming obedient...." (Php 2:5, Php 2:8) The idea is the esteeming one's self as small or recognizing one’s insufficiency but at the same time recognizing the powerful sufficiency of God! Indeed, do we not see in Paul's humility of mind a clue as to why he was so greatly used by God! Recall Paul's record of his "out of body" experience (2Cor 12:2, 3) in which he was "caught up (Greek = harpazo ~ "raptured") into Paradise and heard inexpressible words, which a man is not permitted to speak." As a result of this incredible supernatural experience "because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to buffet me-- to keep me from exalting myself!" (2Cor 12:7). Paul "entreated the Lord three times that it might depart from" him (2Cor 12:8), to which the Lord Jesus responded.. My grace is sufficient (enough, adequate) for you, for (My) power (dunamis = supernatural ability to accomplish) is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me. (2Cor 12:9-see commentary notes) Comment: Paul boasting about his weaknesses is compatible with a form of "humility of mind." And what was the result? Paul experienced the "power of Christ." I personally believe (this is speculative so be a Berean-Acts 17:11) that this episode of Paul's having experiencing the sufficiency of God's grace and power 14 years earlier (and his learning to boast about his weaknesses) was a significant source of his supernatural power for ministry in the subsequent years. Keep in mind that Paul's "being caught up" to Paradise and subsequent thorn in his side would be somewhere around Paul's First Missionary Journey, possibly even coinciding with the time of his stoning in Iconium in Acts 14:19. (Compare Chronology of Paul - 2Corinthians written about 58AD) Application: What looks to us as a "thorn in our flesh" at a moment in time, quite often takes on a different "hue" over time, if we grow in grace rather than allowing ourselves to become bitter rather than "better"! John

Atos 20:17-27

MacArthur says... Paul wept because of: 1) those who did not know Christ (cf. Ro 9:2, 3); 2) struggling, immature believers (2Co 2:4); and 3) the threat of false teachers (Acts 20:29, 30). (MacArthur, J.: The MacArthur Study Bible Nashville: Word or Logos) Trials (3986)(peirasmos connotes trouble or something that breaks the pattern of peace, comfort, joy, and happiness in someone’s life. Trials rightly faced are harmless and in fact beneficial to the saint as Peter (and James 1 explain), but wrongly met become temptations to evil as explained below. Acts 20:19KJV has temptations instead of trials and this leads to some confusion in the understanding of the Greek word peirasmos. The English word temptation originally referred to trials, whether good or bad, but the evil sense has monopolized the word in modern English.

Atos 20:17-27

MacArthur writes that didasko refers to the passing on of information-often, but not necessarily, in a formal setting. It focused on content, with the purpose of discovering the truth-contrary to the forums so popular among Greeks, where discussion and the bantering about of various ideas and opinions was the primary concern (see Acts 17:21). Synagogue teaching, as illustrated by that of Jesus, was basically expository. Scripture was read and explained section by section, often verse by verse. (MacArthur, J: Matthew 1-7 Chicago: Moody Press or Logos) (Bolding added) Publicly and from house to house - This suggests that the church had both corporate meetings and home meetings. Paul taught in the synagogue (Acts 19:8) and also in the school of Tyrannus (Acts 19:10). From house to house - Paul was surely one of the greatest preachers of all time and here we see that he preached from house to house not making his visits merely social calls, but always seeking to carry out His Lord's kingdom business (cp 1Cor 16:19). J Parker has some interesting pensive comments on house to house... One would like a record of his house-to-house talk. To have heard Paul speak on great themes in a little sphere would have been an education. What child has not been fascinated by seeing what appeared to be the whole sun inside a frail dewdrop? And what traveler has not paused a moment to see some kind star condescending enough to hide itself in the depth of a crystal well, as if it were shining in two heavens at once? To have seen Paul at the fireside, or to have heard him talking to some little child, or to have watched him at some bedside near the dying sufferer—to have heard his voice when it was attuned to the hearing of one listener alone! Men are seen in little things, on small occasions. This great Gospel will go anywhere, and be just the same whether drawn on a large scale or a little one. Do not be discouraged because you can only discharge a public ministry; and do not you be discouraged because you can only discharge the house-to-house ministry. Each man has his own gift of God. Happy he who works his own gift and not another man's, and wise the people who, recognizing the one gift, do not bemoan the absence of other accomplishments. Acts 20:21 solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ: diamarturomenos (PMPMSN) Ioudaiois te kai Ellesin ten eis theon metanoian kai pistin eis ton kurion hemon Iesoun: Testifying: Ac 20:24, 2:40 8:25, 18:5, 28:23, 1Jn 5:11-13 Jews: Ac 18:4, 19:17 Ro 1:14 1Co 1:22 repentance: Ac 2:38, 3:19, 11:18, 17:30, 26:20 Eze 18:30-32 Mt 3:2, 4:17, 21:31,32 Mk 1:15, 6:12 Lk 13:3,5, 15:7,10, 24:47 Ro 2:4 2Co 7:10 2Ti 2:25,26 faith: Ac 10:43, 13:38,39, 16:31 Jn 3:15-18,36, 20:31, Ro 1:16, 3:22-26, 4:24 Ro 5:1, 10:9 Ga 2:16,20 3:22 1Jn 5:1,5,11-13 SOLEMNLY TESTIFYING THE GOSPEL OF GRACE Solemnly testifying (present tense = continually) (1263) (diamarturomai from diá = intensifies meaning conveying idea of "thoroughly" + martúromai = witness, bear witness) means to bear witness, to testify earnestly or repeatedly, to charge as it if before witnesses (e.g., God and Christ Jesus), to exhort earnestly and with authority in matters of extraordinary importance (here the integrity of the Gospel message of repentance and faith he proclaimed). The solemnity of our testimony recognizes the serious danger of every soul not yet hidden in Christ, the "Ark" of eternal security. To both Jews and Greeks - Every person was a "mission field" to Paul, for every person was in need of the Gospel of the grace of God. Are we "selective" in who we consider our mission field. Do we consider some people like the "untouchables" in India? Paul's Gospel knew no bias or prejudice. And don't miss it -- even to the Jews, the very ones who plotted and persecuted Paul! (Acts 20:19) They needed the Gospel also! As Paul declared to the saints at Corinth... Therefore, we are ambassadors for Christ, as though God were entreating through us; we beg you on behalf of Christ, be reconciled to God. (2Cor 5:20-note) THE GOSPEL IN A NUTSHELL Repentance...faith - Is this not Luke's "shorthand" for the Gospel? How dangerous to drop "repentance" from the proclamation! Dear pastor, have you jettisoned "repentance" because of some perverse, clever argument of a so called ivory tower Biblical scholar? If so, you had best return to the pattern proclaimed solemnly by the great apostle Paul and also by his Lord Who unapologetically proclaimed... "The time is fulfilled, and the kingdom of God is at hand; repent (present imperative) and believe (pisteuo = present imperative) in the Gospel." (Mark 1:15, cp Mt 4:17, Lk 3:8, 5:32, 24:47, Acts 26:20, cp John the Baptist = Mt 3:2, ) (See also Spurgeon's comments below) Repentance (3341)(metanoia from meta = after + noéo = to understand) literally means "afterthought" or "to think after" and thus comes to signify a change of mind. From the NT uses, it is clear that metanoia means not only a change of mind but includes a change of heart, attitude, interest, and direction. Repentance is the change wrought by God in one's heart when they realize that they have disobeyed His laws. Metanoia includes the idea of a conversion (from Latin "convertere" = to turn around, transform) in every sense of the word. Jesus' teaching would support this conclusion for our Lord declared... I tell you that in the same way, there will be more joy in heaven over one sinner who repents (metanoeo), than over ninety-nine righteous persons (speaking of "self" righteousness) who need no repentance (metanoia) (That is they "think" they need not truly repent!). (Luke 15:7) Near the end of Acts Paul reviewed his ministry before King Agrippa writing that he... kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to the Gentiles, that they should repent and turn (epistrepho) to God, performing deeds appropriate (axios) to repentance. (Acts 26:20) Comment: Notice that while deeds don't save anyone, deeds are evidence of the authenticity of one's repentance and faith. Related Resource: Great quotes on repentance primarily from Puritan writers Bishop Ryle offers this descriptive definition of repentance... Repentance is a thorough change of man's natural heart, upon the subject of sin. We are all born in sin. We naturally love sin. We take to sin, as soon as we can act and think—just as the bird takes to flying, and the fish takes to swimming. There never was a child that required schooling or education in order to learn deceitfulness, selfishness, passion, self-will, gluttony, pride, and foolishness. These things are not picked up from bad companions, or gradually learned by a long course of tedious instruction. They spring up of themselves, even when boys and girls are brought up alone. The seeds of them are evidently the natural product of the heart. The aptitude of all children to these evil things is an unanswerable proof of the corruption and fall of man. Now when this heart of ours is changed by the Holy Spirit, when this natural love of sin is cast out, then takes place that change which the Word of God calls "repentance." The man in whom the change is wrought is said to "repent." (Repentance) One of the best illustrations of genuine repentance is found in Paul's description of the saints at Thessalonica... For they themselves (other believers in Macedonia and Achaia) report about us (Paul, Silvanus and Timothy) what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who delivers us from the wrath to come. (1Thessalonians 1:9; 1:10-See notes 1Th 1:9; 1:10) Comment: Note the order - first, to God and by "default" from idols. C H Spurgeon in a sermon entitled The Plumbline (Amos 7:7, 8) wrote that... Side by side with that faith, God puts true repentance. When a man attempts to convert his fellow-man, he gives him a sham repentance, or perhaps he tells him that there is no need of any repentance at all. Certain preachers have been telling us, lately, that it is a very easy matter to obtain salvation, and that there is no need of repentance; or if repentance is needed, it is merely a change of mind. That is not the doctrine that our fathers used to preach, nor the doctrine that we have believed. That faith, which is not accompanied by repentance, will have to be repented of; so, whenever God builds, he builds repentance fair and square with faith. These two things go together; the man just as much regrets and grieves over the past as he sees that past obliterated by the precious blood of Jesus. He just as much hates all his sin as he believes that his sin has been all put away. (Amos 7:7-8 The Plumbline)

Atos 20:28-38

MacArthur summarizes Paul's last words to the Ephesian elders "to maintain five priorities: be right with God, shepherd the flock, guard the flock, study and pray, and be free from self-interest. (MacArthur, J: Acts 1-12; Acts 13-28 Moody Press) Paul first reminds the elders of their DUTY (Acts 20:28) and then of their DANGER (Acts 20:29ff), for as William Barclay rightly reminds us "The infection of the world is never far away. Where truth is, falsehood ever attacks. There was a constant warfare ahead to keep the faith intact and the Church pure." BE VIGILANT: BE RIGHT WITH GOD Be on guard (beware, pay or give attention to, attend to, keep a watchful eye on) (4337)(prosecho from pros = before, toward + echo = hold) means literally to hold to, toward or before. Originally it was followed by the word "the mind" (nous) but at times "the mind" was omitted and yet the idea of "the mind" was still implied. Prosecho was a naval term which meant to moor or tie up a ship. Prosecho was also used to mean “to remain on course”. If you are a church leader responsible for the sheep, I would strongly encourage you to perform a simple inductive study on prosecho - Mt 6:1; 7:15; 10:17; 16:6, 11, 12; Lk 12:1; 17:3; 20:46; 21:34; Acts 5:35; 8:6, 10, 11; 16:14; 20:28; 1 Ti 1:4; 3:8; 4:1, 13; Titus 1:14; Heb 2:1;7:13; A T

Atos 20:28-38

MacArthur commenting on 2Ti 2:20-21 (note) writes that... In a house there were vessels for dishonorable uses, such as garbage and other waste. There were also vessels for honorable uses, such as food and drink. Only clean ones of high quality were fit for honor. Since God uses clean and holy instruments, vessels of honor, self-examination and forsaking sin are essential for leaders. Although God does bless His truth in spite of the preacher, He does not bless the unholy leader, no matter what title, position, or office he might hold. (Ibid) Richard Baxter in his excellent treatise, The Reformed Pastor exhorts all leaders to... 1. See that the work of saving grace be thoroughly wrought in your own souls. Take heed to yourselves, lest you be void of that saving grace of God which you offer to others, and be strangers to the effectual working of that gospel which you preach.... Take heed to yourselves, lest you perish, while you call upon others to take heed of perishing; and lest you famish yourselves while you prepare food for them.... (See link below for lengthy discussion of this point) Take heed, therefore, to yourselves first, that you be that which you persuade your hearers to be, and believe that which you persuade them to believe, and heartily entertain that Savior whom you offer to them. (Mk12:31)... Take heed to your own judgments and affections. Vanity and error will slyly insinuate, and seldom come without fair presences: great distempers and apostasies have usually small beginnings. (2 Cor. 11:14) (See online book below for more discussion of preceding "take heed" points) 2. Content not yourselves with being in a state of grace, but be also careful that your graces are kept in vigorous and lively exercise, and that you preach to yourselves the sermons which you study, before you preach them to others....(See online book below for more discussion) 3. Take heed to yourselves, lest your example contradict your doctrine, and lest you lay such stumbling–blocks before the blind, as may be the occasion of their ruin; lest you unsay with your lives, what you say with your tongues; and be the greatest hindrances of the success of your own labors.... Certainly, brethren, we have very great cause to take heed what we do, as well as what we say: if we will be the servants of Christ indeed, we must not be tongue servants only, but must serve him with our deeds, and be “doers of the work, that we may be blessed in our deed.” (James 1:22,25)....(See online book below for more discussion of preceding "take heed" points) 4. Take heed to yourselves, lest you live in those sins which you preach against in others, and lest you be guilty of that which daily you condemn. (Ro 2:1) Will you make it your work to magnify God, and, when you have done, dishonor Him as much as others? Will you proclaim Christ’s governing power, and yet condemn it, and rebel yourselves? Will you preach His laws, and willfully break them? If sin be evil, why do you live in it? if it be not, why do you dissuade men from it? If it be dangerous, how dare you venture on it? if it be not, why do you tell men so? If God’s threatenings be true, why do you not fear them? if they be false, why do you needlessly trouble men with them, and put them into such frights without a cause? Do you “know the judgment of God, that they who commit such things are worthy of death;” and yet will you do them? “Thou that teachest another, teachest thou not thyself? Thou that sayest a man should not commit adultery, or be drunk, or covetous, art thou such thyself? Thou that makest thy boast of the law, through breaking the law dishonourest thou God?” (Ro 1:32; Ro 2:17; Ro 2:21-24) What! shall the same tongue speak evil that speakest against evil? Shall those lips censure, and slander, and backbite your neighbor, that cry down these and the like things in others? Take heed to yourselves, lest you cry down sin, and yet do not overcome it; lest, while you seek to bring it down in others, you bow to it, and become its slaves yourselves: ‘For of whom a man is overcome, of the same is he brought into bondage.’ ‘To whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness.’ O brethren! it is easier to chide at sin, than to overcome it. (Ed comment: "Amen" or "O my!") 5. Lastly, take heed to yourselves, that you not lack the qualifications necessary for your work. He must not be himself a babe in knowledge, that will teach men all those mysterious things which must be known for salvation. (See online book below for more discussion) (The Reformed Pastor, Richard Baxter - Scroll down to point #4) (Read the Entire Book - here is the Index to The Reformed Pastor) BE VIGILANT: SHEPHERD THE FLOCK Be on guard....for all the flock - Recall this is a command which calls for continual attention. How could they carry out this command? God's commandments always include His enablements. When Jesus ascended to the right hand of the Father, He sent the Holy Spirit to be the indwelling Helper of His sheep. Jesus' human representative, the "overseer" must yield to, be filled by and empowered by the indwelling Spirit of Christ in order to successfully carry out the supernatural work of being continually on guard. Jehovah's question to Ezekiel is timeless... "Should not the shepherds feed the flock?" (Ezekiel 34:2) All the flock - Don't miss the word "all."