Atos 20
John Phillips · Citado em PreceptAustin
Atos 20
Phillips adds that "As far as Ephesus was concerned, he had fully evangelized and warned the city. If people remained in their sins it was no fault of his. His hands were clean, no blood guiltiness rested on his conscience. He called upon his friends, the Ephesian elders, to corroborate this remarkable claim. (The John Phillips Commentary Series – Exploring Acts: An Expository Commentary) Pastor Steven
Atos 20
Phillips - Now be on your guard for yourselves and for every flock of which the Holy Spirit has made you guardians - you are to be shepherds to the Church of God, which he won at the cost of his own blood.
Atos 20
Phillips comments that in order "To know what Paul set before the Ephesian Christians we have to explore nearly all his epistles, but especially his epistle to the Ephesians. The teaching of Ephesians revolves around the Christian's wealth, walk, and warfare. (Ed: Eph 1-3 = Wealth, Eph 4-5 = Walk, Eph 6 = Warfare) Of all Paul's letters, his Ephesian letter climbs the highest heights, plunges to the deepest depths, embraces the profoundest truths. Paul kept nothing back. (John Phillips Commentary Series – Exploring Acts: An Expository Commentary) 🙏 THOUGHT - It is notable that G. Campbell Morgan’s powerful ministry for the Lord began to prosper after he sequestered himself for two years with his Bible! Is it any wonder men like him had such impact on the lives of others? What did Morgan's blessed ministry focus on that was profitable? Teaching the Word of Truth in power! As I pen these notes, the year is 2012 and I am detecting a subtle trend (and I say this with a spirit of love and not a judgmental spirit) to either "change" or "replace" the actual words of Scripture when writing or preaching. Why? I am not absolutely sure, but it seems to be an attempt to make the Word of God more palatable, more "hip" or more "in step" with our common vernacular. We would all do well to imitate and emulate G Campbell Morgan's example! (cp Pr 30:6, Isa 55:10-11, Jer 23:28, 29, 30, etc) SPIRITUALLY PROFITABLE Was profitable (good, advantage, expedient)(4851)(sumphero from sún = together + phéro = bring) means literally to bring together (literally - as in Acts 19:19+) and then sumphero came to mean to confer a benefit, to be profitable, to be advantageous (Mt. 5:29, 30; 18:6; 19:10; John 11:50; 16:7) or useful. The idea is to bring together for the benefit, profit or advantage of another. The essential idea of sumphero is anything that helps, creates an advantage, or confers a benefit. For example in Heb 12:10 sumphero describes the dividends of discipline, the profit of punishment, "so that we may share His holiness." Paul uses sumphero to describe another advantage of discipline declaring that "when we are judged, we are disciplined by the Lord in order that we may not be condemned along with the world." (1Co 11:32). Swindoll comments that here at Ephesus "Paul measured his every decision and action by how it would help the Ephesians. He was willing to try anything that would help them learn and grow: teaching in groups, in homes, one on one, publicly, privately—he overlooked no promising method." (Ibid) Gilbrant - Sumpherō refers to the ultimate good and not necessarily the good of the present situation. For the apostle Paul the spiritual benefit became the touchstone for all experience (1 Cor 6:12; 10:23). Whether it was knowledge, divine discipline, teaching and preaching, or gifts of the Spirit, it was all for the “highest good,” not for temporal powers or favors (Acts 20:20; 1 Corinthians 12:7; 2 Corinthians 8:10; Hebrews 12:10). Teaching (1321)(didasko from dáo= know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting. In the 97 NT uses of didasko the meaning is virtually always to teach or instruct, although the purpose and content of the teaching must be determined from the context. In Scripture to teach means to pass on the truth about the Word of God, the God of the Word and the faith of the saints, with the goal of influencing the understanding and stimulating obedience to the truth taught and resultant Spirit energized transformation and Christ-likeness. The essence of a disciple (mathetes, cp Jesus' clear command in Mt 28:18, 19, 20) in fact is that he or she is a learner, and also a "doer" (cp Jas 1:22+). The teacher teaches and the disciple hears and processes what is heard, so that this truth affects his or her innermost being (i.e., impacting not just the "head" but especially the "heart!"). Ultimately the purpose of didasko is to shape the will of the one taught, to cause it to be conformed to the will of God (cp Ro 12:2+). John
Atos 20
Phillips comments that "because of his resolve to go to Jerusalem, much of his remaining time would be spent in prison. Paul, however, looked at life from a higher perspective than most of us. Self-preservation was not high on his list of priorities. He was prepared to lose both liberty and life itself in the cause of Christ. As he had told the Romans in his recent letter, he considered himself "killed all the day long" for the cause of Christ, accounting himself "as a sheep for the slaughter" (Ro 8:36+). The important thing was to fulfill the ministry entrusted to him and to bear universal witness in life or death, to Jew and Gentile, to the good news of the grace of God. (Ibid) John
Atos 20
Phillips says "His attentive listeners redoubled their attention." Acts 20:26 "Therefore, I testify to you this day that I am innocent of the blood of all men: dioti marturomai (1SPMI) humin en te semeron hemera hoti katharos eimi (1SPAI) apo tou haimatos panton,: NET Acts 20:26 Therefore I declare to you today that I am innocent of the blood of you all. GNT Acts 20:26 διότι μαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ ὅτι καθαρός εἰμι ἀπὸ τοῦ αἵματος πάντων· NLT Acts 20:26 I declare today that I have been faithful. If anyone suffers eternal death, it's not my fault, KJV Acts 20:26 Wherefore I take you to record this day, that I am pure from the blood of all men. ESV Acts 20:26 Therefore I testify to you this day that I am innocent of the blood of all, ASV Acts 20:26 Wherefore I testify unto you this day, that I am pure from the blood of all men. CSB Acts 20:26 Therefore I testify to you this day that I am innocent of everyone's blood, NIV Acts 20:26 Therefore, I declare to you today that I am innocent of the blood of all men. NKJ Acts 20:26 "Therefore I testify to you this day that I am innocent of the blood of all men. NRS Acts 20:26 Therefore I declare to you this day that I am not responsible for the blood of any of you, YLT Acts 20:26 wherefore I take you to witness this day, that I am clear from the blood of all, I testify: Job 16:19 Jn 12:17, 19:35 Ro 10:2 2Co 1:23, 8:3 1Th 2:10-12 that I am innocent: Ac 18:6 2Sa 3:28 Ezek 3:18-21, Ezek 33:2-9 2Co 7:2 1Ti 5:22 Acts 20 Resources - Multiple Sermons and Commentaries Therefore (term of conclusion) - Why? What is Paul concluding? He has just told them this is their last face to face meeting but that he has told them everything they needed to know about the "whole purpose of God." There is nothing else he could say. Eadie adds "since the supervsion henceforth devolves solely on you, and since such is the example of vigilance, anxiety, and love I have set before you, "take heed." I testify (3143)(marturomai from martus/martys = witness) in its original sense meant summon to witness and thus conveys the idea of testifying in affirmation or exhortation. The idea of marturomai is to bear witness by making an emphatic affirmation or a serious declaration. In short, Paul uses this particular verb to emphasize the truth of his following claim (cp similar uses of marturomai = Gal 5:3, Eph 4:17). Marturomai - 5x - Acts 20:26; Acts 26:22; Gal. 5:3; Eph. 4:17; 1 Thess. 2:11 Innocent (guiltless, "my conscience is clear" = NJB) (2513)(katharos) literally describes that which is free of dirt and thus clean. It describes that which is free from admixture or adulteration and thus is pure. The use of katharos in the New Testament focuses mainly on an inward cleanness (heart, conscience), rather than on an external or ceremonial cleanness (as emphasized in the Old Testament). Katharos is used to modify conscience (clean, clear - 1Ti 3:9).
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Phillips adds that... Elders are not chosen by popular vote. Only the Holy Spirit can equip a man for that work and endow him with the character, compassion, and the compulsion to undertake its arduous and time-consuming tasks. A man does not push himself into the position of an elder. Wealth and social position, business acumen, natural talent, and worldly success do not equip a man for the work of an elder. Only the Holy Spirit can qualify and call a man to that work. Nor is it a work that can be lightly assumed, flippantly discharged, and easily dropped. If anyone thinks so let him read and read again this message of the great apostle until something of the awesomeness of the position and responsibilities of an elder are burned into his soul. It is easier to run a multi-national corporation than it is to shepherd God's "little flock," and a far less responsible work as well. (Ibid) Overseers (bishops) (1985)(episkopos from epi = over or upon + skopos = goal or end one has in view = English "scope" as in microscope or telescope) is literally one who looks over closely or intently, who views carefully. The episkopos describes one who superintends, exercises oversight or watches over others, thus an "overseer" (one looking over another). The Latin equivalent is super-visus, someone who “looks over” things, a manager. From super-visus comes the English supervisor. Oden emphasizes that "Episkopos implies vigilance far more than hierarchy." Barclay sums up episkopos noting that it "always implies two things; first, oversight over some area or sphere of work and second, responsibility to some higher power and authority." These men are appointed to be the guardians of the church and were to care for the sheep not as dictators but as spiritual leaders who provided godly examples (1Pe 5:1,2,3, 4notes). Click for additional insights on episkopos. Episkopos is found five times in the NT - Acts 20:28; Php 1:1; 1Ti 3:2; Titus 1:7; 1Pe 2:25. John Trapp regarding the episkopos quipped that... many are Aposcopi rather than Episcopi, saith Espensaeus; byseers rather than overseers.
Atos 20
Phillips - A shepherd guides and guards his sheep, grooming them, going before them, leading them beside still waters and green pastures. He knows each one by name. He fends for them, fights for them, feeds them, gathers them into the fold. The Lord Jesus portrayed Himself as a Shepherd. Paul reminds these elders that they are under-shepherds of "the church of God, which he hath purchased with his own blood." Purchased at such cost, the Lord's people are of infinite worth, and the work of a shepherd one of awesome responsibility. (Ibid) Eastern Shepherds and Their Flocks The work of a shepherd in the East is in many respects different from a shepherd's work among ourselves. The Oriental flock does not graze within fenced pasturages, but moves hither and thither through the wild pasture lands, following the lead of the shepherd, and often going to a great distance from inhabited places. It therefore takes all the shepherd's vigilance to keep his flock together—to prevent one part of it from straying gradually, in search of pasturage, to the north, another to the south, another to the east, and another to the west. In these remote districts, too, attacks from wild beasts are not uncommon; a wolf or a bear will pounce suddenly upon an unsuspecting sheep, and the shepherd must risk his own life, as David did, to rescue the imperiled sheep. The shepherd, or overseer, is responsible to his employer for the safety of the sheep, and he must render a strict account of that which has been lost, or which has perished. Here is an extract from Oriental law on this point, as quoted by Paxton: "Cattle shall be delivered over to the cowherd in the morning; the cowherd shall tend them during the whole day with grass and water; and in the evening shall re-deliver them to the master, in the same manner as they were entrusted to him. If, by the fault of the cowherd, any of the cattle be lost or stolen, that cowherd shall make it good. When a cowherd has led cattle to any distant place to feed, if any die of distemper, in spite of the fact that the cowherd applied the proper remedy, the cowherd shall carry the head, the tail, the forefoot, or some such convincing proof taken from the animal's body, to the owner of the cattle. Having done this, he shall be no further answerable. If he neglects to act thus, he shall make good the loss." Paul, therefore, compares the Ephesian Church to a flock of sheep, seeking pasturage under the guidance of their shepherds, yet prone of themselves to wander, and constantly exposed to peril from wild beasts. The shepherds, he teaches, are answerable not only for the divisions which occur in the flock through their neglect, but also for the attacks of wild beasts, permitted by the same neglect. (S. S. Times.) (Biblical Illustrator) F B Meyer has the following homiletical thoughts on Acts 20:28... THERE are many lessons in this verse. (1) The Christian worker must not neglect his own soul. He must take heed to himself, as well as to the flock. Our temptation is to neglect our close walk with God in our eagerness to save others. (2) The overseer, elder, or bishop, is not set over the flock, but is in it. Note the force of the Greek, as given in R. v.: the flock in the which they are made bishops. So to the end of life the most eminent of God's servants must remember that he is but a saved sinner, needing the blood and righteousness of Christ as much as the weakest of his flock; and he also must lie down in green pastures, and be led beside still waters. (3) The office of the minister is given by the Holy Ghost. It is He who lays on him the burden of souls, and equips him for his work. He, too, is willing to direct and use. How awful and solemn the responsibility! Woe be to us if we exercise our ministry only for the eye and ear of our fellow-men! (4) Notice that the Church is distinctly asserted to be God's. "Feed the Church of God." We are His people and the sheep of His pasture. His by choice, by purchase, by the drawing of the Holy Ghost. We must get a right understanding of this doctrine of the Church, that she had been taken out of the world to be God's peculiar possession and delight. (5) The purchase money of the Church is here said to be God's own blood. It is a remarkable expression. It stands alone in the Word of God, but brings out very distinctly the thought that the entire Godhead achieved man's redemption in the offering of the Cross. We are dear to God, and must give Him the benefit of His great expenditure! (Our Daily Homily) John Eadie - Themselves were the first object of thought. You are sinners in need of the same salvation, and unless you have accepted that salvation yourselves, you are not fitted to save others — your own souls first, the souls of others afterwards. To the doctrine which they taught they were to take heed, lest error should mingle with their instructions. They were to impart the truth pure and simple, not corrupted by the " rudiments of the world " and "traditions of men," or tinctured with " philosophy and vain deceit." Nor were they to be less careful of their example, of their own growth in the spiritual life. The apostle has himself stated the melancholy issue which he strove by self-command to avoid — "Lest that by any means, having preached the gospel to others, I myself should be a castaway." He warns Timothy, when placed over this Ephesian church, thus—" Take heed unto thyself and unto the doctrine." Their life should be in such harmony with their labour as to be a commentary upon it : for example gives power to precept — one reason, among others, why overseers of the flock belong to the flock, and are "men of like passions" with those whom they teach and govern. As under the former economy the priesthood was of human origin, that those vested with it might "have compassion on the ignorant, and on them that are out of the way," so, under the second dispensation, there is a peculiar propriety in appointing men to the task of interpreting the books of the New Testament. Might not such a trust have been reposed in angels, those high and spotless intelligences who are not involved in the common apostasy of our species, and whose rank would command respect and attention ? Had such glorious beings been commissioned to descend on wings of love from their aerial abodes to our forlorn habitation, the world might indeed have been awed by their visits, and these messengers of grace might have commanded impression over a cowering assemblage ; yet, while they preached with unimpassioned argument and appeal, and, from the stores of their own celestial eloquence, urged reason after reason on man to embrace the Saviour; or while they narrated how they watched the cradle of the infant Jesus, ministered to Him in the wilderness, opened the portals of His grave, and formed the escort of His ascension ; or while they spoke of the evils of sin, and referred to their fellows whose rebellion had cast them out of heaven, and enlarged on that sovereign affection which had selected men as the objects of restoring mercy — while such might have been the themes of angelic address, so interesting in themselves and in the vehicle of their communication, still there would be a repulsion in the visage of these white-robed ambassadors — the radiancy of their countenance would prohibit a free access to them — their words might strike, but not affect, because the eloquence that springs from experience is wanting — the heart of man would feel an utter destitution of that assurance of succour and sympathy which community of nature alone can inspire, and which, arising from a feeling of common misery and common salvation, passes from heart to heart with electrical suddenness and power. Teachers of Christianity propose to others that remedy which they have embraced themselves. "Restore unto me the joy of thy salvation; and uphold me with thy free Spirit : then will I teach transgressors thy ways; and sinners shall be converted unto thee." There is an appropriate efficacy in the thought that he who invites has himself been welcomed — that he who reasons has been induced by the force of his own arguments — that he who warns has known, but escaped the dangers against which he instructs — that he who encourages has felt the joys he proposes, or the perplexities he attempts to unravel. He believes — therefore he speaks ; his audience hear, and are inclined to believe. What in other teachers is enthusiasm, is in him but sobriety. " Whether we be beside ourselves, it is to God ; or whether we be sober, it is for your cause." *' Now we live, if ye stand fast in the Lord." Acts 20:29 "I know that after my departure savage wolves will come in among you, not sparing the flock: ego oida (1SRAI) hoti eiseleusontai (3PFMI) meta ten aphicin mou lukoi bareis eis humas me pheidomenoi (PMPMPN) tou poimniou,: NET Acts 20:29 I know that after I am gone fierce wolves will come in among you, not sparing the flock. GNT Acts 20:29 ἐγὼ οἶδα ὅτι εἰσελεύσονται μετὰ τὴν ἄφιξίν μου λύκοι βαρεῖς εἰς ὑμᾶς μὴ φειδόμενοι τοῦ ποιμνίου, NLT Acts 20:29 I know that false teachers, like vicious wolves, will come in among you after I leave, not sparing the flock. KJV Acts 20:29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. ESV Acts 20:29 I know that after my departure fierce wolves will come in among you, not sparing the flock; ASV Acts 20:29 I know that after my departing grievous wolves shall enter in among you, not sparing the flock; CSB Acts 20:29 I know that after my departure savage wolves will come in among you, not sparing the flock. NIV Acts 20:29 I know that after I leave, savage wolves will come in among you and will not spare the flock. NKJ Acts 20:29 "For I know this, that after my departure savage wolves will come in among you, not sparing the flock. NRS Acts 20:29 I know that after I have gone, savage wolves will come in among you, not sparing the flock. YLT Acts 20:29 for I have known this, that there shall enter in, after my departing, grievous wolves unto you, not sparing the flock, Wolves: Zep 3:3 Mt 7:15 10:16 Luke 10:3 Jn 10:12 2Pe 2:1+ Not sparing: Jer 13:20 23:1 Eze 34:2,3 Zec 11:17 Acts 20 Resources - Multiple Sermons and Commentaries PAUL'S PROPHETIC WARNING FOR THE CHURCH! I know (1492)(eido) means to know beyond a shadow of a doubt. It speaks of fullness of knowledge rather than a progress in knowledge (as with another Greek verb for "to know" = ginosko). Eido/oida is a perception, a being aware of, an understanding, an intuitive knowledge which in the case of believers is often given by the Holy Spirit. Surely Paul knew because he had been instructed by the Holy Spirit. And thus this warning represents a prophecy that would be fulfilled. It is interesting to me that these are not popular passages for preaching Sunday sermons! Given that these are Paul's parting words warning of danger on the horizon, one wonders why this is not taught more frequently. I once discipled a young man who was very mature in the Scriptures and yet when I took him to this passage and other NT passages that speak of false teachers, he said that he was largely ignorant of this genre of NT teaching! 🙏 THOUGHT - Beloved pastor, teacher, church leader, we must continually imitate Paul by not shrinking back from declaring to the sheep anything that is profitable (Acts 20:20) and representative of the whole purpose of God (Acts 20:27 -- of course making sure that we speak the truth in love - Ep 4:15), lest we not be innocent of the blood of all men (Acts 20:26)! After my departure - Notice this is a time phrase. Query it (5W/H'S). Why here? What is the significance? Who is involved?, etc. There is an old saying that "When the cat's away, the mice will play!" Paul was a good shepherd, for a good shepherd makes it his job to know each of his sheep, even by name! He would quickly spot a wolf in sheep's clothing! The savage wolves had to bide their time and wait for Paul to leave before they began their devouring of the flock. THOUGHT- Dear shepherd, do you know your sheep? Dear overseer, have you been appointed over a portion of a large flock and if so do you know them? As one of my old medical school professors used to say regarding life and death issues of the body "You can't not know!" How much more should we with a shepherding role heed that exhortation, for the life and death issues involve not the temporal state of the physical body, but the eternal state of the soul! Savage wolves - Paul had referred to the church as a flock of sheep and the elders as shepherds and now extends the metaphorical description to label false teachers as wolves. Not just wolves (This term of comparison refers to a large predatory, crafty, greedy, rapacious, ravenous animal - that truth alone would have been bad enough!) but Paul adds that these wolves will be savage (Greek = barus - violent, fierce, cruel, vicious, ferocious). Webster says that savage describes those lacking the restraints normal to civilized human beings and implies the absence of inhibitions restraining civilized people, so that these individuals are filled with rage, lust, or other violent passions and demonstrate fury or malignity in looks or actions! Paul is painting a strong word picture! The question is - is the church hearing what the Spirit is saying through the apostle Paul? (cp Rev 2:7, 11, 17, 29, 36, 13, 22 = Seven Times!) Among you -
Atos 20:17-27
Phillips comments that in order... To know what Paul set before the Ephesian Christians we have to explore nearly all his epistles, but especially his epistle to the Ephesians. The teaching of Ephesians revolves around the Christian's wealth, walk, and warfare. (Ed: Eph 1-3 = Wealth, Eph 4-5 = Walk, Eph 6 = Warfare) Of all Paul's letters, his Ephesian letter climbs the highest heights, plunges to the deepest depths, embraces the profoundest truths. Paul kept nothing back. (John Phillips Commentary Series – Exploring Acts: An Expository Commentary) It is notable that G. Campbell Morgan’s powerful ministry for the Lord began to prosper after he sequestered himself for two years with his Bible! Is it any wonder men like him had such impact on the lives of others? What did Morgan's blessed ministry focus on that was profitable? Teaching the Word of Truth in power! As I pen these notes, the year is 2012 and I am detecting a subtle trend (and I say this with a spirit of love and not a judgmental spirit) to either "change" or "replace" the actual words of Scripture when writing or preaching. Why? I am not absolutely sure, but it seems to be an attempt to make the Word of God more palatable, more "hip" or more "in step" with our common vernacular. We would all do well to imitate and emulate G Campbell Morgan's example! (cp Pr 30:6, Isa 55:10-11, Jer 23:28, 29, 30, etc) Teaching (1321)(didasko from dáo= know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting. In the 97 NT uses of didasko the meaning is virtually always to teach or instruct, although the purpose and content of the teaching must be determined from the context. In Scripture to teach means to pass on the truth about the Word of God, the God of the Word and the faith of the saints, with the goal of influencing the understanding and stimulating obedience to the truth taught and resultant Spirit energized transformation and Christ-likeness. The essence of a disciple (mathetes, cp Jesus' clear command in Mt 28:18, 19, 20) in fact is that he or she is a learner, and also a "doer" (cp Jas 1:22-note). The teacher teaches and the disciple hears and processes what is heard, so that this truth affects his or her innermost being (i.e., impacting not just the "head" but especially the "heart!"). Ultimately the purpose of didasko is to shape the will of the one taught, to cause it to be conformed to the will of God (cp Ro 12:2-note). John
Atos 20:17-27
Phillips comments that... because of his resolve to go to Jerusalem, much of his remaining time would be spent in prison. Paul, however, looked at life from a higher perspective than most of us. Self-preservation was not high on his list of priorities. He was prepared to lose both liberty and life itself in the cause of Christ. As he had told the Romans in his recent letter, he considered himself "killed all the day long" for the cause of Christ, accounting himself "as a sheep for the slaughter" (Ro 8:36-note). The important thing was to fulfill the ministry entrusted to him and to bear universal witness in life or death, to Jew and Gentile, to the good news of the grace of God. (Ibid) John
Atos 20:17-27
Phillips says "His attentive listeners redoubled their attention." Acts 20:26 "Therefore, I testify to you this day that I am innocent of the blood of all men: dioti marturomai (1SPMI) humin en te semeron hemera hoti katharos eimi (1SPAI) apo tou haimatos panton,: I testify: Job 16:19 Jn 12:17, 19:35 Ro 10:2 2Co 1:23, 8:3 1Th 2:10-12 that I am innocent: Ac 18:6 2Sa 3:28 Ezek 3:18-21, Ezek 33:2-9 2Co 7:2 1Ti 5:22 ) Therefore (term of conclusion) - Why? What is Paul concluding? He has just told them this is their last face to face meeting but that he has told them everything they needed to know about the "whole purpose of God." There is nothing else he could say. Eadie adds "since the supervsion henceforth devolves solely on you, and since such is the example of vigilance, anxiety, and love I have set before you, "take heed." I testify = KJV)(3143)(marturomai from martus/martys = witness) in its original sense meant summon to witness and thus conveys the idea of testifying in affirmation or exhortation. The idea of marturomai is to bear witness by making an emphatic affirmation or a serious declaration. In short, Paul uses this particular verb to emphasize the truth of his following claim (cp similar uses of marturomai = Gal 5:3, Eph 4:17). Innocent (guiltless, "my conscience is clear" = NJB) (2513)(katharos) literally describes that which is free of dirt and thus clean. It describes that which is free from admixture or adulteration and thus is pure. The use of katharos in the New Testament focuses mainly on an inward cleanness (heart, conscience), rather than on an external or ceremonial cleanness (as emphasized in the Old Testament). Katharos is used to modify conscience (clean, clear - 1Ti 3:9). 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 Phillips adds that... As far as Ephesus was concerned, he had fully evangelized and warned the city. If people remained in their sins it was no fault of his. His hands were clean, no blood guiltiness rested on his conscience. He called upon his friends, the Ephesian elders, to corroborate this remarkable claim. (The John Phillips Commentary Series – Exploring Acts: An Expository Commentary) Pastor Steven
Atos 20:28-38
Phillips - Now be on your guard for yourselves and for every flock of which the Holy Spirit has made you guardians - you are to be shepherds to the Church of God, which he won at the cost of his own blood.
Atos 20:28-38
Phillips adds that... Elders are not chosen by popular vote. Only the Holy Spirit can equip a man for that work and endow him with the character, compassion, and the compulsion to undertake its arduous and time-consuming tasks. A man does not push himself into the position of an elder. Wealth and social position, business acumen, natural talent, and worldly success do not equip a man for the work of an elder. Only the Holy Spirit can qualify and call a man to that work. Nor is it a work that can be lightly assumed, flippantly discharged, and easily dropped. If anyone thinks so let him read and read again this message of the great apostle until something of the awesomeness of the position and responsibilities of an elder are burned into his soul. It is easier to run a multi-national corporation than it is to shepherd God's "little flock," and a far less responsible work as well. (Ibid) Overseers (bishops) (1985)(episkopos from epi = over or upon + skopos = goal or end one has in view = English "scope" as in microscope or telescope) is literally one who looks over closely or intently, who views carefully. The episkopos describes one who superintends, exercises oversight or watches over others, thus an "overseer" (one looking over another). The Latin equivalent is super-visus, someone who “looks over” things, a manager. From super-visus comes the English supervisor. Oden emphasizes that "Episkopos implies vigilance far more than hierarchy." Barclay sums up episkopos noting that it "always implies two things; first, oversight over some area or sphere of work and second, responsibility to some higher power and authority." These men are appointed to be the guardians of the church and were to care for the sheep not as dictators but as spiritual leaders who provided godly examples (1Pe 5:1,2,3, 4-notes). Click for additional insights on episkopos. Episkopos is found five times in the NT - Acts 20:28; Php 1:1; 1Ti 3:2; Titus 1:7; 1Pe 2:25. John Trapp regarding the episkopos quipped that... many are Aposcopi rather than Episcopi, saith Espensaeus; byseers rather than overseers.
Atos 20:28-38
Phillips - A shepherd guides and guards his sheep, grooming them, going before them, leading them beside still waters and green pastures. He knows each one by name. He fends for them, fights for them, feeds them, gathers them into the fold. The Lord Jesus portrayed Himself as a Shepherd. Paul reminds these elders that they are under-shepherds of "the church of God, which he hath purchased with his own blood." Purchased at such cost, the Lord's people are of infinite worth, and the work of a shepherd one of awesome responsibility. (Ibid) Eastern Shepherds and Their Flocks The work of a shepherd in the East is in many respects different from a shepherd's work among ourselves. The Oriental flock does not graze within fenced pasturages, but moves hither and thither through the wild pasture lands, following the lead of the shepherd, and often going to a great distance from inhabited places. It therefore takes all the shepherd's vigilance to keep his flock together—to prevent one part of it from straying gradually, in search of pasturage, to the north, another to the south, another to the east, and another to the west. In these remote districts, too, attacks from wild beasts are not uncommon; a wolf or a bear will pounce suddenly upon an unsuspecting sheep, and the shepherd must risk his own life, as David did, to rescue the imperiled sheep. The shepherd, or overseer, is responsible to his employer for the safety of the sheep, and he must render a strict account of that which has been lost, or which has perished. Here is an extract from Oriental law on this point, as quoted by Paxton: "Cattle shall be delivered over to the cowherd in the morning; the cowherd shall tend them during the whole day with grass and water; and in the evening shall re-deliver them to the master, in the same manner as they were entrusted to him. If, by the fault of the cowherd, any of the cattle be lost or stolen, that cowherd shall make it good. When a cowherd has led cattle to any distant place to feed, if any die of distemper, in spite of the fact that the cowherd applied the proper remedy, the cowherd shall carry the head, the tail, the forefoot, or some such convincing proof taken from the animal's body, to the owner of the cattle. Having done this, he shall be no further answerable. If he neglects to act thus, he shall make good the loss." Paul, therefore, compares the Ephesian Church to a flock of sheep, seeking pasturage under the guidance of their shepherds, yet prone of themselves to wander, and constantly exposed to peril from wild beasts. The shepherds, he teaches, are answerable not only for the divisions which occur in the flock through their neglect, but also for the attacks of wild beasts, permitted by the same neglect. (S. S. Times.) (Biblical Illustrator) F B Meyer has the following homiletical thoughts on Acts 20:28... THERE are many lessons in this verse. (1) The Christian worker must not neglect his own soul. He must take heed to himself, as well as to the flock. Our temptation is to neglect our close walk with God in our eagerness to save others. (2) The overseer, elder, or bishop, is not set over the flock, but is in it. Note the force of the Greek, as given in R. v.: the flock in the which they are made bishops. So to the end of life the most eminent of God's servants must remember that he is but a saved sinner, needing the blood and righteousness of Christ as much as the weakest of his flock; and he also must lie down in green pastures, and be led beside still waters. (3) The office of the minister is given by the Holy Ghost. It is He who lays on him the burden of souls, and equips him for his work. He, too, is willing to direct and use. How awful and solemn the responsibility! Woe be to us if we exercise our ministry only for the eye and ear of our fellow-men! (4) Notice that the Church is distinctly asserted to be God's. "Feed the Church of God." We are His people and the sheep of His pasture. His by choice, by purchase, by the drawing of the Holy Ghost. We must get a right understanding of this doctrine of the Church, that she had been taken out of the world to be God's peculiar possession and delight. (5) The purchase money of the Church is here said to be God's own blood. It is a remarkable expression. It stands alone in the Word of God, but brings out very distinctly the thought that the entire Godhead achieved man's redemption in the offering of the Cross. We are dear to God, and must give Him the benefit of His great expenditure! (Our Daily Homily) John Eadie - Themselves were the first object of thought. You are sinners in need of the same salvation, and unless you have accepted that salvation yourselves, you are not fitted to save others — your own souls first, the souls of others afterwards. To the doctrine which they taught they were to take heed, lest error should mingle with their instructions. They were to impart the truth pure and simple, not corrupted by the " rudiments of the world " and "traditions of men," or tinctured with " philosophy and vain deceit." Nor were they to be less careful of their example, of their own growth in the spiritual life. The apostle has himself stated the melancholy issue which he strove by self-command to avoid — "Lest that by any means, having preached the gospel to others, I myself should be a castaway." He warns Timothy, when placed over this Ephesian church, thus—" Take heed unto thyself and unto the doctrine." Their life should be in such harmony with their labour as to be a commentary upon it : for example gives power to precept — one reason, among others, why overseers of the flock belong to the flock, and are "men of like passions" with those whom they teach and govern. As under the former economy the priesthood was of human origin, that those vested with it might "have compassion on the ignorant, and on them that are out of the way," so, under the second dispensation, there is a peculiar propriety in appointing men to the task of interpreting the books of the New Testament. Might not such a trust have been reposed in angels, those high and spotless intelligences who are not involved in the common apostasy of our species, and whose rank would command respect and attention ? Had such glorious beings been commissioned to descend on wings of love from their aerial abodes to our forlorn habitation, the world might indeed have been awed by their visits, and these messengers of grace might have commanded impression over a cowering assemblage ; yet, while they preached with unimpassioned argument and appeal, and, from the stores of their own celestial eloquence, urged reason after reason on man to embrace the Saviour; or while they narrated how they watched the cradle of the infant Jesus, ministered to Him in the wilderness, opened the portals of His grave, and formed the escort of His ascension ; or while they spoke of the evils of sin, and referred to their fellows whose rebellion had cast them out of heaven, and enlarged on that sovereign affection which had selected men as the objects of restoring mercy — while such might have been the themes of angelic address, so interesting in themselves and in the vehicle of their communication, still there would be a repulsion in the visage of these white-robed ambassadors — the radiancy of their countenance would prohibit a free access to them — their words might strike, but not affect, because the eloquence that springs from experience is wanting — the heart of man would feel an utter destitution of that assurance of succour and sympathy which community of nature alone can inspire, and which, arising from a feeling of common misery and common salvation, passes from heart to heart with electrical suddenness and power. Teachers of Christianity propose to others that remedy which they have embraced themselves. "Restore unto me the joy of thy salvation; and uphold me with thy free Spirit : then will I teach transgressors thy ways; and sinners shall be converted unto thee." There is an appropriate efficacy in the thought that he who invites has himself been welcomed — that he who reasons has been induced by the force of his own arguments — that he who warns has known, but escaped the dangers against which he instructs — that he who encourages has felt the joys he proposes, or the perplexities he attempts to unravel. He believes — therefore he speaks ; his audience hear, and are inclined to believe. What in other teachers is enthusiasm, is in him but sobriety. " Whether we be beside ourselves, it is to God ; or whether we be sober, it is for your cause." *' Now we live, if ye stand fast in the Lord." Acts 20:29 "I know that after my departure savage wolves will come in among you, not sparing the flock: ego oida (1SRAI) hoti eiseleusontai (3PFMI) meta ten aphicin mou lukoi bareis eis humas me pheidomenoi (PMPMPN) tou poimniou,: Wolves: Zep 3:3 Mt 7:15 10:16 Luke 10:3 Jn 10:12 2Pe 2:1-note Not sparing: Jer 13:20 23:1 Eze 34:2,3 Zec 11:17 PAUL'S PROPHETIC WARNING FOR THE CHURCH! Know (1492)(eido) means to know beyond a shadow of a doubt. It speaks of fullness of knowledge rather than a progress in knowledge (as with another Greek verb for "to know" = ginosko). Eido/oida is a perception, a being aware of, an understanding, an intuitive knowledge which in the case of believers is often given by the Holy Spirit. Surely Paul knew because he had been instructed by the Holy Spirit. It is interesting to me that these are not popular passages for preaching Sunday sermons! Given that these are Paul's parting words warning of danger on the horizon, one wonders why this is not taught more frequently. I once discipled a young man who was very mature in the Scriptures and yet when I took him to this passage and other NT passages that speak of false teachers, he said that he was largely ignorant of this genre of NT teaching! Beloved pastor, teacher, church leader, we must continually imitate Paul by not shrinking back from declaring to the sheep anything that is profitable (Acts 20:20) and representative of the whole purpose of God (Acts 20:27 -- of course making sure that we speak the truth in love - Ep 4:15), lest we not be innocent of the blood of all men (Acts 20:26)! After my departure - Notice this is a time phrase. Query it (5W/H'S). Why here? What is the significance? Who is involved?, etc. There is an old saying that "When the cat's away, the mice will play!" Paul was a good shepherd, for a good shepherd makes it his job to know each of his sheep, even by name! He would quickly spot a wolf in sheep's clothing! The savage wolves had to bide their time and wait for Paul to leave before they began their devouring of the flock. Dear shepherd, do you know your sheep? Dear overseer, have you been appointed over a portion of a large flock and if so do you know them? As one of my old medical school professors used to say regarding life and death issues of the body "You can't not know!" How much more should we with a shepherding role heed that exhortation, for the life and death issues involve not the temporal state of the physical body, but the eternal state of the soul! Savage wolves - Paul had referred to the church as a flock of sheep and the elders as shepherds and now extends the metaphorical description to label false teachers as wolves. Not just wolves (This term of comparison refers to a large predatory, crafty, greedy, rapacious, ravenous animal - that truth alone would have been bad enough!) but Paul adds that these wolves will be savage (Greek = barus - violent, fierce, cruel, vicious, ferocious). Webster says that savage describes those lacking the restraints normal to civilized human beings and implies the absence of inhibitions restraining civilized people, so that these individuals are filled with rage, lust, or other violent passions and demonstrate fury or malignity in looks or actions! Paul is painting a strong word picture! The question is - is the church hearing what the Spirit is saying through the apostle Paul? (cp Rev 2:7, 11, 17, 29, 36, 13, 22 = Seven Times!) Among you -