Wayne Jackson wrote this article which appeared in the Christian Courier of December 1983. The paper was published by the East Main Street Church of Christ in Stockton, California and was edited by Jackson.
Having concluded his third missionary journey, the apostle Paul was speedily making his way toward Jerusalem, hoping to arrive in that renowned city before the Jewish Pentecost (doubtless because of the great crowds that would be assembled). Sailing southward in the Aegean Sea, that arm of the Mediterranean between Greece and Asia Minor, the apostle came to Miletus. Miletus was an ancient seaport on the western coast of Asia Minor. It was the birthplace of the Greek philosopher Thales.
Since Paul was to be in Miletus for two or three days (probably while his ship changed cargo), he sent for the elders of the church in Ephesus, some thirty miles away, that he might briefly visit with them. For three years (Acts 20:32; cf. 19:8, 10, 22) he had closely labored with these brethren and now, anticipating that he would see them no more, he desired to communicate with these bishops of the Lord's church.
This presentation (Acts 20:18-35) is the only example in the book of Acts of Paul addressing an exclusively Christian audience. The speech is personal, admonitive and exhortive.Topically, it may be studied under three headings; Paul's claims, his charge and his commendation.
Paul's Claims - The noble apostle was not without his critics wherever he went and this apparently included Ephesus. Some seem to have been attacking Paul in his absence and so he deems it advisable to remind them of his credentials while among them.
First, he affirms that he was a servant of the Lord. The implication is that at the point of his conversion, he had surrendered all his personal rights and had become the property of Jesus Christ. He was totally at the disposal of the Lord.
Further, in this connection he mentions several qualities that were characteristic of his servitude. Note: (a) He was an humble servant, possessing that, "lowliness of mind" that puts the interests of others first. As he later explained the matter, counting the other person better than oneself (Philippians 2:3).
(b) he had been a sympathetic servant. His heart had gone out to those entrenched in sin. One is reminded of how the apostle had written to the Corinthians, "with many tears" (II Corinthians 2:4) and he informed the Philippian brethren that when he thought on those who were enemies of the cross, he wept (Philippians 3:18) so similarly, had he served his Lord among the Ephesians with tears night and day (Acts 20:19, 31).
(c) At Ephesus Paul had also been a persecuted servant of Christ. "Trials" had befallen him and the Jews had plotted against his welfare. His life had been greatly in danger when the apostle had dared to tell the idol worshipers of that great city that gods made with hands are in fact no gods at all (Acts 19:26). Paul knew what it was like to be a victim of true religious persecution and daily he laid his life on the line. Read II Corinthians 11:23ff (which was written shortly after the apostle left Ephesus) and observe the abuse to which this brother was heir!
(d) Paul also stresses that he was an independent servant of the Lord. By that we mean that he was never a financial burden to these brethren. Paul was not adverse to receiving monetary support from his brethren. The church in Philippi had generously sustained the tireless preacher (cf. Philippians 1:5; 4:14ff) and he plainly taught that it was the church's duty to assist those who labor in proclaiming the truth (I Corinthians 9:1ff; Galatians 6:6). Occasionally though, Paul had refused support from some brethren and so of his work in Ephesus he could claim, "I coveted no man's silver or gold or apparel. Ye yourselves know that these hands ministered unto my necessities and to them that were with me" (Acts 20:33-34). Making tents by night (Acts 18:3) and proclaiming the Word by day, such was doubtless the routine of the selfless servant of the Lord Jesus.
Second, the peerless apostle declared that he was a proclaimer of the gospel. Again, there are a number of descriptions which detail the type of preacher that Paul was. (a) The substance of his message was spiritual not secular or social. He proclaimed the true God and His Son Jesus Christ. He announced that in repentance men should turn to God and in faith submit to the Messiah (20:21). Paul testified concerning the "good news" of the availability of Heaven's grace (20:24) by means of obedience to the gospel (cf. II Thessalonians 1:8) and he went about, "preaching the kingdom" (vs. 25). One can only wonder how certain modern preachers view this passage in light of their current claims that an understanding of the "kingdom" is nonessential to genuine gospel obedience!
(b) Paul was a thoroughly courageous minister of truth, uncompromising in character. He asserted, "I shrank not from declaring unto you anything that was profitable...I testify unto you this day, that I am pure from the blood of all men. For I shrank not from declaring unto you the whole counsel of God" (vs. 20, 26-27). The criterion of the apostle's preaching was, what is profitable, not what is popular. How many preachers of today's church have we who have sold their souls for a mess of popular pottage? When was the last time you heard your preacher condemn social drinking, dancing, adultery, gambling, covetousness, smoking, profanity, etc.? Is a discussion of such matters no longer profitable?
(c) Paul was a versatile minister. He was equally at home publicly preaching the message or in a person setting from house to house (vs. 20).
(d) The apostle was an unprejudiced preacher, testifying to both Jews and Greeks (vs. 21) for he knew the gospel was the power to save both (Romans 1:16-17).
(e) Finally, he was a serenely confident preacher. Though the Spirit had warned that in every city bonds and afflictions waited him (vs. 23), and even now he went, "bound in the spirit unto Jerusalem" he nonetheless recognized that there is more than mere physical existence. He did not hold his earthly life personally so precious as to preserve it at all cost. His aim was to accomplish his course and to fulfill the ministry for which he had been divinely appointed. What a spirit of self-sacrifice. What tranquility of soul. What a man!
Paul's Charge -In addition to a defense of his ministerial integrity, Paul charges these shepherds of God's flock with certain grave responsibilities. Let us consider several valuable admonitions.
First, the elders were to take heed unto themselves (vs. 28). Self-analysis is always a must for the faithful child of God and surely such is to be underscored for the leaders of the Lord's family. The Scriptures are filled with exhortations to, "examine yourselves" (II Corinthians 13:5), teach yourself (Romans 2:21), show yourself approved (II Timothy 2:15), consider yourself lest you be tempted (Galatians 6:1), exercise yourself unto godliness (I Timothy 4:7), keep yourself pure (I Timothy 5:22) and such like. No man can be an effective leader who does not first set the proper example. Our Lord both did and taught the truth (Acts 1:1). One must walk the gospel if he is to talk the gospel!
Second, the bishops were to take heed unto the flock. There is nothing more utterly worthless than a shepherd who is neglectful of the flock entrusted to him. The prophet Isaiah dealt with this principle in a stinging rebuke to the corrupt leaders of ancient Israel."His watchmen are blind, they are all ignorant; they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber" (Isaiah 56:10). He goes on to observe that their lack of concern for their duty results from greed, selfishness and worldliness. There are entirely too many men in the Lord's church today who serve under the guise of elders but who do not do the work of elders. They want the position and power that usually attaches to the role but they eschew the appointed spiritual responsibility.
In connection with their responsibility to give heed to the flock, the elders are charged with the duty of feeding the church (vs. 28). This implies of course, that elders must be men who have a respectable knowledge of the Bible and who have the ability to effectively teach the Holy Scriptures (cf. I Timothy 3:2). This means that bishops must personally be sound in the faith. They must allow only faithful saints to occupy the pulpits and classrooms of the local church. They must be cognizant of the literature that is being used in the Bible class program. They must see to it that the church is fed a rich, well-balanced diet of spiritual truth. I am personally afraid that many of our elders in the Lord's church have been selected solely on the basis of their success in business, finance, etc., rather than because of their genuinely spiritual qualifications and the church has greatly suffered the consequences of such a shallow and unscriptural approach.
It is also worthy of our observation that since Paul foretold of an impending corruption of the faith (both from within and without the church [vs. 29-30]) the elders were to "watch" for those "grievous wolves" who would assault the flock and likewise keep on the lookout for false teachers who would arise within the body of Christ (some even from the eldership) to draw disciples away after them. Men who will allow the doctrinal corruption of the churches over which they serve are unworthy of the title "shepherd." Christ said he that is, "But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep" (John 10:12-13). We are convinced that much of the apostasy that now plagues the church of the Lord would have never come if some elders had been doing their jobs.
Finally, Paul emphasizes that taking heed to the flock also involves helping those who are weak. "I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, 'It is more blessed to give than to receive'" (vs. 35). Those who are weak in the faith must be encouraged. The strong ought to help bear their infirmities and not to please themselves (cf. Romans 14:1; 15:1). Paul's instruction to, "admonish the disorderly, encourage the fainthearted, support the weak, be long suffering toward all" is good advice for anyone and especially for elders; and preachers too! And so, Paul's charge to these good men was straight to the point and we also must seriously consider the principles involved.
Paul's Commendation - The apostle's commendation for these brethren has a two-fold thrust. It stresses Jehovah's part and man's part in bringing the Christian to ultimate spiritual maturity. First he says, "I commend you to God" (vs. 32). That means he commends them to the care and keeping of their heavenly Father. Paul believed in the providential activity of God for His people! God is not a remote deity uninterested in His children! Second, Paul commends the brethren to, "the word of His grace, which is able to build you up, and to give you the inheritance among all them that are sanctified." But that, "word of His grace" will never avail on the shelf. It must be taken into the heart and translated into daily action. Let us thus receive with meekness the implanted word which is able to save our souls (James 1:21).
Paul's farewell address to the elders of Ephesus is a remarkable one indeed and the precious principles it contains are as valuable for this generation as for that of antiquity.
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