By Wayne Jackson
Having concluded his third missionary journey, the apostle Paul hurriedly was 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 birth-place 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 20:31; cf. 19:8,10,22) he had closely labored with these brothers, 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, admonitory, and exhortative. 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 this: at the point of his conversion he had surrendered all his personal rights; he had become the property of Jesus Christ; he was totally at his Master’s disposal. Further, in this connection he mentions several qualities characteristic of his servitude. Note: He was a humble servant, possessing that “lowliness of mind” that thrusts the interests of others to the forefront. As he later explained the matter, the Christian should count the other person better than himself in terms of service (see Phil. 2:3). He had been a sympathetic servant. His heart had gone out to those who were entrenched in sin. One is reminded of how the apostle wrote to the Corinthians “with many tears” (2 Cor. 2:4). He informed the Philippian brethren that when he thought about those who were enemies of the cross he wept (Phil. 3:18); so, similarly, had he served his Lord among the Ephesians with tears night and day (Acts 20:19,31). At Ephesus, Paul had also been a persecuted servant of Christ. “Trials” had befallen him. For example, the Jews had plotted against his welfare. Moreover, his life had been in danger when the apostle dared to tell the idol-worshippers of that great city that gods that are 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 hatefulness, and daily he laid his life on the line. Read 2 Corinthians 11:23ff [which was written shortly after the apostle left Ephesus] and observe the abuse to which this brother was heir! But the apostle 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 congregation at Philippi had generously sustained the tireless preacher (cf. Phil. 1:5; 4:14ff), and he plainly taught that it was the church’s duty to assist those who labor in proclaiming the truth (1 Cor. 9:1ff; Gal. 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. You 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 doubtless was the routine of the selfless servant of the Lord Jesus. Second, though, the peerless apostle declared that he was a proclaimer of the gospel. Again, there are a number of descriptions that detail the type of preacher that Paul was. 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. 2 Thes. 1:8). Too, he went about “preaching the kingdom” (v. 25). One can only wonder how certain modern preachers view this passage, in light of their claims that an understanding of the nature of Christ’s “kingdom” is irrelevant to genuine gospel obedience. Paul was a thoroughly courageous minister of the 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” (20,26,27). The criterion of the apostle’s preaching was, “What is spiritually profitable?” — not, “What is socially popular?” How many preachers of today’s church have sold their souls for a mess of popular pottage? When was the last time you heard your preacher condemn salacious conduct, adulterous liasions, gambling, covetousness, substance abuse, profanity, sexually oriented entertainment, etc.? Is a discussion of such matters no longer spiritually profitable? Paul was a versatile minister. He was equally at home publicly preaching the message, or in a personal setting from house to house (20). The apostle was an unprejudiced preacher, testifying to both Jews and Greeks (21), for he knew the gospel was the power to save both (Rom. 1:16-17). Finally, he was a serenely confident preacher. Though the Spirit had warned that in every city bonds and afflictions awaited him (23), and even now he went “bound in the spirit unto Jerusalem,” nonetheless he recognized that there is more to human existence than the mere physical. 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 (24), because to this end 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. The elders were to take heed unto themselves (28). Self-analysis is always a necessity for the faithful child of God, and surely such is to be underscored for leaders of the Lord’s family. The Scriptures are filled with exhortations to “examine yourselves” (2 Cor. 13:5), teach yourself (Rom. 2:21), show yourself approved (2 Tim. 2:15), consider yourself lest you be tempted (Gal. 6:1), exercise yourself unto godliness (1 Tim. 4:7), keep yourself pure (1 Tim. 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). The bishops were to take heed unto the flock (28). There is nothing more 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 without knowledge; they are all dumb dogs, they cannot bark; dreaming, lying down, loving to slumber” (Isa. 56:10). Careless leaders are characterized by greed, selfishness, and worldliness. There are some 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 of God (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. 1 Tim. 3:2). This means that the bishops themselves must 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. It is a tragedy that some elders in the Lord’s church have been selected on the basis of their success in business, finance, etc., rather than because of their spiritual qualifications, and the church has suffered the consequences of such a shallow and unscriptural approach. It is also worthy of observation that Paul foretold an impending corruption of the faith (both from within and without the church – vv. 29-30). The elders, therefore, were to “watch” (31) for those “grievous wolves” who would assault the flock as an invading enemy. Likewise they were to keep on the lookout for false teachers who would arise within the body of Christ (some even from within the eldership). Such leaders would draw disciples away after them. Men who allow the doctrinal corruption of the congregation over which they serve, are unworthy of the title “shepherd.” Christ once said: “He that is a hireling, and not a shepherd, whose own the sheep are not, sees the wolf coming, and leaves the sheep, and flees; and the wolf catches the sheep and scatters them: he flees because he is a hireling, and does not care about the sheep” (Jn. 10:12-13). It is likely that much of the apostasy that now plagues the church of the Lord never would have 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. “In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive” (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. Rom. 14:1; 15:1). Paul’s instruction to “admonish the disorderly, encourage the fainthearted, support the weak, be long-suffering toward all” (1 Thes. 5:14), is good advice for anyone, and especially for elders and preachers. And so, Paul’s charge to these good men was straight to the point, and we ourselves also must consider the principles involved. Paul’s Concluding Commendation The apostle’s commendation for these brothers 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” (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 disinterested in His children! Second, Paul commends the brothers to “the word of His grace” which is able to build up and provide an inheritance among the 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 (Jas. 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 the first century. Scripture References Acts 20:31; Acts 20:18-35; Philippians 2:3; 2 Corinthians 2:4; Philippians 3:18; Acts 20:19, 31; Acts 19:26; 1 Corinthians 11:23; Philippians 1:5, 4:14; 1 Corinthians 9:1; Galatians 6:6; Acts 20:33, 34; Acts 18:3; 1 Thessalonians 1:8; Romans 1:16-17; 2 Corinthians 13:5; Romans 2:21; 2 Timothy 2:15; Galatians 6:1; 1 Timothy 4:7; 1 Timothy 5:22; Acts 1:1; Isaiah 56:10; John 10:12-13; Romans 14:1, 15:1; 1 Thessalonians 5:14; James 1:21
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Brent Kercheville
1 So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2 shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; 3 not domineering over those in your charge, but being examples to the flock. 4 And when the chief Shepherd appears, you will receive the unfading crown of glory. (ESV) Peter now gives instructions about shepherds. But what does this have to do with suffering? Has Peter gone on a theological tangent? No, because in verse 9 we see that Peter is still talking about suffering as he concludes his letter. The first word of verse 1, “so” or “therefore,” shows that this discussion is connected to the theme of having hope during hard times. So why is Peter exhorting the shepherds at this point and how does this exhortation fit in with suffering? First, it is a call to courageous leadership in the face of suffering. We need leaders to rise to the top and not cower in the shadows during hard times. There are too many men who do not want to be shepherds because of the difficulty of the work. Let us not forget that Peter is writing during a time of persecution and severe suffering. One could certainly imagine that shepherds would have a bullseye on their back from the persecutors. Second, we need shepherds to help us and lead us, the flock, during difficult times. Shepherds are needed all the more during hard times, during persecution, when suffering for the sake of righteousness. Peter is describing Christians who are molding into the world rather than suffering persecution. The shepherds were needed to bring those who are struggling back. Peter’s Exhortation Peter begins with an appeal to the elders who were in the various churches in Asia Minor. But it should catch our eye that Peter does not make this appeal on the basis of the apostolic authority granted to him by Jesus. Rather, Peter makes this appeal based upon three things: (1) Peter is a fellow elder. Peter knows the challenges and difficulties of functioning as a shepherd over a local church. Peter says that he is writing to the shepherds as a shepherd himself. Jesus charged Peter to feed his sheep in John 21. (2) Peter is a witness of the sufferings of Christ. Peter is not unaware of the suffering that these shepherds were enduring. But Peter saw the suffering of our master, teacher, and Lord. Peter is not unaware of the suffering of Jesus and for Jesus. (3) Peter is a partaker in the glory to be revealed. Though suffering, their hope is in the glory that will come later. Peter is sharing in that hope, looking forward to the glorious return of the Lord. On the basis of these three things, Peter now makes his appeal to the elders. Shepherd Elders functioning as shepherds is a vivid image of what these men are supposed to do for the flock of God. The scriptures are full of images of what good shepherds look like and what bad shepherds look like. Let us begin with what bad shepherds look like. Turn to Ezekiel 34:1-8 to see what condemned shepherds did. First, notice that they were feeding themselves and not feeding the sheep. The sheep must be fed. One of the primary functions of the shepherds is to feed the flock. The shepherds need to make sure that the evangelist is feeding the flock with his teachings. The shepherds themselves must be teaching and instructing the flock so that it is fed. This does not mean that shepherds preach sermons. It means that they are involved in the lives of the flock and are feeding them with their communication. The shepherds are teaching in small groups and teaching one on one. Shepherds feed the flock. The sheep must expect the shepherds to teach, train, and instruct them. Second, the weak sheep were not strengthen, the sick sheep were not healed, the injured sheep were not bound up, the straying sheep were not brought back, and the lost sheep were not sought after. Another primary work of the shepherds is to be there for the weak, sick, and broken sheep. The shepherds are to seek after them. Shepherds love their sheep and they will try everything to bring the sheep back. As sheep, do not be surprised when the shepherds come to us when we are weak, sick, injured, straying, or lost. It is their job as a shepherd. Don’t be offended because they are simply working as a shepherd. Third, the shepherds had failed in Ezekiel 34 because they ruled them with force and harshness. God condemns shepherds who see their position as shepherds as a position of power. Godly shepherds are not to be “my way or the highway” leaders. They will not rule with force or harshness. By contrast, it does not take much work to see what good shepherds look like. Jesus called himself the good shepherd in John 10. The example of Jesus is what good shepherding looks like. Thus, in 1 Peter 5:4 Jesus is called the Chief Shepherd. Jesus is the model in how he led his disciples, how he lead the multitudes, and how he led the religious leaders. These are the images that are bound up in the verb “shepherd.” Shepherd the flock of God that is among you. The Flock of God Among You This is an important, yet overlook, phrase. The shepherding takes place among the sheep that are here. They are not shepherding sheep in other cities. They are not shepherding sheep in other churches that might be in this city. We are their flock and they are watching out for you. As sheep we need to get to know our shepherds. You may be someone who is regularly coming but is trying not to get too connected. But understand that our shepherds are going to assume responsibility for you because they care about you and your eternal soul. They are going to try to get you more involved and more connected. They are not trying to embarrass you or make you feel awkward. They are watching out for you. They want to know their sheep better and you should want to get to know them better because they care for you. Our shepherds are pastoring this church and no other. We are not connected or affiliated with any other churches, even those who have the same description as ourselves. Our shepherds make decisions for this church. There are no other churches, conventions, or pow-wows that tell us what to do. These shepherds make decisions for this flock. How should our shepherds lead us? Peter tells us. Not Under Compulsion, But Willingly There are three “not, but” statements. Do not shepherd like this, but shepherd like this. First, they are not to shepherd under compulsion. I don’t think that Peter is saying that we should not compel men to be shepherds who do not want to be shepherds. While that point may be true, that is not the point here. Shepherds should want to do their job willingly. We should not have to compel them to strengthen weak sheep. We should not have to force them to bring back straying sheep. Sheep must be the shepherd’s desire. The shepherds are working willing among us. I believe Peter is exhorting to shepherds to love their work and be willing to do it. Be willing to track after the sheep. Be willing to bring them back. Be willing to bind them up. This is their function and purpose. As sheep, we need to appreciate our shepherds’ willingness to shepherd us. Not For Shameful Gain, But Eagerly Not only should the shepherds be willing to work, they should not shepherd for the pay. That is not a problem here since our shepherds do not receive pay. That is not to say that they do not deserve such pay, but a recognition of our financial situation. They are worthy of pay, but shepherd us because of the heart they have for God’s kingdom and the flock. Our shepherds have a zeal for this flock and are actively working to improve us spiritually. Shepherds are not to lead us for the pay. They lead us because they love God and they love us. Not Domineering Over Those In Your Charge, But Being Examples To The Flock The shepherds have charge over us. Notice that Peter says we are in their care and under their charge. But with that charge comes great responsibility. The shepherds are not to be domineering, lording their rule over the flock. That is what the shepherds were doing in Ezekiel 34 and God condemned those shepherds. I think one of the primary ways that shepherds domineer over the flock is by telling others to do things that they are unwilling to do themselves. Notice that this is the contrast that Peter draws out. Shepherds are not about telling the flock what to do. Shepherds are doing what is right and godly and they are telling us to join them in the work. Thus, they are examples to the flock. If they are not examples, then they are domineering. The shepherds are doing what is right and telling us to do the work with them. Their lives are reflecting the direction that they are taking this church. Shepherds do not have the attitude of “I’m the boss” and “you must do what I say.” Jesus, the chief Shepherd never exhibited this quality among his disciples. Shepherds are to be examples to the flock, not dictators who can never be questioned. Shepherds are not to be making secret, back room decisions and the flock has no idea what is going on. Everything needs to be before the flock. The shepherds lead by saying, “This is what we are doing; join with us.” They are not saying, “This is what you should do, not me.” Unfading Crown The reward is the unfading crown of glory from the chief Shepherd, Jesus. The wreaths and crowns that they received from their sports and competitions all faded and wilted with time. But Jesus is giving us unfading victory. Do these things, in the face of persecution and suffering, and you will receive the unfading crown of glory. Shepherding is a thankless job. Our shepherds do not get paid and they must deal with the problems of the flock. Give them thanks for their work. Give them due honor and respect for the shepherding they do. Our Response: Peter tells us that we need to yield to the shepherds. Yield to them. Join with them. As they take us forward and lead us, let us join with them in the work. Let us roll up our sleeves and jump in. They are working many things at this church that they want you to join with them in working together. Get connected, get active, get involved, and join in the work as we serve our chief Shepherd. Frank Jamerson
Dothan, Alabama Recently I visited a brother who had decided that he could not worship with a congregation because preachers misunderstood the Bible and would not agree with his ideas. In fact, he had decided that it was wrong to have preachers at all! He asked me if I was a preacher “sent” by God like the ones mentioned in Romans 10. I told him that I was not, because that is talking about the original messengers who were moved by the Spirit to reveal God’s message. I do not know what he expected me to say, but he had already made up his mind that since we do not have Spirit-guided men today we should not have preachers. I thought that it would be good to get him with brother Charles Holt and the other preachers who oppose elders being appointed in churches and maybe they could get rid of the preachers as well as the elders, and all our problems would be solved! It would be interesting to hear them preach that we should not preach! (The man I visited did most of the “preaching” while I was there!) This doctrine would fit well with the doctrine that says elders should not oversee treasuries, so we will establish a treasury to be overseen by preachers to teach that it is wrong to have treasuries! But, what about preachers? Does it follow that since the word is used to refer to those who revealed the message that we should not have preachers today? When Jesus commissioned the apostles to go into all the world, He said, “teach,” “baptize,” and “teach them” to do likewise (Matt. 28:18-20). After the church was established, and persecution arose, those who were scattered “went everywhere preaching the word” (Acts 8:4). All these disciples did not have to be endowed with miraculous gifts to “teach” what they knew. Paul wrote the Corinthians that “through the foolishness of the message preached” (1 Cor. 1:21), those who believed could be saved. Does one have to be “moved by the Spirit” in order to preach this message? If so, then miraculous gifts must continue, or else the preaching of the gospel must cease! Every Christian has a responsibility to teach, as he has ability and opportunity. Those who spend their time in doing this may scripturally be supported to do this work. “Even so did the Lord ordain that they that proclaim the gospel should live of the gospel” (1 Cor. 9:14). Paul “made tents” on occasions (Acts 18:1-3), and on other occasions received “wages” from churches (2 Cor. 11:8). But, why did “no preachers” remind me of “no elders”? Simply because it involves the same kind of perverting the Scripture. It is true that we do not have the same kind of “preachers” that Romans 10 discusses, but that does not prove that it is wrong for men to preach and even be supported for doing so. Likewise, it is true that the word “elder” sometimes refers to age and may refer to women as well as men. When Paul said, “Do not sharply rebuke an older man, but rather appeal to him as a father; the younger men as brothers, the older women as mothers, and the younger women as sisters, in all purity” (1 Tim. 5:1,2 NASV), he was speaking of age. Does this prove that there is no such thing in the Bible as men who meet certain qualifications being appointed as overseers in churches? Certainly not! Back in 1970, I asked brother Holt if women could be bishops in the church, and he answered “yes.” His contention was, and still is, that there is no such thing as a special work of “elders” who meet God-given qualifications. To him, and others who have accepted this view, “elder” simply refers to age and includes women as well as men who “grow into” the leadership by spiritual maturity. The qualifications in 1 Timothy 3 and Titus 1 are completely irrelevant. How could a woman be the “husband of one wife”? Why say that a bishop must not be a “novice” (new convert), if he is simply an older Christian who has grown into leadership? How could he be both a “novice” and seasoned by age at the same time? The Bible teaches that men who meet the qualifications of the Spirit are to be appointed in “every church” (Acts 14:23; Tit. 1:5). A man or woman may be “elderly” without being appointed as a bishop in the church, just as a person may be a preacher of the word without being the kind mentioned in Romans 10. It seems that when preachers do not like the decisions of elders or find some who are unqualified and dictatorial, they decide that the abuse justifies rejection of the system. Maybe elders should get together and start a paper “examining” preachers. They could contend that modern-day preachers do not fit the description of Romans 10, and could probably come up with a few dictatorial and unreasonable men who use their “office” (work) to get their way. They might even find a few who are hypocrites. Surely this would be grounds to reject the whole system! But, on second thought, if these elders began preaching that we cannot have preachers, some would no doubt see the inconsistency of it! |
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