Paul's Address to the Elders of Ephesus
“And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. And when he met with us at Assos, we took him in, and came to Mitylene,” etc. — Acts xx. 13-30.
IN sailing from Troas to Assos a ship must go round a projecting tongue of land, and a passenger may cross the neck of the peninsula and reach the port on its southern side before the ship has made the circuit. Paul alone preferred the short land journey; all the rest sailed round the headland. The details of the voyage, though interesting in many aspects, are not necessary for our purpose: we pass them accordingly, and meet the party at Miletus, the harbour at which they would disembark if they meant to go to Ephesus. Paul had made up his mind not to visit Ephesus at this time, not because he loved it less, but because he loved it more. He can afford to go on shore at Miletus, for that place had not power to detain him, when he was bent on another object; but knowing himself and his friends, he has a presentiment that if he go up to the city to visit them, farewell to his prospect of being in Jerusalem at Pentecost. Because his love of the disciples at Ephesus was very great, therefore on this occasion he did not venture to intrust himself among them. Having landed at Miletus, he sent a message to the elders, requesting them to meet him on the sea-shore. The distance was about thirty miles. These same men who are here called elders are addressed (ver. 28) as bishops. And so it is placed beyond controversy that at that early date a number of grave and good men, named indifferently elders or bishops, were conjoined in the oversight of the disciples resident in one city.
The address which Paul delivered to the Ephesian elders at Miletus is recorded at considerable length. It is a precious and pregnant document. It is a rich legacy to the Church in all ages and all lands. It does not accord with our plan, however, to expound and apply this discourse with a fulness proportionate to its intrinsic worth. Precisely because of its exceeding richness, we must leave the greater part of it
1 Controversial matters are in these expositions sedulously avoided, but this point is not now properly a matter of controversy. The most learned and eminent critics of the Episcopal communion acknowledge frankly that the term translated “overseers” should have been rendered bishops, as it is in all other places where it occurs.
It may be satisfactory to some of our readers to see the late Dean Alford’s note on this subject. “So early did interested and disingenuous interpretations begin to cloud the light which Scripture might have thrown on ecclesiastical questions. The English version has hardly dealt fairly in this case with the sacred text in rendering e7no-Kd7rov? (ver. 28) overseers, whereas it ought there, as in all other places, to have been ’ bishops,’ that the fact of elders having been originally and apostolically synonymous might be apparent to the ordinary English reader, which now it is not.” — Alford on Acts xx. 28.
P aid’s Address to the Elders of Ephesus. 429
untouched; for even a moderately full exposition of this chapter would occupy all the space that can be allotted to this series. A few detached expository and practical notes on some of its leading topics must for the present suffice.
After some very tender allusions to Jerusalem, and the uncertainty of the reception that awaited him there, he proceeds (ver. 25) to deal very solemnly and faithfully with the bishops of Ephesus regarding the edification of themselves and their flock. Personal affections are freely employed whenever they can be of use. He would hardly be justified in wounding their loving hearts by express allusion to the fact that this was the last interview, if the grief could not be made conducive to his great aim. But he desires to print a great Tesolution deep on their hearts, and thinks it needful to get these hearts first of all melted. He softens the material by the flame of a great brotherly love, and then applies his prepared seal. Sometimes the departure of a faithful minister from an affectionate flock has produced a greater amount of good than his sojourn among them. Those who slumbered while the mill was going, may be awakened by the silence when the mill is stopped.
He takes them to witness that, in his comparatively lengthened ministry at Ephesus, he had so fully declared the gospel, that he remained “pure from the blood of all men.” The form of expression is striking and memorable. It is borrowed from the crime of murder, and the method by which guilt is ordinarily brought home to the criminal. In many cases conviction depends on blood being found on the clothes of the murderer. Hence in almost all cases of violence we hear of desperate efforts being made by the terrified evil- doer to efface the stain. These efforts, and the testimony connected with them, bulk largely in criminal trials.
The Church in the Hoitse.
This is the conception that leaps into the apostle’s mind. He cannot hope that all who have heard the gospel from his lips in the city are now in Christ. He fears that some of them may be still under condemnation. If they die in their sins, how unspeakable the loss — the loss of a soul! He shudders at the thought: and in order to quicken their diligence when they should return to their labour, he endeavours to impart some of his own anxiety to the elders. He in effect invites them to look to their hands and garments to make sure that there is no blood on them.
The double application of his warning, “Take heed,” presents very vividly some great lessons. The logic and the theology of the sentence are equally good. The first care of the spiritual shepherd is for himself; the next for the flock. In some parts they paint garden walls black, that they may absorb more of the sun’s heat and so impart more warmth to the fruit- tiees that lean on them. Those who in any sphere care for souls, stand in the position of the garden wall. The more that the teacher absorbs for himself of Christ’s love, the more benefit will others obtain from him. It is not the wall which glitters most in the sunshine that does most for the trees that are trained against it. It is the wall which is least seen that takes in most heat for itself; and the wall that has most heat in itself gives out most for the benefit of the trees. So it is not the preacher who flashes out into the greatest flame himself that imparts most benefit to inquirers who sit at his feet. Those who drink in most of the Master’s spirit are most useful in the world. Those who first take heed to themselves will be most effective in caring for the spiritual weal of those who look up to them.
The Church of God, considered as a flock, has been purchased by his own blood. The term “purchased” points to a possession obtained by a price. Israel, in the typical dispensation, were acquired as the Lord’s portion at the Exodus by the blood of a lamb; but the true Israel of the New Testament by his own blood. The price paid for them enhances their value. The greater the sum that any possession costs, the greater care is bestowed upon it. How can the under shepherd lightly esteem the flock, which the Chief Shepherd bought with his blood! This is the strongest motive which Paul could think of to draw forth the assiduity and faithfulness of pastors.
As an additional ground by which to enforce his injunctions to earnestness, he intimates that after his departure grievous wolves will enter the fold. The word “departure” is ambiguous. It may mean simply the speaker’s departure from Asia on his voyage to Jerusalem, or it may mean his departure from this life. I think Paul employed the term precisely because it was ambiguous. He secretly thought of the ravages which would be committed among the Ephesian Christians after his own death; but he expressed it softly, that they might in the first instance think of his leaving them for that time. But the word would return with new power to their memory, when the news reached Ephesus of the apostle’s martyrdom.
In such cases this great missionary always felt himself in a strait betwixt two. In prospect of heresies and immoralities rending and defiling the churches, he desired to abide in the flesh, that he might help the feeble; but for himself the prospect of departure was sweet, for it would bring him straight to Christ.
The “grievous wolves” here point not to persecution from without, but corruption within. The conception must be framed in consonance with the parallel, — wolves in sheep’s clothing. They enter in; and when they are in they destroy.
They are admitted as friends; and by being inside have more power to do mischief.
These warnings are not of private interpretation. They are written for our admonition in this end of the world. The flock in our day is exposed to the same dangers. The presence of false teachers within the fold of a Protestant Church is the gravest fact of the day for all intelligent and true-hearted disciples of Christ. Prayers and pains must go together. We must cry mightily unto God, and strive mightily with men. “The Lamb shall overcome them; for he is King of kings, and Lord of lords: and they that are with him are called, and chosen, and faithful” (Rev. xvii. 14).