Paul now gives a strong admonition to the elders from
Ephesus. "Take heed" ["keep watch"
-- NIV] (from prosecho, to turn one's attention
to) is a present, imperative form. It commands sustained
diligence. These shepherds have a two-fold
responsibility--to put themselves under the microscope with a
view to conforming to the Will of God, and to watch for the welfare
of their flock (the church). No man can help others
spiritually unless he is serious about his own conduct. Paul
affirms that these bishops [elders] had been
"appointed" by the Holy Spirit.
How was this accomplished? The qualifications (cf.
1 Timothy 3; Titus 1) had been given by
the Spirit of God, so that it could be said that those who met
those requisites were appointed by the Spirit. Paul himself,
as a Spirit-led apostle, may have been involved in the process
during that period when he labored at Ephesus (cf. Acts
14:23). Moreover, these men assuredly were endowed
with supernatural gifts of the Spirit by the imposition of
Paul's hands (cf. Acts 19:6).
The church is the flock, and the elders are shepherds.
"Feed" ["Feed" the church of God --
KJV; "Be shepherds" of the church of God -- NIV]
(a present tense form) is from the Greek poimaino (akin to
poimen, a shepherd), and it suggests exercising the duties
of a shepherd, to tend (cf. 1 Peter 5:2). The
responsibility includes "feeding," but is much broader
(e.g., protecting). Here is a compelling question: If
elders are required to "feed" the flock, is the
flock obligated to assemble to eat the food? It is an
expression of utter rebellion to suggest church attendance is
strictly an optional matter.
Elders are here depicted as "overseers" (bishops
-- ASV). The Greek word is episkopos (from
epi, "over," and skopeo, "to look,
watch"). It implies a certain level of authority and
responsibility. Note that the "bishops"
["overseers"] (verse 28) are identical to
the "elders" (verse 17), a point made
later in Paul's letter to Titus (Titus 1:5,
7). The notion that later evolved (and is evidenced
in today's religious community), which viewed the
"bishop" as one of superior rank over elders, is a
manifestation of apostasy from the primitive faith. The
English word "pastor" is derived from the Latin
"shepherd." Biblically speaking, therefore, a
"pastor" is an elder--not merely a minister (cf.
1 Peter 5:1-2).
The flock is identified as "the church of the
Lord" (ASV), or better, "church of God."
Metzger (1971, 480-481) states that the manuscript support between
"God" and "Lord" is about equally
divided. The evidence overall (both manuscript and argument)
probably tips in favor of "church of God" (NASB).
If this is correct, Jesus here is explicitly called
"God," just as He is elsewhere (cf. Titus
2:13; Hebrews 1:8). Christ
"purchased" (obtained -- cf. 1 Timothy
3:13, middle voice, "for Himself") His people
with His blood. In view of this, how could anyone possibly
argue it is not necessary to be a part of the church in order to
enjoy salvation? Where is the New Testament evidence that
draws a distinction between being "saved" and being a
part of the "church"? It does not exist.
The church is the saved (cf. Ephesians
5:23ff).
Paul then turns to the ominous future. He affirms his
confidence (see at verse 25) that after his departing
(departing either from the presence of these men, or from this
earthly life), grievous wolves ["savage wolves" --
NIV] (a metaphor for vicious enemies of the Truth -- cf.
Matthew 7:15) would enter in, i.e., into the
environment of the disciples' spiritual realm.
"Not sparing" is an understatement, actually suggesting
the ravening of God's flock ["ravenous" means
"greedily hungry;" "ravening" means
"greedily searching for prey"]. The present
tense, middle voice form depicts their busy activity and greedy
self-interest. The fact that these enemies "enter
in" ["come in" -- NIV] reveals that they are
from the outside. When leaders fail in their duties, the
flock becomes vulnerable (cf. John 10:12).
Also, though, the apostle affirms that from the very leadership of
the family of God other predators will arise, ambitious for
disciples of their own (cf. 2 Timothy 2:17; 2
Timothy 4:10). Can one imagine Paul giving such a
warning if it were impossible for a child of God to fall from grace
so as to be lost? The "perverse"
(diastrepho -- to turn through) teachings are
thoroughly corrupt; they are deviate [to turn aside from a course
or standard, etc.] from the divine standard ["speaking
perverse things" -- KJV; "distort the Truth"
-- NIV]. There is a saying: "Power
corrupts." That is not always the case, but perhaps it
was in this instance. It is a matter of historical record
that some of the initial manifestations of apostasy in the
primitive church were in the realm of church government.
The overseers are urged, therefore, to "watch"
(gregoreo -- the basis of the English name,
"Gregory"). What else should watchmen be
doing? The present tense indicates the need for constant
vigilance. Isaiah once described the "blind
watchmen" who allow the Lord's people to be ravaged
(Isaiah 56:9-12). That someone did not
adequately "watch"--either these elders, or else
others who followed them--is evidenced by the traits later
revealed in the Ephesian church (cf. Revelation
2:1-7).
