3rd Missionary Trip - Lorin

extending the shepherding metaphor to these who posed danger to the flock. 253 The motivation behind this is
simply power and control as τοῦ ἀποσπᾶν τοὺς μαθητὰς ὀπίσω αὐτῶν. The action of ἀποσπάω is drawing away
to another loyalty. Where does heresy originate? This statement contends it mostly comes out of the ego and
craving for power by depraved human nature. It is not born of the Spirit of God, nor from a desire to help people
spiritually. Thus comes ἄνδρες λαλοῦντες διεστραμμένα, men speaking perversions. Literally διαστρέφω means to
make something deformed by making it crooked. The impact of such influences is destruction of the spiritual life
of the individuals and the churches drawn into such: μὴ φειδόμενοι τοῦ ποιμνίου, not sparing the flock.
Thus in verse 31, Paul returns to his initial admonition but with different terminology: διὸ γρηγορεῖτε
μνημονεύοντες ὅτι τριετίαν νύκτα καὶ ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἕνα ἕκαστον, Therefore be
alert, remembering that for three years I did not cease night or day to warn everyone with tears. The core admonition to
stay awake is virtually the same point as προσέχετε, keep watch, in v. 28. The strongly inferential conjunction διὸ,
therefore, clearly marks the admonition as the outgrowth of the warning issues in vv. 29-30. The first admonition
v. 28 was amplified with reminders of God’s establishing and possessing the church. This second admonition is
grounded in a reminder of the example of watchfulness set by the apostle Paul during his three years of ministry
in Ephesus. In a newly forming religious tradition such as Christianity was, which did not yet possess its own
sacred writings, the example of key leaders played a critical teaching role in how to live the Christian life and in
how to lead a Christian community. Paul underscores forcefully that one of the aspects of his three year ministry
in the city had centered on νουθετῶν, warning, the people. This very extensive Pauline verb νουθετέω, warn, 254
underscores giving strong counsel to avoid or to stop improper behavior and / or beliefs. Paul stresses that leadership
ministry must include this focus. And he states the responsibility intensely. For three years he continuously
warned the Ephesians: τριετίαν. three years. He unceasingly warned them night and day: νύκτα καὶ ἡμέραν. This
was an ongoing responsibility, not an occasional one. Also he warned them μετὰ δακρύων, with tears. Compassion
and deeply felt love for the people prompted his warnings, just like a good shepherd deeply cares for his
sheep. He included the entire Christian community at Ephesus in these warnings: ἕνα ἕκαστον, every one.
Why this focus? The spiritual health of the believers at Ephesus was critical for the advancement of the
Gospel. When one looks closely at Luke’s description of that ministry in Acts 19, the unusually great pouring out
of divine blessing in the preaching of the Gospel in the city [the exorcism, book burning (19:11-19) along with
the two summarizing statements in vv. 10 and 20] were possible in part because of the high level of commitment
by the converts and the demonstration of patterns of holiness in their behavior and actions. This did not happen
instinctively, but came rather through the rigorous instruction of Paul and his associates about the rigorous
demands of the Gospel for holy living. The transition from paganism to Christianity meant profound changes in
behavior. Additionally the Jewish converts coming out of legalistic oriented Judaism had to learn an entirely new
way of proper behavior with a different set of motivations behind them. Laying down the boundaries and helping
these converts understand the whys behind their behavior now as Christians required vigorous and constant
effort by Paul and his associates. He reminds these leaders here at Miletus of how faithfully he had discharged
this responsibility. Now it was their exclusive responsibility to follow this model as leaders in the community. This
would be the only way to protect the community from the savage wolves, the false teachers, who would try to
undo all of this.
Speech: Prayer of Dedication, vv. 32-35.
32 And now I commend you to God and to the message of his grace, a message that is able to build you up
and to give you the inheritance among all who are sanctified. 33 I coveted no one’s silver or gold or clothing. 34 You
know for yourselves that I worked with my own hands to support myself and my companions. 35 In all this I have
given you an example that by such work we must support the weak, remembering the words of the Lord Jesus, for
he himself said, ‘It is more blessed to give than to receive.’
32 Καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι
τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν. 33 ἀργυρίου ἢ χρυσίου ἢ ἱματισμοῦ οὐδενὸς ἐπεθύμησα· 34 αὐτοὶ
γινώσκετε ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσιν μετʼ ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται. 35 πάντα ὑπέδειξα ὑμῖν ὅτι οὕτως
κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων, μνημονεύειν τε τῶν λόγων τοῦ κυρίου Ἰησοῦ ὅτι αὐτὸς εἶπεν·
μακάριόν ἐστιν μᾶλλον διδόναι ἢ λαμβάνειν.
253 “Cf. Matt 7:15, where ‘ravenous wolves’ designates ‘false prophets’; 1 Pet 5:8; 4 Ezra 5:18; 1 Enoch 89:13.” [Joseph A.
Fitzmyer, vol. 31, The Acts of the Apostles: A New Translation With Introduction and Commentary, Anchor Yale Bible (New Haven;
London: Yale University Press, 2008), 680.]
254 Cf. 1 Cor. 4:14; Col. 1:28; 3:16; 1 Thess. 5:12, 14; 2 Thess. 3:15; Rom. 15:14. Acts 20:31 is the only non-Pauline use of the
verb in the entire Greek NT.
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