Lesson 95: What Will You Do With Jesus? (John 18:28-19:16)

Related Media

June 7, 2015

A legend tells of an Irish king who disguised himself and went into the banquet hall of one of his barons. He was escorted to a lowly place among the throng who sat at the feast. The brilliance of his conversation and the nobility of his manner soon attracted the attention of someone with sufficient authority to escort him to a higher table. The same thing occurred again, and soon he was seated among the nobles of the realm. After another display of great wisdom, one of the lords spoke out, “In truth, Sir, you speak like a king. If you are not a king, you deserve to be one.” Then the king removed his disguise and took his rightful place among his subjects (Let Me Illustrate [Revell], Donald Grey Barnhouse, pp. 180-181).

That’s what should have happened when Jesus Christ, the eternal Word, laid aside His glory, took on human flesh, and dwelt among us. Although He was a common carpenter from the despised town of Nazareth, by His words and His deeds, including His miracles, the Jews should have recognized Him as their promised Messiah and King. But the Jewish leaders were so blinded by their sinful pride that even the stupendous miracle of raising Lazarus from the dead only hardened their resolve to kill Jesus.

In John’s portrayal of Jesus’ trial before Pilate, he wants us to see that even though Jesus was despised and rejected by the Jews, mocked by the soldiers, and finally condemned by Pilate, the man on the cross is the King. John wants us to see the majesty of Christ as He faced this suffering on our behalf. He also wants us to see the depth of sin that resides in every heart. Apart from God’s grace, we would have responded to Jesus as the Jewish leaders or Pilate or the Roman soldiers did. But also, hidden in this story is the way that we all should respond to Christ:

You can reject Christ for many reasons, but His kingly majesty calls you to trust in Him as Savior and Lord.

I’m going to spend more messages from different angles on these verses, but today I want to focus on the question that Matthew 27:22 reports that Pilate asked the Jews: “Then what shall I do with Jesus who is called the Christ?” That’s the crucial question that every person must answer. You can’t remain neutral about Christ. To ignore or disregard Him is to decide against Him. Our text reveals four possible responses to Jesus Christ:

1. You can reject Christ because He threatens your religious pride and self-righteousness.

This was the tragic response of the Jewish leaders. It was the worst choice possible because they knew the Old Testament with its prophecies about the Messiah. They knew about Jesus and His ministry. They had seen His miracles and heard His teaching, as He spoke openly in their synagogues and in the temple (John 18:20). But in spite of this, they led the attack against Him.

So, referring to Caiaphas, the high priest, Jesus tells Pilate (John 19:11), “He who delivered Me to you has the greater sin.” (Note that there are gradations of sin and guilt! There will be gradations of punishment; Matt. 11:22, 24.) When Pilate presents the bloodied Jesus with His crown of thorns and sarcastically says to the Jews (John 19:14-15), “Behold, your King!” they cry out, “Away with Him, away with Him, crucify Him!” Pilate asks, “Shall I crucify your King?” The chief priests tragically and hypocritically answer, “We have no king but Caesar.” They hated Caesar, but they spoke more truly than they intended! The Lord God was not their king, as He should have been. If they had been subject to the Lord, they would not have rejected Jesus as their rightful King. Although Pilate knew and they knew that they despised Roman rule, the truth was that their only king was Caesar.

Why did the Jewish leaders reject Jesus as their Messiah? There are many reasons. For one thing, He didn’t fit the image that they had of Messiah as a mighty warrior who would free Israel from her political enemies. This was a major reason why even the disciples could not conceive of a suffering Servant as the Messiah. He didn’t fit their expectations. In a similar way, I’ve seen people who initially profess faith in Christ, but they expect Him to solve all their problems and to protect them from trials. When things don’t work out that way, they reject Him.

Matthew 27:18 tells us that even Pilate could see that the Jewish leaders had handed Jesus over because of envy. He was stealing their following. Large multitudes followed Jesus because He healed their sick and He taught them with authority, not as their scribes taught (Matt. 7:29). After Jesus raised Lazarus, the chief priests and Pharisees convened a council and were saying (John 11:47-48), “What are we doing? For this man is performing many signs. If we let Him go on like this, all men will believe in Him ….” He threatened their grip on power.

But underlying all of the reasons why the Jewish leaders rejected Jesus was that He threatened their religious pride and self-righteousness. John (18:28) brings this out with exquisite irony: “Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover.”

For sake of time, I cannot deal here with the question of why Jesus and the twelve ate the Passover the night before, while the Jews seemingly were going to eat it after Jesus was crucified. (Good commentaries offer several possible solutions.) But I point out the gross hypocrisy and religious pride of the Jewish leaders. They didn’t want to be defiled by setting foot inside a despised Gentile residence so that they could observe their religious ceremony; but they had no scruples about murdering an innocent man who had done nothing but good for three years!

But before we condemn the Jewish leaders, we need to make sure that there are no logs in our own eyes (Matt. 7:1-5)! Religious pride and hypocrisy are not the exclusive sins of the Jewish leaders. How often we as Christians think like the Pharisee in Jesus’ parable (Luke 18:11), “God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector. I fast twice a week; I pay tithes of all that I get.” It’s so easy to take pride in our church attendance or our morality or good deeds and look down on those who are not outwardly as good as we think we are! It’s even easy to take pride in your Bible reading or Bible knowledge! As Paul said (1 Cor. 8:1, my translation), “Knowledge puffs up, but love builds up.”

A true understanding of what the Bible teaches about God’s holiness and your sinfulness and God’s grace as demonstrated at the cross leads you to “pour contempt on all [your] pride.” It leads you to view people who have not trusted in Christ with love and compassion, as you realize that, except for the grace of God, you would be just like they are, or worse. Religious pride and self-righteousness will keep you from the Savior. But there’s a second character in this drama who teaches us that…

2. You can reject Christ because, while you have nothing against Him, to follow Him would cost you your career.

Here we’re looking at Pilate, the Roman governor of Judea from AD 26-37. He was a weak leader who made some serious blunders early in his rule. He had his soldiers march into the temple area with shields bearing the image of Caesar, which to the Jews was idolatrous desecration. Caiaphas called out 2,000 Jews who surrounded Pilate’s house in protest. He foolishly threatened to slaughter them, a threat that politically he couldn’t carry out. When he had to back off, he lost face and undermined his leadership.

Later, he built an aqueduct to bring water into Jerusalem, but he used funds from the Jewish temple tax to pay for the project. The Jews rioted and this time Pilate did slaughter many of them. The Jewish leaders protested to the Emperor Tiberius, who issued a scathing rebuke to Pilate for his poor leadership. Since Tiberius was notoriously paranoid and had executed many for trivial reasons, Pilate couldn’t risk another complaint to Rome by his subjects. He hated the Jews, but he knew that they held the upper hand over him.

When the Jews brought Jesus to Pilate, he asked them what the charges were (John 18:29). Their reply no doubt angered him (John 18:30), “If this Man were not an evildoer, we would not have delivered Him to you.” They expected Pilate to do whatever they wanted. In turn, he taunted them by saying (John 18:31), “Take Him yourselves, and judge Him according to your law.” He knew that they did not have the authority to execute Jesus, which his taunt forced them to admit. After questioning Jesus, Pilate concluded that He was not a threat to Rome’s power. Next week I plan to look further at Pilate’s exchange with Jesus about His kingdom, where Pilate scoffs, “What is truth?” But for now, note that Pilate’s conclusion was (John 18:38), “I find no guilt in Him.”

But at this point, he begins to compromise his integrity in an attempt both to placate the Jews and to free Jesus. He brings up a custom to free a prisoner for them at the time of the Passover. He suggests a notorious robber, murderer, and insurrectionist (Luke 23:19) named Barabbas. Pilate was hoping that the Jews would not want such a dangerous man back on the streets and would agree to release Jesus instead. But, if Pilate thought that Jesus really was innocent, he should have stood on principle and released Him.

When the Jews insisted that he release Barabbas, Pilate tried another ploy to get Jesus released: He had him scourged, thinking that this punishment would satisfy the Jews (John 19:1; cf. Luke 23:22). There were three levels of Roman scourging: a less severe whipping for lesser crimes; a more brutal flogging reserved for more serious criminals; and a horrific, sometimes fatal beating that preceded execution. This extreme scourging was done with a leather whip containing pieces of metal or bone and it could leave its victim with his bones or entrails exposed. Because this severe scourging was only carried out after the death sentence had been pronounced, some reputable scholars think that John 19:1 refers to the lighter form of scourging, which was followed by the brutal scourging after Pilate condemned Jesus to death.

But whatever the case, if Pilate really thought Jesus to be innocent, he should not have scourged Him at all. After the scourging, Pilate repeats (John 19:4), “I find no guilt in Him.” When the angry mob cries out (John 19:6), “Crucify, crucify!” Pilate asserts Jesus’ innocence a third time: “Take Him yourselves and crucify Him, for I find no guilt in Him.”

At this point, the Jews take another tack to get Pilate to comply with their illegal wish. They say (John 19:7), “We have a law, and by that law He ought to die because He made Himself out to be the Son of God.” Now Pilate is spooked! As a superstitious Roman, he believed that sometimes the gods came incognito to earth. If you treated them well, they would look out for you in the future. But if you treated them badly, they would make life miserable for you. To increase Pilate’s fear, his wife sent word to him as he examined Jesus and said (Matt. 27:19), “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.”

So, Pilate questions Jesus further (John 19:9): “Where are You from?” This time, Jesus doesn’t answer him. He knows that Pilate is morally vacillating and has already compromised judging truthfully. Jesus’ silence angers Pilate, who threatens (John 19:10), “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” Jesus calmly puts Pilate in his place by answering (John 19:11), “You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me to you has the greater sin.” He is reminding Pilate that he is not the absolute power; he will answer to God, who is over all authority and rule.

Pilate again tries to release Jesus, but the Jews then pull out their trump card (John 19:12): “If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar.” If word got back to Tiberius that Pilate had released a man who was a threat to Rome, his career and perhaps his life would be over. The Jews have him cornered, but he’s frustrated with them, so puts in three more digs. He stands Jesus, beaten and bloody, with the crown of thorns, in front of them and mockingly says (John 19:14), “Behold, your King!” When they still demand Jesus’ crucifixion, Pilate taunts (John 19:15), “Shall I crucify your King?” The Jews utter the insincere, blasphemous, but true words, “We have no king but Caesar.” God was not their king, as seen in their rejection of King Jesus. So Pilate, weak and defeated, handed Jesus over to be crucified. But his last dig was to write on Jesus’ placard (John 19:19), “Jesus the Nazarene, the King of the Jews.”

It’s easy to take potshots at Pilate. He was morally weak and self-serving. He was not a strong or wise leader. But put yourself in his place. Would you risk losing your job, your comfortable way of life, and perhaps your life to defend an innocent man? Have you ever compromised your integrity at work to keep your job? The boss asks you to falsify some records and lie to cover his wrongful actions. When you balk, he suggests that if you don’t comply, he can find someone else to take your job who will comply. What do you do? Pilate didn’t have anything against Jesus and he thought that Jesus was innocent of the charges; but to do the right thing and free Jesus would have cost Pilate dearly. So he rejected Christ thinking that he was protecting his own interests. But in reality, he lost his soul! But there’s a third option in this drama:

3. You can reject Christ because you’re living for good times and are indifferent about eternity.

Here we’re looking at the Roman soldiers. They not only scourged Jesus, they also made sport of Him by pushing the crown of thorns on His head, putting a purple robe on Him, mocking Him by calling Him the King of the Jews, and hitting Him in the face (John 19:1-3). While this was sickening, we’ve witnessed the same kind of thing repeatedly in the news, where American prison guards or soldiers treat prisoners in brutal or degrading ways.

But before we judge them, we need to admit that if we were in similar circumstances, we might want to inflict vengeance on those who had killed our buddies and who would kill us if they got the chance. These Roman soldiers didn’t willfully reject Jesus, as the Jews did. They hadn’t investigated who He was. They weren’t into religion. And their job required them to scourge and crucify prisoners regularly. They were just “having fun,” trying to relieve the boredom of their jobs.

While I hope that they wouldn’t stoop to this level of brutality, there are people like these soldiers today. They don’t hate Jesus or have anything against Him. They’re just living for their jobs and some good times. When you try to tell them about Jesus, they’re indifferent: “If religion is your thing, that’s fine. But it isn’t for me.” Even if you tell them that Christ suffered and died for their sins, they don’t care. They reject Christ because they’re not concerned about eternal matters. They’re living for good times.

But there’s one other character in this story who represents the proper response to Jesus Christ, even though there’s no indication in the story that he actually did respond rightly.

4. You can accept Christ’s death in your place for your sins.

The character here is Barabbas, the robber, murderer, and rebel who was freed instead of Jesus. While at first you may not see yourself in Barabbas at all, he represents each of us in at least three ways (several sources make these points, but I first read them in Leonard Griffith, Gospel Characters [Eerdmans], pp. 166-170):

First, Barabbas should have been on the cross instead of Jesus because he was guilty and deserved to die. You may protest, “But I’m not a robber!” But we’ve all robbed God of His rightful glory and lordship over our lives. You may come back, “But at least I’m not a murderer!” But Jesus said that if we’re wrongfully angry with our brother, we have murdered him in God’s sight (Matt. 5:21-22). “But,” you still protest, “I’ve never led an armed rebellion against the government.” True, but we’re all rebels against the King of the universe. We’ve all sinned many times over against God and His rightful rule.

Second, Barabbas did nothing to earn his pardon. He wasn’t pardoned because of his good behavior or promises to reform. If anything, he was pardoned because of how notoriously evil he was. He couldn’t brag after he got out about how he deserved to be pardoned. He couldn’t claim that he was pardoned for his exemplary behavior. In the same way, Paul says (Rom. 4:4-5) that God justifies the ungodly not through their good works, but by faith alone.

Third, Jesus died in Barabbas’ place. Barabbas, whose name means “son of the father,” should have been on the cross that day. Instead, one who is the eternal Son of the eternal Father hung there in Barabbas’ place. Jesus died in his place—and in your place.

But Barabbas’ pardon was not automatic. He could have spit in Pilate’s face and said, “I don’t need your pardon! Crucify me!” And, he would have been crucified, while a different prisoner would have gone free. In the same way, the pardon that Christ offers to all is only effective for those who receive it. The Bible promises (John 3:16), “Whoever believes in Him will not perish, but have eternal life.” Like Barabbas, the guilty rebel, you’ve got to accept the pardon that Christ’s death offers you.

Besides saving yourself from God’s judgment, why should you trust in Christ?

5. The kingly majesty of Jesus Christ calls you to trust in Him as Savior and Lord.

Even though Jesus was spit upon, hit in the face, scourged, crowned with thorns, mocked as king, and unjustly crucified, John shows His glory and majesty. Jesus could have called 12 legions of angels and annihilated His persecutors. But He bore all of this abuse at the hands of sinners for the joy set before Him of bringing many sons and daughters to glory. J. C. Ryle points out (Expository Thoughts on the Gospels [Baker], pp. 271-272) that Jesus, the innocent, wore the crown of thorns so that we, the guilty, might wear a crown of glory. He was clothed with a robe of shame and contempt so that we might be clothed with His spotless righteousness and stand before God’s throne in robes of white. He bore contempt so that we might receive praise and glory at the last day.

As John’s portrayal of Jesus’ trial before Pilate shows, He really is the King of the Jews. Pilate presented Him bloody and mocked, wearing the purple robe, and said (John 19:5), “Behold, the Man!” He uniquely is the representative man, the Son of Man, the second Adam. Pilate scoffs (John 18:38), “What is truth?” Jesus is the truth and came to bear witness of the truth. The Jews accused Him of making Himself out to be the Son of God (John 19:7). He didn’t just make Himself out to be the Son of God (John 5:18); He really is the eternal Son of God! Three times Pilate declared Jesus to be innocent (John 18:38; 19:4, 6). He truly is the lamb without blemish, sacrificed for our sins!

Conclusion

Like the Irish king in the legend, Jesus’ true identity was somewhat disguised. But if you consider His sinless life, His profound teaching, His many attested miracles, His amazing claims, and His bodily resurrection from the dead, you will see that He is the only rightful Lord and King. So I ask again, “What will you do with Jesus, who is called the Christ?”

Application Questions

Do you ever find yourself looking down on others who aren’t as committed to Christ and priding yourself in your commitment? How can we fight this sort of spiritual pride?
Have you ever been faced with the temptation to compromise your faith to protect your job? How did you deal with it?
How can we impress spiritually indifferent people with the urgency of eternity?
If you have compromised your testimony for Christ, how can you recover?

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Psalm 125

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Lord Surrounds His People MT Intro A Song of Ascents, of David	The Lord, the Strength of His People	Prayer for Deliverance from National Enemies (A Lament)	The Security of God's People	God Protects His Faithful
125:1-3	125:1-2	125:1-5	125:1-2	125:1-2
	125:3		125:3-5b	125:3
125:4-5	125:4			125:4
	125:5a-c			125:5a-b
			125:5c	125:5c
	125:5d

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 125:1-3
¹Those who trust in the Lord
Are as Mount Zion, which cannot be moved but abides forever.
²As the mountains surround Jerusalem,
So the Lord surrounds His people
From this time forth and forever.
³For the scepter of wickedness shall not rest upon the land of the righteous,
So that the righteous will not put forth their hands to do wrong.

125:1a "Those who trust in the Lord" This is the key condition of biblical faith. The concept is recurrent in the Psalter (BDB 105, KB 120, cf. Ps. 9:10; 21:7; 22:4-5; 25:2; 26:1; 28:7; 32:10; 37:3; 40:4; 55:23; 56:4,11; 62:8; 84:12; 91:2; 112:7; 115:9,10,11; 125:1; 143:8). Often the same concept is expressed as

1. trust in the name - Ps. 33:21

2. trust in the mercy - Ps. 13:5; 52:8

3. trust in the word - Ps. 119:42

4. trust in the salvation - Ps. 78:22

The theologically related word for trust (BDB 52) is explained in the Special Topic: Believe, Trust, Faith and Faithfulness in the OT. The Greek counterpoint is explained in the SPECIAL TOPIC: Believe, Trust in the NT.

I have come to believe there are several basic elements to a true and mature biblical faith/trust.

1. repentance (see SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT)

2. faith/trust/believe

3. obedience (see Special Topic: Keep)

4. perseverance (see SPECIAL TOPIC: PERSEVERANCE)

125:1b To see the full theological note and two Special Topics about these promises to national Israel, see my note at Ps. 122:6-9.

The LXX makes this line of poetry refer to YHWH (i.e., "he who inhabits Jerusalem will never be shaken"). Apparently this comes from the title of YHWH in Ps. 9:11.

125:2 The imagery of "mountains" is used in several senses (see note at Ps. 121:1). Here it refers to the protection they provide from invaders. YHWH is the shield and protector of His people!

▣ "forever" The term (BDB 761) is used in Ps. 125:1 and 2. It has several connotations related to covenant fidelity. See Special Topic: Forever ('olam).

125:3 "the scepter" This (BDB 986) is a metaphor for kingship (i.e., YHWH as King, cf. Ps. 45:6). It is first used in a Messianic sense in Gen. 49:10 of a future Judean, Davidic (cf. 2 Samuel 7) king. Here of the promise that no (1) foreign king or (2) idolatrous Judean king shall reign over God's people. It is obvious this promise is conditional (i.e., Ps. 125:3b,4).

The time frame of Ps. 125:3 is uncertain.

1. the enemy now controls Israel (present)

2. the enemy did control Israel (past)

3. the enemy will never control Israel (future)

▣ "of wickedness" This could refer to

1. a foreign pagan ruler

2. an idolatrous Israelite ruler

It denotes one who deviates from YHWH's covenant requirements.

NASB "shall not rest upon the land"
NRSV, JPSOA,
REB"the land allotted"
TEV"will not always rule over the land"
NJB"will not come to rest over the heritage"
LXX"over the allotment"

The Hebrew has a preposition and a noun (BDB 174), which denotes an inheritance. The imagery comes from Joshua's (i.e., Joshua 12-19) account of the Divinely-guided division of the land of Canaan to the Hebrew tribes by casting lots (cf. Ps. 16:5).

▣ "the righteous" See Special Topic: Righteousness.

▣ "hands" See SPECIAL TOPIC: HAND.

NASB (UPDATED) TEXT: 125:4-5
⁴Do good, O Lord, to those who are good

And to those who are upright in their hearts.
⁵But as for those who turn aside to their crooked ways,
The Lord will lead them away with the doers of iniquity.
Peace be upon Israel.

125:4 "Do good" This is a Hiphil imperative(BDB 405, KB 408). God is "good" (BDB 373 II, cf. Ps. 86:5; 100:5; 106:1) and His people should reflect Him (cf. Deut. 8:16).

Both Hebrew words for "good" are used in this verse.

125:5 Notice how Ps. 125:4-5 characterizes two kinds of people ("to those who. . ."). This is known as "the two ways" (cf. Deut. 30:15,19; Ps. 1:1). One's relationship with God can be seen by the way he/she lives life (cf. Matt. 7:15-23)! Eternal life has observable characteristics!

▣ "crooked ways" A crooked way (BDB 785) is the exact opposite of the righteous way (cf. Ps. 5:8; 139:24; 143:10).

Notice the parallel ways of describing people.

1. "those who are good"

2. "those who are upright in heart"

3. "those who turn aside to their crooked ways"

4. "the doers of iniquity"

▣ "Peace be upon Israel" Peace can be upon only a believing, faithful, righteous Israel. In the NT this refers to followers of Jesus Christ (cf. Gal. 6:16). Also note Rom. 2:28-29; 9:6; Gal. 3:7,29; Phil. 3:3! The OT must be interpreted through the fuller revelation of Jesus and the NT!

The God of Peace and the Prince of Peace desire peace for those who trust them! See Special Topic: Peace (shalom).

10. Coisas Impossíveis Realmente Acontecem – A História de Zacarias e Isabel

Related Media

Em quase todas as culturas da história existe uma consciência de classe e a cultura judaica da época de Jesus não era exceção. A classe superior daquela estrutura social era constituída pelos descendentes de Arão, o sacerdócio oficial. Naquele tempo, havia cerca de 20.000 deles em Jerusalém e arredores e, lamentavelmente, muitos eram orgulhosos, preconceituosos, extremamente indulgentes e egocêntricos, religiosos só naquelas questões exteriores que poderiam impressionar outras pessoas. Um exemplo típico é o sacerdote da parábola do bom samaritano. Ele se achava bom demais para ajudar uma pobre vítima de assalto e roubo.

Contudo, havia alguns que eram diferentes e, entre eles, estava um velho sacerdote chamado Zacarias, cujo nome significa “o Senhor Se lembra”. Uma vez que a lei de Moisés prescrevia que um sacerdote só poderia se casar com uma mulher de excelente reputação, Zacarias tinha escolhido como esposa a filha de outro sacerdote. Não só ela era descendente de Arão, mas também tinha o mesmo nome que a esposa deste, Eliseba ou Isabel, que significa “o juramento de Deus”. Seus nomes ganhariam um novo sentido antes que o sol se pusesse sobre sua vida conjunta.

Vejamos, em primeiro lugar, seu exemplo de devoção, “ambos eram justos diante de Deus, vivendo irrepreensivelmente em todos os preceitos e mandamentos do Senhor” (Lc. 1:6). Tanto a vida de Zacarias quanto a de Isabel eram agradáveis a Deus. Eles eram submissos à Sua vontade e obedeciam a Sua Palavra. E eles faziam isso “diante de Deus”, ou seja, para exaltar o Senhor quando estavam sozinhos, não para se aparecer diante dos homens. Nisto, eles eram diferentes da maioria dos seus contemporâneos. Eles nem mesmo se preocupavam com o status próprio do sacerdócio. Eles viviam em algum vilarejo obscuro da região montanhosa ao sul de Jerusalém em vez de, como os outros sacerdotes, morar na parte nobre da cidade, ou em Jericó, a suntuosa cidade das palmeiras. Sua piedade não era pura exibição; era um relacionamento íntimo com o Senhor. Eles se importavam mais com o que Deus pensava sobre eles do que com o que os homens pensavam. E isto, consequentemente, é uma base importante para se construir um bom relacionamento conjugal. A qualidade do nosso andar com Deus determina a nossa capacidade de andar com alegria e felicidade com os outros. E esse andar com Ele só pode progredir quando procuramos agradar a Ele em vez de tentar impressionar os homens.

Isso não quer dizer que Zacarias e Isabel não tivessem problemas. Embora muitos dos nossos problemas tenham origem em nossos pecados, Deus permite que eles invadam a nossa vida com o único propósito de nos ajudar a crescer. Ele os quer lá e, não importa o quanto sejamos obedientes, isso não nos tornará imunes aos problemas. Zacarias e Isabel tinham um problema, e um bem grande. “E não tinham filhos, porque Isabel era estéril, sendo eles avançados em dias” (Lc. 1:7). Para nós, é difícil imaginar o tamanho do estigma que era para eles não ter filhos. Muitos rabinos diziam que isso era evidência da desaprovação divina. Mesmo Zacarias e Isabel sendo justos diante de Deus, alguns de seus amigos provavelmente suspeitavam de algum grande pecado oculto. E não tinha como apagar essa mancha. A expressão “avançados em dias” significava que eles tinham pelo menos sessenta anos de idade, muito além da idade normal para gerar uma criança. Era uma situação desesperadora.

Zacarias poderia ter se eximido de sua responsabilidade, divorciando-se de Isabel. Na sociedade daquela época, esterilidade era um motivo comumente aceito para o divórcio. Ele poderia ter se livrado dela, ter se casado com uma mulher mais jovem e ter tido filhos com ela, tirando aquela horrível maldição de sobre as suas costas. Muitos outros teriam tomado esse caminho. Mas não Zacarias. Em vez disso, ele orou (Lc. 1:13). Ele entregou o caso para a única pessoa que poderia fazer alguma coisa. E, embora eu não possa provar, imagino que ele tenha orado junto com Isabel, o que significa que ele ministrava às necessidades dela. Ele era também um homem da Palavra, como mostra seu famoso “Benedictus” (Lc. 1:67-69). Por isso, ele provavelmente compartilhava com sua esposa as grandes Escrituras do Velho Testamento, as quais a consolavam e encorajavam em sua luta.

Essa é a responsabilidade do marido como líder espiritual no casamento. Se ele conhece o Senhor há pouco tempo, no início talvez tenha alguma dificuldade para desempenhar efetivamente seu papel; mas, na medida em que crescer na compreensão da Palavra, ele se sentirá mais confiante para encorajar a esposa por meio dela. Muitas vezes a esposa tem de sacudir a espiritualidade do marido; ela tem de incentivar, implorar e insistir em cada passo vacilante do seu progresso espiritual. Deus não nos quer tentando arrastar os outros espiritualmente, Ele quer que o marido tome a frente, assuma a liderança espiritual e ministre à esposa e aos filhos as coisas concernentes a Cristo.

Depois que Zacarias entregou seu problema ao Senhor, ele simplesmente continuou a fazer o serviço que Deus lhe confiara. Ele não parou de orar e abandonou o barco porque sua situação parecia sem esperança. E nós também não devemos. Nosso Deus é o Deus do impossível! Ele Se deleita em fazer coisas impossíveis por nós quando sabe que daremos a Ele toda a glória. É muito mais fácil desistir e fugir das situações difíceis, no entanto, normalmente isso só agrava o problema. Deus quer que levemos a Ele em oração todas as nossas dificuldades, buscando na Palavra encorajamento e direção e, então, esperemos pacientemente Ele agir.

Vejamos, a seguir, o dia mais memorável da vida de Zacarias e Isabel. O dia de Zacarias começou bem agitado. “Ora, aconteceu que, exercendo ele diante de Deus o sacerdócio na ordem do seu turno, coube-lhe por sorte, segundo o costume sacerdotal, entrar no santuário do Senhor para queimar o incenso” (Lc. 1:8-9). Era sua vez de ministrar diante do altar de incenso no Santo Lugar, possivelmente pela primeira vez em seu ofício sacerdotal. O rei Davi tinha dividido os sacerdotes em vinte e quatro turnos, e a ordem de Abais, à qual Zacarias pertencia, era a oitava da fila. Cada turno era chamado a ministrar no templo em apenas duas ocasiões durante o ano, cada uma delas com duração de uma semana. Tendo cada turno cerca de mil sacerdotes, é evidente que seria impossível a cada um deles entrar no Santo Lugar e queimar o incenso sobre o altar de ouro mais de uma vez na vida. Entretanto, este era o dia de Zacarias.

Primeiro, ele teria de escolher dois amigos especiais para ajudá-lo. Um, com toda reverência, removeria as cinzas do sacrifício da noite anterior. O outro entraria depois e, com todo respeito, colocaria brasas novas no altar. Finalmente, Zacarias entraria sozinho no Santo Lugar levando o incensário de ouro e, a um dado sinal, espalharia o incenso sobre as brasas. Conforme o incenso queimasse e uma nuvem de fragrância surgisse do altar, a oração dos adoradores do lado de fora subiria à presença de Deus (cf. Lc. 1:10). Era um belo símbolo de adoração.

O ritual terminou e era hora de deixar o Santo Lugar. De repente, um anjo do Senhor apareceu a Zacarias, ficando do lado direito do altar. A visita pessoal de um anjo de Deus era uma distinção que fora concedida a bem poucas pessoas na história da raça humana. E, como se pode imaginar, foi uma experiência assustadora. Mas o anjo logo falou: “Zacarias, não temas, porque a tua oração foi ouvida; e Isabel, tua mulher, te dará à luz um filho, a quem darás o nome de João. Em ti haverá prazer e alegria, e muitos se regozijarão com o seu nascimento” (Lc. 1:13-14). Deus pode realmente realizar coisas impossíveis e foi exatamente isso que Ele prometeu a Zacarias e Isabel. Contudo, seu filho não seria apenas uma criança comum. Ele seria o precursor do Messias prometido pelo profeta Malaquias (Lc. 1:15-17; cf. Malaquias 3:1; 4:5-6).

Tudo isso era demais para a cabeça de Zacarias. Ele tinha orado por um filho, mas, francamente, sua fé tinha enfraquecido. Agora, esta Palavra de Deus – era bom demais pra ser verdade. Antes de ter a chance de colocar seus pensamentos em ordem, ele deixou escapar: “Como saberei isto? Pois eu sou velho, e minha mulher, avançada em dias” (Lc. 1:18). Zacarias era um homem de Deus, mas era homem, e tinha lá suas fraquezas. Deus compreende a fraqueza da fé. Ele não Se empolga com isso, mas entende, e faz o que for necessário para estimular e fortalecer a nossa fé. Essa é uma das razões pelas quais Ele nos deu a Sua Palavra, e também porque incluiu nEla esses grandes acontecimentos históricos. A Palavra de Deus fortalece a fé quando meditamos sobre Ela e sua aplicação à nossa vida. “E, assim, a fé vem pela pregação, e a pregação, pela palavra de Cristo” (Rom. 10:17).

Zacarias conhecia o Velho Testamento. Ele sabia que Deus tinha dado a Sara um filho na sua velhice. Mas, naquele momento, ele não pensou naquele grande precedente das Escrituras. Mesmo homens da Palavra, às vezes, não conseguem se apropriar disso. No entanto, Deus fez algo muito bondoso para ajudá-lo a crer. Ele lhe deu um sinal. “Todavia, ficarás mudo e não poderás falar até ao dia em que estas coisas venham a realizar-se; porquanto não acreditaste nas minhas palavras, as quais, a seu tempo, se cumprirão” (Lc. 1:20). Não foi muito agradável para Zacarias perder a voz e, como ficamos sabendo depois, a audição também (cf. Lc. 1:62). Mas não creio que ele tenha se importado muito com isso. Sua incapacidade de falar e ouvir era a confirmação da Palavra de Deus e serviu para fortalecer a sua fé na promessa que Ele fizera.

Ao sair do Santo Lugar, Zacarias era um homem diferente. Ele sempre fora um homem piedoso, mas seu encontro com o anjo Gabriel deixou-o com uma nova consciência da grandeza de Deus, um novo senso da sua própria indignidade e uma fé forte, viril. Quando sua semana de ofício sacerdotal terminou, ele correu para casa para compartilhar com Isabel cada detalhe daquele dia memorável, e ambos se regozijaram na graça de Deus.

“Passados esses dias, Isabel, sua mulher, concebeu e ocultou-se por cinco meses” (Lc. 1:24). Essa concepção foi um milagre. Coisas impossíveis realmente acontecem! E Deus hoje é o mesmo de ontem e de sempre (cf. Malaquias 3:6, Josué 1:17). Ele pode resolver os nossos problemas, e colocou esta história em Sua Palavra para provar isso e fortalecer a nossa fé.

A notícia desse milagre revigorou a fé da virgem Maria. Deus lhe disse que ela conceberia um filho sem nem mesmo ter relações com um homem. Isso era meio difícil de acreditar. No entanto, ouça o que a mensagem do anjo lhe assegura: “E Isabel, tua parenta, igualmente concebeu um filho na sua velhice, sendo este já o sexto mês para aquela que diziam ser estéril. Porque para Deus não haverá impossíveis em todas as suas promessas” (Lc. 1:36-37). E, com esta nova surpreendente, Maria disse: “Aqui está a serva do Senhor; que se cumpra em mim conforme a tua palavra” (Lc. 1:38).

Algumas pessoas invariavelmente dirão: “Mas você não entende. Meu caso não tem jeito”. “Meu marido não muda”. “Minha esposa não aprende”. “Nunca vamos sair do vermelho”. “Nunca mais ficarei bem”. “Meus entes queridos não crentes nunca irão crer em Jesus”. “Este emprego não melhora nunca”. Ouça mais uma vez a Palavra de Deus: “Porque para Deus não haverá impossíveis em todas as suas promessas”. Creia nisso. Obedeça a Ele. E continue crendo.

O acontecimento seguinte na vida deste casal piedoso foi a visita de Maria, a jovem prima de Isabel da cidade de Nazaré, e, por essa visita, ganhamos uma compreensão um pouco mais profunda sobre o caráter de Isabel. Ela estava no sexto mês de gravidez e, assim que Maria a saudou, seu bebê estremeceu dentro dela, como se movido pelo Espírito Santo para saudar o Filho de Deus. A seguir, iluminada por esse mesmo Espírito, ela pronunciou estas palavras surpreendentes: “Bendita és tu entre as mulheres, e bendito o fruto do teu ventre! E de onde me provém que me venha visitar a mãe do meu Senhor?” (Lc. 1:42-43).

Suas palavras são extraordinárias por vários motivos. Antes de mais nada, elas mostram que Isabel compreendeu quem era o bebê de Maria. Ela a chamou de “a mãe do meu Senhor”. “Meu Senhor” é um título messiânico tirado do Salmo 110:1: “Disse o SENHOR ao meu senhor…” Por revelação divina, Isabel confessou que Maria daria à luz o Messias, o Filho de Deus. No entanto, o mais impressionante foi sua atitude para com Maria. Embora soubesse que ela mesma tinha sido agraciada por Deus, Isabel entendeu que Maria fora muito mais agraciada; na verdade, Maria fora mais agraciada que qualquer outra mulher na terra. Isabel nem ao menos se sentia digna de sua visita. Tanta humildade e modéstia são qualidades raras. E, embora Isabel fosse mais velha que Maria e tivesse todo o direito de perguntar: “Senhor, por que não eu?”, não havia traço de ciúme ou egoísmo em seu espírito. Dá para entender porque Deus a abençoou tanto!

O ciúme é um sentimento muito destrutivo. Ele devora a alma, cria um ambiente hostil dentro de casa e arruína o relacionamento com nossos amigos. No entanto, não há ciúme na vida de quem espera e confia em Deus, como Isabel. Se cremos que Deus faz o melhor para a nossa vida e esperamos que Ele solucione os nossos problemas impossíveis no Seu próprio tempo e do Seu próprio jeito, como poderemos ter ciúme de qualquer outra pessoa? Sabemos que somos vasos imperfeitos escolhidos para cumprir Seu propósito especial para nós. Sabemos que Ele age em nossa vida para realizar o Seu próprio beneplácito, e não há vocação maior do que fazer a Sua vontade. Essa certeza nos dá satisfação interior, e a satisfação remove todo ciúme. Precisamos aprender a crer que Deus expurgará o ciúme corrosivo da nossa vida.

A última coisa que gostaríamos de observar na vida de Zacarias e Isabel é seu filho maravilhoso. Tenho certeza de que eles ficaram meditando nas Escrituras do Velho Testamento durante os últimos meses de gravidez de Isabel, lendo cada passagem que pudessem encontrar sobre o Messias e Seu precursor. A nação ansiava por isso há séculos e Deus tinha escolhido este casal piedoso para fazer parte desses acontecimentos emocionantes. A empolgação deles aumentava a cada dia, até que “a Isabel cumpriu-se o tempo de dar à luz, e teve um filho” (Lc. 1:57).

Como era de costume, seus parentes e vizinhos se reuniram para se alegrar com eles pelo acontecimento extraordinário e, no oitavo dia, no momento da circuncisão da criança, eles tentaram dar-lhe o nome de seu pai, Zacarias. Isabel, no entanto, protestou: “Pelo contrário, ele deve ser chamado João” (Lc. 1:60). Mas, por que João? Esse nome era inédito. Ninguém, em nenhuma das duas famílias, se chamava João. Talvez fosse bobagem de Isabel. Era melhor perguntar a Zacarias. “E perguntaram, por acenos, ao pai do menino que nome queria que lhe dessem. Então, pedindo ele uma tabuinha, escreveu: João é o seu nome. E todos se admiraram. Imediatamente, a boca se lhe abriu, e, desimpedida a língua, falava louvando a Deus” (Lc. 1:62-64).

João significa “O Senhor é gracioso”. E como Ele foi gracioso com eles! Eles simplesmente Lhe pediram um filho para dar continuidade ao nome da família e ao sacerdócio, mas Deus lhes deu o precursor do Messias, uma criança sobre a qual a Sua mão era evidente desde os primeiros dias, um homem a quem Jesus chamaria de “o maior entre os homens” (Mateus 11:11). Deus nem sempre dá de acordo com o que pedimos e, com certeza, nem de acordo com o que merecemos. Ele dá de acordo com as riquezas da Sua graça. Ele dá “infinitamente mais do que tudo quanto pedimos ou pensamos” (Ef. 3:20). E Ele ama fazer isso para quem confia nEle e Lhe obedece, mesmo nas situações mais impossíveis.

A grandiosidade da graça de Deus inspirou Zacarias a entoar uma magnífica canção de louvor a Deus. Cheio do Espírito Santo, ele disse: “Bendito seja o Senhor, Deus de Israel, porque visitou e redimiu o seu povo, e nos suscitou plena e poderosa salvação na casa de Davi, seu servo, como prometera, desde a antiguidade, por boca dos seus santos profetas, para nos libertar dos nossos inimigos e das mãos de todos os que nos odeiam; para usar de misericórdia com os nossos pais e lembrar-se da sua santa aliança e do juramento que fez a Abraão, o nosso pai” (Lc. 1:68-73). Esse juramento feito por Deus a Abraão é uma referência à aliança abraâmica na qual Deus prometera abençoar os descendentes de Abraão e torná-los uma bênção para toda a terra. Muitos judeus estavam começando a pensar que Deus havia Se esquecido da Sua promessa, que não havia esperança para a situação da nação. Zacarias e Isabel, no entanto, nunca pensaram assim. Juntos, seus nomes eram um constante lembrete de que “o Senhor Se lembra do Seu juramento”. E sua experiência miraculosa provou que isso era verdade. Deus não só Se lembra das Suas promessas, Ele também as cumpre!

Talvez você pense que Deus tenha Se esquecido da sua situação. Mas Ele não Se esqueceu. Ele realiza coisas impossíveis para as pessoas todos os dias e talvez você seja o próximo da fila. Portanto, não se irrite, nem se aborreça sob o peso das provações. Creia nEle. Continue a viver para Ele com fé e paciência, e espere Ele agir, como fizeram Zacarias e Isabel. Embora seus nomes não sejam mencionados novamente depois do nascimento de João, eles nos deixaram um legado de fé nas promessas de Deus, o Deus do impossível.

Vamos conversar sobre isso

Zacarias e Isabel eram “justos diante de Deus”. Quais coisas na sua vida tornam difícil a aplicação dessa afirmação a você? Você estaria disposto a se comprometer com Deus para buscar a vitória Dele nessas áreas?
Por que você acha que tão poucos maridos cristãos assumem a liderança espiritual de sua casa? Como a esposa pode incentivar o marido nessa questão sem ser irritante?
Você encontra sempre traços de ciúme na sua vida? Se sim, tente se lembrar de alguma especial que Deus fez por você.
Quais promessas da Palavra de Deus você acha difícil de acreditar? Memorize-as, medite nelas e clame por elas a Deus.
Existe alguma coisa na sua vida que pareça impossível? Leve tudo a Deus em oração e peça-Lhe paciência para viver com isso até que Ele mude a sua situação.

Tradução: Mariza Regina de Souza

Related Topics: Christian Home, Marriage

11. Confia em Mim? – A História de José e Maria

Related Media

Nazaré era uma adorável cidadezinha aconchegada entre as colinas com vista para a vasta e fértil Planície de Esdraelom. O lugar era composto, principalmente, de algumas casinhas de pedra branca, uma sinagoga erguida na colina mais alta e um mercado na entrada da aldeia. Quando despontou a era do Novo Testamento, sua população parecia girar em torno de pouco mais de cem habitantes, em sua maioria agricultores, mas também alguns artesãos cujas oficinas encontravam-se no mercado – um oleiro, um tecelão, um tintureiro, um ferreiro e um carpinteiro. Os acontecimentos mais importantes da história da humanidade iriam envolver pessoas relacionadas àquela humilde carpintaria de Nazaré.

O carpinteiro, um homem robusto, na flor da idade, chamado José, estava comprometido com uma garota de nome Maria, provavelmente uma adolescente. Ela era uma jovem a quem Deus tinha concedido muita graça (“muito favorecida”, cf. Lucas 1:28). Como o restante de nós, ela era pecadora e admitia sinceramente sua pobreza de espírito e necessidade da salvação graciosa de Deus (cf. Lucas 1:47-48). Mas ao aceitar com entusiasmo a oferta de perdão do Senhor, dia a dia ela tinha se apropriado da Sua graça infinita para crescer e se santificar. Ela era muito agraciada por Deus. E sabia que Ele estava presente em sua vida. O Senhor estava com ela (Lucas 1:28). E ela usufruía uma bela e constante comunhão com Ele.

Entretanto, apesar de seu conhecimento profundo de Deus, foi uma experiência chocante e assustadora quando o anjo Gabriel lhe apareceu: “Mas o anjo lhe disse: Maria, não temas; porque achaste graça diante de Deus. Eis que conceberás e darás à luz um filho, a quem chamarás pelo nome de Jesus. Este será grande e será chamado Filho do Altíssimo; Deus, o Senhor, lhe dará o trono de Davi, seu pai; ele reinará para sempre sobre a casa de Jacó, e o seu reinado não terá fim” (Lucas 1:30-33). Assim que pôde, Maria perguntou ao anjo: “Como será isto, pois não tenho relação com homem algum?” (Lucas 1:34). E Gabriel lhe explicou o fenômeno sobrenatural que ia realizar aquela façanha extraordinária: “Descerá sobre ti o Espírito Santo, e o poder do Altíssimo te envolverá com a sua sombra; por isso, também o ente santo que há de nascer será chamado Filho de Deus” (Lucas 1:35). Era simplesmente inacreditável, um milagre sem precedentes na história da humanidade, mas que poderia ser realizado pelo poder sobrenatural de Deus; e a gravidez miraculosa de Isabel foi citada pelo anjo como evidência. Agora a questão era com Maria: resistir à vontade do Senhor ou se tornar uma serva disposta por meio de quem Ele cumpriria Seu plano. E essa decisão era basicamente uma questão de fé. No desenrolar da história, veremos, primeiramente, a confiança de Maria em Deus.

“Quanta honra”, você diria, “ser escolhida como a mãe do Messias! Como ela poderia recusar?”. Mas, espere um minuto. Talvez você diga isso porque conheça o final da história; contudo, coloque-se no lugar dela por alguns instantes. Você acha mesmo que alguém ia acreditar que aquela criança tinha sido concebida pelo Espírito Santo? Não acha que muitas pessoas iriam concluir que ela estava escondendo a verdade sobre alguma escapadela com algum soldado romano? O centro administrativo do distrito ficava em Séforis, só a 7 km a noroeste dali, e os soldados romanos eram frequentemente vistos pelas ruas de Nazaré. Não acha que as outras pessoas poderiam concluir que ela e José tinham avançado em seu relacionamento e desobedecido a lei de Deus? Em qualquer dos casos, não haveria a possibilidade de Maria ser apedrejada por relações sexuais ilícitas?

E quanto a José? Ele sabia não ser o responsável pelo estado dela. O que ele diria? Ainda estaria disposto a se casar com ela? Ela estaria disposta a desistir dele se chegasse a esse ponto? E quanto à criança? Será que não carregaria o estigma da ilegitimidade pelo resto da vida? Naquele breve momento na presença do anjo, todos os sonhos de Maria passaram como um flash pela sua cabeça, e ela podia ver cada um deles desmoronando.

A questão toda se resumiu a apenas uma coisa para Maria: “Será que posso confiar em Deus para resolver cada um desses problemas sendo submissa à Sua vontade? Maria desfrutava de um abundante suprimento da graça de Deus. Ela tinha satisfação em seu relacionamento pessoal com o Senhor. Mas agora Ele estava lhe pedindo para enfrentar o maior problema da vida de um crente que anda em comunhão com Ele: “Maria, você realmente confia em mim”?

Maria era uma mulher pensativa. Por duas vezes, lemos que ela guardava certas coisas, meditando-as no coração (cf. Lucas 2:19, 51). Contudo, aqui, ela não levou muito tempo para se decidir. Imediatamente ela respondeu: “Aqui está a serva do Senhor; que se cumpra em mim conforme a tua palavra” (Lucas 1:38). Sua decisão foi se submeter à vontade do Senhor e confiar nEle para o que desse e viesse. Submeter-se à vontade de Deus quase sempre envolve algum risco. Mas Deus prometeu fazer todas as coisas cooperarem para o bem e não temos alternativa, a não ser acreditar nisso, se quisermos desfrutar da Sua paz e do Seu poder.

A disposição de obedecer a Deus e confiar nEle para o que der e vier é uma pedra fundamental para um bom casamento. Outros homens podem negligenciar a esposa para sair por aí com os amigos, correr atrás de modismos ou se divertir com sua última aquisição. Deus, no entanto, quer que o marido cristão coloque sua esposa acima de todas as coisas, exceto de Cristo, e a ame como Cristo ama Sua igreja, confiando nEle para tornar as consequências mais gratificantes do que qualquer passatempo ou conquista. A liberdade feminina talvez seja a ordem do dia, mas Deus quer que a esposa cristã seja submissa ao marido com um espírito manso e tranquilo, confiando nEle para enriquecer seu casamento e satisfazer sua vida por meio dele. Talvez Deus esteja nos perguntando o mesmo que perguntou a Maria: “Você realmente confia em mim?”.

Todavia, confiar em Deus é apenas o começo de um bom casamento. Deve haver também profunda confiança de um no outro, e a nenhum homem jamais foi pedido para confiar tanto na garota com quem ia se casar do que ao desta história. Vejamos, então, a confiança de José em Maria. A cronologia aqui não é clara. Não dá para ter certeza se José sabia ou não da gravidez de Maria antes que ela partisse para a casa de Isabel, na Judeia. Mas após seu retorno, três meses depois, o segredo já não podia ser escondido (cf. Lucas 1:56 e Mateus 1:18). Teria Maria falado com José sobre a concepção milagrosa? Teria ele achado difícil acreditar na história dela, mesmo amando-a profundamente? Teria ele aceito a história de imediato? Teria ele resolvido deixá-la porque duvidasse da sua palavra, ou se considerasse indigno de se casar com a mãe do Messias, ou pensasse que Maria teria de educar o filho no templo? Os motivos de José não são claros.

Contudo, uma coisa é certa: havia um conflito imenso na alma de José. Acreditasse ele ou não na história de Maria, os outros, com certeza, não iriam acreditar e ele teria de viver com o falatório a respeito de uma esposa infiel pelo resto da vida. No entanto, José era um homem temente a Deus e cheio de graça. Fosse qual fosse sua decisão, ela ia refletir tanto a sabedoria divina como seu carinho por Maria. E, mesmo com o coração partido, ele estava inclinado a terminar tranquilamente o relacionamento e poupá-la de qualquer constrangimento público (Mateus 1:19). De qualquer forma, pelo menos ele estava aberto à orientação de Deus e, enquanto meditava em oração sobre a coisa certa a fazer, um anjo do Senhor apareceu-lhe em sonho e disse: “José, filho de Davi, não temas receber Maria, tua mulher, porque o que nela foi gerado é do Espírito Santo. Ela dará à luz um filho e lhe porás o nome de Jesus, porque ele salvará o seu povo dos pecados deles” (Lucas 1:20-21). Lembre-se de que este anjo, diferente daquele que falou com Maria, apareceu-lhe em sonho. Teria sido um sonho propiciado pela sua ansiedade ou seria realmente uma mensagem de Deus? Nós não temos dúvida de que era uma mensagem de Deus, pois as Escrituras claramente assim nos dizem, mas José não sabia disso. A princípio, talvez, ele tenha duvidado. Contudo, uma crescente segurança começou a tomar conta dele e a confiança solidificou-se em sua alma. O assunto foi resolvido – não interessava o que os fofoqueiros iriam falar; José acreditava! “Despertado José do sono, fez como lhe ordenara o anjo do Senhor e recebeu sua mulher. Contudo, não a conheceu, enquanto ela não deu à luz um filho, a quem pôs o nome de Jesus” (Mateus 1:24-25). Esta, provavelmente, foi a maior prova de confiança demonstrada entre um homem e uma mulher.

Na realidade, todo casamento é uma relação de confiança. Quando estamos diante do altar e ouvimos nosso futuro cônjuge prometer que vai renunciar a todos e ser fiel somente a nós, nós acreditamos. Quando o/a ouvimos jurar solenemente que irá nos amar na riqueza e na pobreza até que a morte nos separe, nós acreditamos. E, porque acreditamos, nós fazemos a mesma promessa em resposta e nos comprometemos a um relacionamento para toda a vida. A confiança de um no outro é outra pedra fundamental em um bom casamento, e essa confiança deve crescer com o passar dos anos.

Confiar é ser capaz de dizer ao nosso cônjuge os nossos pensamentos e sentimentos mais profundos, crendo que eles nunca serão usados contra nós, crendo que, seja como for, seremos amados e aceitos, talvez ainda mais devido a nossa honestidade. Confiar é não sentir raiva ou ciúmes quando nosso cônjuge está falando com alguém do sexo oposto. Confiar é acreditar no nosso cônjuge quando ele nos diz onde esteve ou no que está pensando, ou quando tenta explicar o que realmente quis dizer com o que disse.

A confiança nos coloca à mercê do nosso cônjuge. Ela nos torna totalmente vulneráveis e podemos acabar nos machucando! Quando realmente acreditamos em alguém, e depois descobrimos que fomos enganados, isso nos faz sentir tolos e humilhados. Mas que alternativa nós temos? Sem confiança não pode haver relacionamento. Portanto, peçamos a graça de Deus para continuar confiando e creiamos que Ele usará a nossa confiança para tornar o nosso cônjuge mais confiável se for necessário. Veja, não é só o Senhor que nos faz a pergunta. Talvez nosso cônjuge também pergunte: “Você realmente confia em mim?”.

O anjo do Senhor apareceu mais duas vezes a José e essas aparições mostram um outro elemento da história da natividade – a confiança de Maria em José. José e Maria haviam concluído a árdua caminhada até Belém e a provação do parto em um estábulo já tinha passado. No oitavo dia após o nascimento de Jesus, eles O circuncidaram, conforme requerido pela lei. Quarenta dias depois do parto, Maria ofereceu o sacrifício da purificação no templo. Portanto, parece que eles ficaram em Belém, possivelmente planejando torná-la seu novo lar. Algum tempo se passou até os magos chegarem da Pérsia para adorar o rei recém-nascido; e eles o encontraram em uma casa, não em uma manjedoura, como a maioria dos presépios sugere (Mateus 2:11).

Os magos pararam em Jerusalém para saber onde o Messias teria nascido e isso alertou o rei Herodes para uma ameaça potencial ao seu trono. Esta foi outra ocasião em que José recebeu outra mensagem de um anjo do Senhor em sonho: “Dispõe-te, toma o menino e sua mãe, foge para o Egito e permanece lá até que eu te avise; porque Herodes há de procurar o menino para o matar” (Mateus 2:13). Embora ainda fosse noite, José reuniu alguns pertences, pegou Maria e Jesus e partiu para o Egito, ficando lá até a morte de Herodes. Isso é digno de nota. Maria é a figura mais proeminente na história do Natal, mas José é o único a quem Deus deu Suas instruções. José era o chefe da família e era o responsável por proteger Jesus da ira de Herodes. Maria confiou em sua decisão.

Veja bem, isso não foi como férias no sul do país. Foi uma jornada de quase 320 km a pé ou de jumento, atravessando montanhas, desertos e lugares ermos com um bebê com menos de dois anos de idade. A maioria das mães sabe o que isso significa. Duvido que Maria realmente quisesse ir. Já que tinham de deixar Belém, por que não voltar para Nazaré? Será que lá não estariam seguros do mesmo jeito? No entanto, não há indicação na Escritura de que Maria tenha questionado a decisão de José. E isso aconteceu de novo. Depois da morte de Herodes, o anjo falou a José no Egito: “Dispõe-te, toma o menino e sua mãe e vai para a terra de Israel; porque já morreram os que atentavam contra a vida do menino”. Mais uma vez, José obedeceu de imediato e, mais uma vez, Maria confiou em sua decisão.

Como vimos na vida de Abraão e Sara, submissão da esposa significa confiança na ação de Deus por meio do seu marido para fazer o que é melhor para ela. E isso inclui confiança nas suas decisões. E não é tão difícil quando ela sabe que o marido está agindo para o seu bem e está sendo orientado pelo Senhor, como José. Parece que ele queria voltar a Belém, na Judeia, mas ficou com medo ao saber que o filho de Herodes reinava em seu lugar. Mais uma vez, Deus deu instruções a José e ele voltou a Nazaré, onde viviam os pais de Maria (Mateus 2: 22-23). José tomou suas decisões com base na vontade de Deus.

Homens, não temos o direito de pedir às nossas esposas que sejam submissas a nós quando arbitrariamente expressamos nossas próprias opiniões, impomos nossos desejos egoístas ou fazemos só o que nos interessa. Mas quando recebemos instruções claras de Deus, as quais são melhores para todos, podemos compartilhá-las com nossas esposas e, assim, elas podem se submeter sem hesitação. Temos a obrigação de guiá-las no caminho escolhido por Deus, não pelo escolhido por nós. Precisamos aprender a consultar o Senhor em todas as nossas decisões, orando para pedir Sua sabedoria e procurando na Palavra a Sua direção, esperando que Ele nos dê a segurança da Sua paz. E se houver o desejo de fazer somente a Sua vontade, a despeito dos nossos interesses pessoais, Ele nos protegerá de cometer erros graves que tragam infelicidade para a nossa família. E, assim, nossas esposas ficarão livres para seguir nossa liderança com fé e confiança. A confiança não é uma reação simples e automática. Ela precisa ser desenvolvida, especialmente por aqueles que já foram muito magoados. Podemos ajudar o outro a construir uma relação de confiança mais forte conosco ao aprofundar o nosso próprio compromisso com a vontade de Deus. Quando o outro vir que nos rendemos ao Senhor, ele confiará em nós.

Vamos conversar sobre isso

Tente se colocar no lugar de Maria, tendo de encarar o incrível acontecimento da concepção virginal, com todos os problemas decorrentes disso. Como se sentiria?
Em algum momento da sua vida, você já entregou seu futuro e todos os seus sonhos a Deus para que Ele faça como Lhe apraz? Você precisa ratificar essa decisão?
Existem áreas na sua vida que você ainda não entregou a Deus por medo das consequências? Você as entregará a Ele e Lhe pedirá Sua ajuda para confiar nEle?
Tente se colocar no lugar de José, tendo de enfrentar um casamento com uma garota que carrega uma criança possivelmente concebida pelo Espírito Santo. Como se sentiria?
Você pode pensar em algumas áreas em que não haja confiança entre vocês? Compartilhe-as honesta, mas delicadamente, com seu cônjuge. Já traiu a confiança dele/dela? O que pode fazer para aumentar a confiança entre vocês?
Para os maridos: Vocês costumam expressar suas opiniões pessoais e esperar que sua esposa seja submissa? Já aprenderam a consultar o Senhor em todas as suas decisões?
Você tem ajudado o outro a construir uma relação de confiança mais forte com você, desenvolvendo você mesmo um compromisso mais sério com a vontade de Deus? Como você pode melhorar esse compromisso?

Tradução: Mariza Regina de Souza

Related Topics: Christian Home, Marriage

12. Sejam Honestos – A História de Ananias e Safira

Related Media

“Temos um ao outro e isso é tudo o que importa”, gabava-se o casal de pombinhos logo após a cerimônia de casamento. Mas não ia demorar muito para eles descobrirem que não é bem assim. Nenhum marido e nenhuma esposa cristã podem viver isolados. Eles fazem parte de uma unidade maior chamada o Corpo de Cristo (Efésios 1:22-23), a família da fé (Gálatas 6:10), a família de Deus (Efésios 2:19). A família de Deus é muito maior do que qualquer unidade familiar individual e rapidamente aprendemos que nossa relação com essa família espiritual maior afeta a nossa relação como marido e mulher. Isso nunca foi tão óbvio quanto na história de Ananias e Safira.

Ananias e Safira viveram no período de maior pureza e poder da igreja. Por isso, vamos considerar, em primeiro lugar, a situação da igreja na emocionante era apostólica: “Da multidão dos que creram era um o coração e a alma. Ninguém considerava exclusivamente sua nem uma das coisas que possuía; tudo, porém, lhes era comum” (Atos 4:32). Isso é simplesmente impressionante. Àquela altura, o número de crentes provavelmente chegava a cinco mil ou mais e, mesmo assim, eles eram um só coração e uma só alma. Na Escritura, algumas vezes o coração é usado para se referir, em um sentido mais amplo, à parte não material do ser humano, incluindo tanto o coração quanto a alma. No entanto, diferente da alma, o coração, aqui, provavelmente se refira somente ao espírito, a faceta mais íntima da constituição humana, o centro do seu ser, ao qual Deus Se revela e no qual Ele habita. Aqueles primeiros cristãos sentiam um vínculo espiritual no nível mais profundo da sua vida. Seu espírito estava entrelaçado com a vida e o amor de Cristo. Eles sabiam que pertenciam uns aos outros como irmãos e irmãs em Cristo.

Mas a Escritura não para por aí e diz também que eles eram uma só alma, e isso é uma coisa totalmente diferente. A alma é a força consciente de um homem, sua personalidade, a qual consiste da mente, das emoções e da vontade. É nesse nível que o ser humano pensa, sente e faz escolhas. Essa é a área da experimentação. Aqueles primeiros cristãos não apenas eram um por causa da sua posição em Cristo, mas eram um também na prática. Eles pensavam do mesmo jeito, tinham profundo sentimento uns pelos outros e tomavam decisões que refletiam seu cuidado e preocupação mútuos. Eles não participavam do culto e depois iam pra casa, esquecendo-se dos irmãos e irmãs em Cristo. Uma vez que a congregação era tão grande, mesmo se reunindo no átrio do templo, eles também se reuniam nas casas, em unidades menores, para se conhecer, crescer em amor uns pelos outros e cuidar dos problemas e das necessidades uns dos outros (cf. Atos 2:46).

A preocupação mútua ia muito além daquilo que se referia às suas carteiras – era um cuidado real! Eles entendiam que todas as suas posses vinham de Deus, tendo sido dadas a eles não para seu uso exclusivo, mas para serem compartilhadas uns com os outros. Não havia qualquer tipo de coerção. Qualquer crente era livre para ficar com seus bens, se assim o desejasse, e ninguém o considerava inferior por causa disso. No entanto, a maioria vendia suas propriedades e dava o dinheiro aos apóstolos para ser distribuído àqueles que, provavelmente, tinham perdido o emprego devido à sua fé. Eles abriam mão do seu próprio bem-estar e das suas comodidades para o bem de todos.

O resultado desse espírito desprendido foi grande bênção e poder sobre toda a igreja: “Com grande poder, os apóstolos davam testemunho da ressurreição do Senhor Jesus, e em todos eles havia abundante graça” (Atos 4:33). Uma congregação onde há cuidado mútuo é uma congregação forte, pois a genuína expressão do amor de Deus é colocada em prática. Jesus disse que esse tipo de amor seria a marca dos verdadeiros discípulos (João 13:35), e onde ele está presente, atrai as pessoas como um oásis no deserto.

E atraiu um casal chamado Ananias e Safira. Eles faziam parte daquela poderosa e diligente comunidade de crentes. O nome Safira significa “bela” ou “agradável” e é o mesmo nome dado àquela pedra preciosa de cor azul-violeta. Ananias significa “Jeová é gracioso”, e Deus certamente foi gracioso para com ele. Ele lhe deu uma linda esposa, abençoou-o com bens materiais, perdoou-lhe os pecados e o levou à comunhão com pessoas que realmente se preocupavam com ele. Isso é muito mais que um homem pode desejar.

Ananias, no entanto, queria mais, e Safira também. Eles queriam mais aceitação; queriam aplausos. Eles não queriam ser apenas membros do Corpo; queriam ser membros ilustres do Corpo. Queriam o louvor dos homens. E isso nos leva ao nosso segundo ponto, ao pecado de Ananias e Safira. Crentes dedicados e altruístas muitas vezes são alvo da admiração e do apreço de outros cristãos. Se forem pessoas espirituais, não são motivadas pelo desejo de receber elogios e aplausos dos homens, mas às vezes os recebem. Na igreja primitiva, as pessoas que vendiam suas propriedades e davam o dinheiro à igreja provavelmente recebiam muitos elogios de toda a congregação. Barnabé foi um daqueles que sacrificou tudo (Atos 4:36-37). Ele não o fez para se exibir. Não havia vestígio de orgulho carnal naquilo que ele fez. Ele só pensou na necessidade dos outros cristãos e na glória de Deus. Mas o reconhecimento estava lá. Ananias e Safira viram isso e quiseram ter o mesmo, e foi aí que seus problemas começaram.

Cobiçar o louvor dos homens é evidência suficiente de que eles estavam agindo de acordo com sua natureza carnal, não no Espírito. Contudo, isso fica ainda mais evidente quando ficamos sabendo que eles depositavam sua esperança para o futuro na sua conta bancária, não no Senhor. Eles não conseguiram fazer o que os outros fizeram – dar todo o seu dinheiro para Deus e confiar somente na Sua fidelidade para suprir as suas necessidades. Eles tinham de ter aquele dinheiro. E estas duas expressões de carnalidade, o desejo de reconhecimento e a confiança em coisas materiais, se tornaram um grande dilema para eles. Como poderiam receber o tão almejado reconhecimento sem depositar todo o montante da venda no altar do sacrifício? Mas eles, finalmente, acharam uma solução. Trapaça!

“Entretanto, certo homem, chamado Ananias, com sua mulher Safira, vendeu uma propriedade, mas, em acordo com sua mulher, reteve parte do preço e, levando o restante, depositou-o aos pés dos apóstolos” (Atos 5:1-2). Eles bolaram um plano para reter para si uma parte do dinheiro recebido pela propriedade e levar o restante para os apóstolos. Eles não disseram, necessariamente, que estavam dando a quantia total recebida; simplesmente deixaram que todos presumissem isso. E pronto, o reconhecimento como crentes espirituais e abnegados que entregaram tudo a Jesus foi instantâneo!

Mas o que havia de errado com seu plano? Eles não mentiram realmente pra ninguém, mentiram? Eles apenas deram o dinheiro e não disseram o quanto aquilo representava do total. Eles não tinham culpa pelo pensamento dos outros, tinham? É óbvio que tinham. Pedro, com incrível discernimento divino, atribuiu sua farsa a Satanás e disse que eles mentiram para o Espírito Santo (Atos 5:3). Ele lhes explicou que eles não tinham a obrigação de vender sua propriedade. E, mesmo depois de vendê-la, não tinham a obrigação de dar todo o dinheiro à igreja. Mas eles tinham a obrigação de serem honestos (Atos 5:4). O maior pecado de Ananias e Safira foi sua desonestidade, sua farsa, sua hipocrisia, seu fingimento, mostrando uma falsa imagem de si mesmos, implicando em maior espiritualidade do que realmente possuíam, deixando os outros pensarem o melhor sobre eles. Eles estavam mais interessados nas aparências do que na realidade. Pedro disse: “Não mentiste aos homens, mas a Deus” (Atos 5:4).

Alguma vez você já se perguntou como era o relacionamento entre Ananias e Safira? Embora tenham demonstrado uma incrível parceria em sua farsa, sua hipocrisia não podia deixar de afetar seu casamento. Quando as aparências são mais importantes para nós que a realidade, normalmente, as pessoas com quem convivemos sofrem por causa disso. Diante dos outros, escondemos a maioria das nossas atitudes carnais, mas, por detrás das quatro paredes da nossa casa, a nossa tendência é deixar à mostra todos os nossos defeitos – toda raiva, todo mau-humor, todas as grosserias e falta de respeito, todo egoísmo, todo orgulho, todo comportamento infantil. Por causa disso, muitos lares cristãos estão cheios de brigas e conflitos. No entanto, quando alguns cristãos preocupados, querendo nos ajudar, perguntam como estão indo as coisas, logo respondemos: “Vai tudo bem, está tudo ótimo. Nunca estivemos melhor”. E justificamos a nossa desonestidade dizendo a nós mesmos que o que acontece na nossa casa é problema nosso e não é da conta dos outros. Mas a desonestidade só aumenta o peso da culpa, a culpa leva a mais atitudes defensivas e irritabilidade, e a irritabilidade causa maior divergência e discórdia em nosso lar. Essa é uma das armadilhas prediletas de Satanás.

O desejo carnal de receber louvor e preeminência demonstrado por Ananias e Safira também pode afetar a relação matrimonial de uma outra forma. Ele faz com que cada parte passe a competir de forma egoística pela supremacia e queira mais para si mesmo do seu relacionamento. Cada um dá de si só para receber algo em troca e, geralmente, fica de olho no quanto recebe. Se achar que está em desvantagem, briga e reclama até conseguir o que pensa merecer. Ambos mantém um registro de quem dá mais, de quem recebe mais atenção, de quem é mais compreensivo, de quem tem mais falhas ou de qualquer outro ponto de discórdia. A necessidade de cada parceiro parecer melhor que o outro o faz mascarar sua verdadeira personalidade e, assim, entrincheirar-se ainda mais em sua miserável hipocrisia.

Precisamos ser honestos. Precisamos nos comprometer a ser absolutamente sinceros e transparentes. Esta é a única maneira de escapar dessa armadilha satânica. Quando admitimos nossos verdadeiros sentimentos e motivações para outra pessoa, quando reconhecemos realmente os nossos erros e quando lhe pedimos para orar por nós, isso nos dá coragem para pedir o poder de Deus para mudar. Sabemos que algum dia essa pessoa irá nos perguntar como estão indo as coisas e que teremos de lhe dizer a verdade. Vamos querer estar prontos quando esse dia chegar, pois com nosso crescimento sincero virá uma crescente preocupação com a glória de Deus e com o testemunho da igreja de Cristo. Portanto, vamos deixar o Espírito de Jesus Cristo operar em nós para nos tornar mais parecidos com Ele. Só assim seremos capazes de parar de jogar o jogo das aparências. Só assim seremos autênticos!

Pra começar, marido e mulher podem ser honestos um com o outro. Podem admitir ao parceiro o que se passa dentro deles e, então, se encorajar mutuamente e orar pelas fraquezas um do outro. Eles também precisam ser honestos para com Deus. Quando estão errados, mesmo que estejam cometendo os mesmos erros, eles precisam reconhecê-los abertamente diante do Senhor e parar de ficar se justificando. Só assim serão capazes de crescer espiritualmente. Ananias e Safira podem ter concordado em seu plano fraudulento, mas é óbvio que nunca admitiram sua pecaminosidade um para o outro, nem para Deus. Quando marido e mulher se tornam parceiros no fingimento, um dia isso os destruirá.

Vejamos, finalmente, a importância da disciplina aplicada a eles. Pedro não invocou o julgamento do céu, como algumas pessoas supõem. Ele simplesmente expôs a hipocrisia de Ananias pelo discernimento que lhe foi dado por Deus. “Ouvindo estas palavras, Ananias caiu e expirou” (Atos 5:5). Foi a disciplina da mão de Deus. “Levantando-se os moços, cobriram-lhe o corpo e, levando-o, o sepultaram” (Atos 5:6). Não sabemos como eles o sepultaram sem o conhecimento de Safira, mas, naquela época, os corpos tinham de ser enterrados logo e talvez eles não a tenham encontrado naquele momento. Ela pode ter saído para fazer compras, para gastar um pouco do dinheiro sonegado.

Três horas mais tarde, ela chegou procurando o marido, sem saber o que tinha acontecido. Pedro deu-lhe oportunidade para ser honesta. “Dize-me, vendestes por tanto aquela terra?”, perguntou ele, citando a quantia entregue por Ananias. Safira preferiu continuar mantendo a farsa iniciada pelo marido. Sem hesitar, ela respondeu: “Sim, por tanto” (Atos 5:8). E Pedro lhe disse que ela teria o mesmo destino sofrido por Ananias.

Ficamos amedrontados diante de uma ilustração tão extrema da disciplina divina. Até podemos ficar tentados a dizer que Deus foi severo demais. No entanto, por que Ele fez isso? Ele não parece agir assim hoje em dia. E como somos gratos por isso! Mas, naquela época, era diferente. Aquele era o início da igreja. Até aquele momento ainda não havia ocorrido nenhuma demonstração tão crassa de carnalidade e Deus abominou o dia em que ela se introduziu na igreja. Desde o princípio Ele queria que todos soubessem o quanto Ele odeia a hipocrisia, e que isso fosse conhecido em todas as épocas. Essa é a razão pela qual Ele colocou essa história em Sua Palavra.

Espiritualidade fingida é uma coisa contagiosa. Quando um cristão vê outro cristão agir dessa forma e se sair bem, não vê problemas em tentar também. E, para cada membro que age no poder da carne em vez de no poder Espírito, para cada um que vive para receber o louvor dos homens em vez de viver para a glória de Deus, a eficácia da igreja de Cristo vai diminuindo cada vez mais. Se Deus tivesse permitido a Ananias e Safira levar adiante a sua farsa, isso teria destruído o testemunho da igreja primitiva. Ele tinha de agir naquela hora.

Infelizmente, os anos têm diluído a pureza da igreja e, estando tão longe da singularidade da era apostólica, podemos achar difícil até mesmo reconhecer a nossa própria hipocrisia. Nós pensamos que hipocrisia é um esforço deliberado e calculado para enganar os outros, como foi com Ananias e Safira, e talvez façamos isso de forma inconsciente. Podemos simplesmente cair no hábito involuntário de proteger nossa aparência de santidade, encobrindo os nossos defeitos e escondendo das pessoas o que se passa dentro do nosso coração e do nosso lar. Geralmente isso é mais fácil do que nos entregarmos totalmente a Cristo, deixando-O viver em nós para fazer as mudanças que desejar. Esta forma de hipocrisia tem se tornado um estilo de vida na igreja de Jesus de nossos dias e talvez seja o motivo pelo qual não estejamos causando grande impacto em nossa sociedade incrédula.

Uma grande questão que paira sobre a nossa cabeça depois de termos descortinado a vida de Ananias e Safira é: o que é mais importante – manter a aparência de espiritualidade ou sermos realmente aquilo que Deus deseja de nós? Cultivar só a aparência conduz à morte – morte para o crescimento espiritual, morte para sermos úteis na família de Deus e morte para um relacionamento melhor entre marido e mulher. Por outro lado, o Espírito de Deus pode usar a sinceridade para produzir em nós a vida de Cristo, e isso significa vida abundante, alegria constante e bênçãos sem medida.

Vamos conversar sobre isso

Como Ananias e Safira poderiam ter evitado a armadilha em que caíram?
O que os cristãos, em geral, mais tendem a esconder um do outro?
Existem assuntos nos quais você e seu cônjuge concordam, mas sabem que não são certos diante de Deus? O que Deus quer que vocês façam a respeito disso?
Quais são as coisas mais prováveis que marido e mulher escondem um do outro?
Quais são os riscos de marido e mulher serem transparentes um com o outro?
Você é uma pessoa receptiva? Pergunte ao seu cônjuge se é fácil, ou não, ser sincero com você. Por quê?
Existe algum indício de que um de vocês esteja procurando a supremacia no seu relacionamento (tipo “marcando pontos”)? Como você pode evitar essa tendência?

Tradução: Mariza Regina de Souza

Related Topics: Christian Home, Finance, Marriage

Wanderer Or Pilgrim?

Related Media

When we think of wandering, a number of things come to mind. For instance, our minds are at times inclined to wander even when someone is speaking. As Montaigne has said,

It is a thorny undertaking , and more so than it seems, to follow a movement so wandering as our mind, to penetrate the opaque depths of its innermost folds, to pick out `and immobilize the innumerable flutterings that agitate it.¹

Each of us may recall those more pleasant times when we wandered in the countryside admiring its peaceful beauty, or in lovely forests, or among the mountains, or along the seashore. Sometimes one’s wandering can take him or her through shopping malls, visiting historic places, or even ghost towns. The idea of wandering at times appears in songs, such as “I’m wandering around in circles, getting nowhere,” or “A Wandering Minstrel, I” in Gilbert and Sullivan’s “The Mikado.” It even appears in some hymns, for example,

I wonder as I wander out under the sky,
How Jesus, the Savior, did come for to die.
For poor, ornery people like you and like I—
I wonder as I wander, out under the sky.²

Indeed, too often those who have been exposed to Christian beliefs fail to appreciate them fully, but like gypsies, who wander from place to place, wander their lives away. As Matthew Arnold observed,

Thou waitest for the spark from heaven: and we,
Light half-believers of our casual creeds,
Who never deeply felt, nor clearly willed…
Who hesitate and falter life away,
And lose tomorrow the ground won today—
Ah! do not we wanderer! await it too? ³

In what follows, we shall give attention to some examples of wandering as recorded in the Scriptures. Our study will also bring to our attention spiritual wandering as well as the theme of pilgrimage. We shall close with applications to the Christians walk as well as the believer’s ultimate goal in life.

Examples of Wandering in the Early Old Testament Accounts

Israel’s exodus from Egypt has engaged the hearts and minds of people for hundreds, even thousands, of years. In turn, it served as a precedent for a literary motif of a new exodus, which remained in the future. “Such promises are realized in Jesus of Nazareth,”⁴ and culminate in the glorious complete redemptive experience of mankind. Yes, the exodus serves as a testimony to the great delivering work of God and of Moses role in bringing the Israelites out of Egypt and leading them to the land promised to Abraham, Isaac, and Jacob and their descendants.

Unfortunately, Israel’s journey to the Promised Land proved to be one of many difficulties—mostly of the peoples’ own making. These led to God’s people having a prolonged period of wandering for forty years. The Scriptures refer to this epic journey as a period of wilderness wandering, which was caused by the infidelity of the people. Rather than being grateful (cf. Duet. 2:7) and trusting fully in the Lord, they proved to be not only unfaithful but unhappy and even rebellious at times. Therefore, toward the end of their journey Moses admonished and advised the Gadites and Reubenites to be sensitive to cooperating fully with the needs of all the other tribes by citing the Lord’s own declaration that, “Because they have not followed me whole heartedly” (except for Caleb and Joshua), “Not one of them from twenty years old and upward who came out from Egypt will see the land that I swore to give to Abraham, Isaac, and Jacob” (Num. 32: 11-12).⁵

Accordingly, Moses goes on to remind the Gadites and Reubenites that, “The LORD’s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before the LORD was finished” (Num. 32:13; cf. Ps. 95:10-11; Heb. 3:9-11). Therefore, they should not be the cause for re-igniting the Lord’s judgment of his people (vv. 14-15). Our interest in citing this episode is to stress the fact that Israel’s prior wandering was a result of God’s judgment. As the writer of Hebrews points out, God’s judgment happened as the result of Israel’s disobedience and unbelief (Heb. 3: 17-19).

Therefore, we see that lack of faithfulness to God and his standards can result in the Lord’s chastisement. Nor were the Israelites of the exodus period the first to learn this. Indeed personal straying from the Lord can lead to disastrous consequences. Already at the beginning of earth’s history it was a lesson that Cain experienced. Because he had slain his brother Abel, the Lord sentenced him to perpetual banishment from his homeland -- the land of God’s distinct presence (Gen. 4:9-12a). Moreover, the Lord told Cain, “You will be a homeless wanderer on the earth” (v. 12b). Although Cain’s life was spared, because of his sin, “Cain went out from the presence of the LORD and lived in the land of Nod, east of Eden” (v.16).

In passing, we should note that in the account of the Lord’s sentence of judgment against Cain, there are some interesting plays on words in the original text. As Mathews points out, “Scripture does not speak again of “Nod,” and no specific locale is known. It may be that Nod is simply meant to say that wherever Cain sojourned could be called the, ‘land of the Wanderer.’”⁶

Thus the NET, “homeless wanderer” (v. 12) is a compound phrase, which indicates Cain’s being both a fugitive and a perpetual wanderer. Perhaps it is as Hamilton suggests, “In some ways, it is a fate worse than death. It is to lose all sense of belonging and identification with a community. It is to become footless and detached…Cain, once a farmer, is now ousted from civilization and is to become a vagabond.”⁷ Moreover, the land known as Nod (v.16) is a play on the word “wanderer” (v. 12).

God’s judgment is thus associated with the thought and image of wandering away from God’s presence and a rewarding life. As Job explains, this is also further proof that the Lord is in control of all things and expects people to live in accordance with his will and standards (Job 12:12-23). Further, no one can be certain of escaping God’s judgment. This includes even those living at the highest levels society:

He deprives the leaders of the earth
of their understanding;
he makes them wander
in a trackless, desert waste. (Job 12:24)

Job goes on to add that whatever light they may once have enjoyed as provided by God, “they now grope about only in darkness without light; he makes them stagger like drunkards” (v. 25; cf. Isa. 51:17-18).

Examples of Wandering in the Prophetic Writings

In commenting on the future fall of Babylon, Isaiah warns that not even Babylon’s esteemed religious leaders (Isa. 47:9-13) prevent its collapse:

Look, they are like straw,
which the fire burns up;
they cannot rescue themselves from the flames.
There are no coals to warm them,
no firelight to enjoy.
They will disappoint you,
those you have so faithfully dealt with
since your youth.
Each strays off (wanders, HCSB) in his own direction,
leaving no one to rescue you. (Isa. 47:14-15)

The NET footnote (#22) correctly points out that these “omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.” As Smith remarks,

The consequences of trusting in astrology and magical spells will result in these officials being like dry stubble that fire can quickly consume…. In fact, God says that these religious officials will not even be able to deliver themselves, so why should the Babylonian people ever expect them to protect the rest of the nation from the destructive flames that God will send to devour them?⁸

By way of application Oswalt observes, “Everybody needs a savior; the gods and the magical worldview on which they rest cannot save; the Lord who stands outside the cosmos and directs it according to his good purposes can save; which shall we choose?”⁹ All of this provides a caution to today’s religious leaders, for too often they make merchandise of their position. The ministry is not for fame or profit or simply to satisfy one’s own ambitions or desires! True ministry is based on God’s distinctive call to steward the Word of God faithfully, to do his will, to spread the gospel message, and to be of genuine help to a needy mankind both spiritually and in accordance with the need. Indeed, Jesus, who himself was a living example, declared, “I have come down from heaven not to do my own will but the will of the one who sent me” (John 6:38). Moreover, as Paul advised Timothy, “Set an example for the believers in your speech, conduct, love, faithfulness, and purity….Do not neglect the spiritual gift you have” (1 Tim 4:12, 14). Let us not wander alone by ourselves but live in conformity with the will of God, being mindful of his prior claim on us and his presence with us.

Jeremiah records an apparent confession of sin and subsequent lament by God’s people in Judah as they dealt with an existing draught brought on by God’s judgment (Jer. 14:1-9). Strangely missing after the peoples’ confession of sin and cry for help is a word of consolation from the Lord. The expected sequel to such a lament is a salvation oracle, but the people receive only confirmation of the Lord’s intent to punish them.¹⁰ Quite the opposite, the Lord reminds the people of their straying from him:

This is what the Lord says concerning these people:
They love to wander;
they never rest their feet.
So the LORD does not accept them.
Now he will remember their guilt
and punish their sins. (Jer. 14:10, HCSB)

The Lord’s answer to the people is only too proper in this case, for the people’s confession has been one of mere ritual and self interest and not from sincerity. As Dyer explains.

God knew that their confession was only superficial. They claimed God as their Lord, but they refused to restrain their feet from following evil. Because of their continuing bent toward sin, God said he would not accept their superficial confession. Instead, he would punish them for their sins.¹¹

In addition, the people have willingly listened to the deceptive lies of their so-called prophets. Therefore, they are deserving of God’s coming judgment (vv. 13-18). An interesting sidelight is suggested by Laetsch who envisions the Lord’s reply as follows: “In the manner of a human speaker He waves his hand back and forth in order to characterize the wanderings of his people from one idol to another.”¹²Indeed, sinful wandering without returning to God is deserving of his chastisement.

The book of Lamentations has through long tradition been ascribed to Jeremianic authorship. It is certainly a strong possibility granted the fact that Jeremiah witnessed the fall of Jerusalem and was allowed by his captors to remain in the land (Jer. 40:1-6). There he remained until being forced by one Johanan ben Kareah to go to Egypt (Jer. 44:1-7). Because Jeremiah had seen all that had come to pass with the fall of Jerusalem and the subsequent events (Jer. 39-44), the words of Lamentations 3:19-22 are most graphic and sensitively appropriate:

I remember my affliction and my wandering,
the bitterness and the gall.
I well remember them,
and my soul is downcast within me.
Yet I call this to mind
and therefore have hope;
because of the LORD’s great love,
we are not consumed,
for his compassions are new every morning.

As Huey says, “At the moment of his deepest despair and as he recalled his bitter affliction, a remarkable transition in his attitude took place. His hopelessness expressed in vv. 18-20 turned to hope as he remembered the Lord. …The basis for renewed hope is God’s “great love.’”¹³

False leadership that leads to God’s judgment is pronounced by Hosea. Not only the false leaders but also the people’s selfishness that led to infidelity is decried. A stinging example is Israel’s behavior at Gilgal:

Because of all their evil in Gilgal,
I hate them there.
On account of their evil deeds,
I will drive them out of my land;
all their rulers are rebels. (Hos. 4:15)

Gilgal served as a reminder of God’s displeasure over his people’s infidelity, for it was at Gilgal that the people asked for a king of their own choosing, rather than God’s (1 Sam 8: 4-22; cf. 1 Sam. 11:14-15). Not only that but, “It was there that Saul personally disobeyed the instructions of Samuel, the Lord’s prophet (1 Sam 15: 10-29). Gilgal also had become a cult center for pagan religion (cf. Hos. 12:11).¹⁴ Hosea goes on to say that because of their sinfulness,

My God will reject them
For they have not obeyed him;
So they will be fugitives (or “wanderers”) among the nations. (Hos. 9:15)

Thus, “Because God’s people have rejected the Lord’s rightful sovereignty over them and disobeyed Him both in their worship services and the covenantal standard of conduct, they must suffer judgment in the form of going into exile as captives of the enemy.”¹⁵ Indeed, there is a lesson for all of us here,

If, then, God so punished the apostasy of His own elect nation, what guarantee of impunity can any Christian nation, or any individual professors, have, that they will escape the wrath of God, if they fail to bring forth fruits consonant to their high calling?¹⁶ (Rom. X1, 19, 21).

A graphic portrayal of God’s judgment of his people is also given by the prophet Zechariah, who points out that both false leaders and false diviners bring about God’s judgment of wandering:

The household gods have spoken wickedness, the soothsayers have seen a lie, and as for the dreamers, they have disclosed emptiness and give comfort in vain. Therefore the people set out like sheep and become scattered (NLT, “are wandering”; cf. NIV, “wander”) because they have no shepherd. (Zech. 10:2-3)

Zechariah denounces both civil and religious leaders, for they had been instrumental in Israel’s demise and the people’s wandering like lost sheep without a shepherd. As Hill points out,

The story of the Hebrew monarchies is one of failed leadership, a result of the rejection of God’s rule over the Israelites (cf. 1Sam. 8:7)... In large measure Zechariah echoed the laments of the prophets Jeremiah and Ezekiel who decried the plight of a people scattered like lost sheep without a shepherd—victims of shepherds who fed themselves instead of their flocks (cf. Jer 50:6-7; Ezek 34:1-6).¹⁷

On the other hand, Zechariah points out that there is still hope for Go’s people. He who controls the clouds so as to bring the rain that enables the crops to flourish will indeed judge the leaders, but will then bless his people through a new leadership (cf. vv. 1, 3b-7). As Merrill observes, “Things have been bleak, indeed, as the whole history of Israel and Judah could attest, but there was hope now in light of the restoration from exile and particularly in light of God’s gracious promises concerning the age to come.”¹⁸ Moreover, the Lord will restore his people to their land (vv. 8-12). As Barker suggests,

The reason for their restoration is God’s tender compassion. The reason for their not continuing in a state of rejection is that the Lord (Yahweh) is their covenantal God, bound to his people in a covenantal relationship (cf. Rom 11). God’s promise to answer them implies that they will pray to him for deliverance.¹⁹

Surely there was more yet to come-–even better things—as Zechariah would go on to expound in later chapters (cf. chs. 13-14). God’s people will be permanently at home—no more constrained to live as wanderers.

The above writings taken from the prophets reflect the concept and reality of wandering as due often to God’s judgment. These prophetic pronouncements reinforce the examples given in connection with those events cited in the earlier scriptural accounts. Indeed, the Lord’s chastisement is certain where evil and unreliable civil and religious leaders encourage the people to a resultant selfish lifestyle and whose fidelity to the Lord then becomes mere display rather than real. Can such a people really expect some divine gift or help?

Thou waitest for the spark from Heaven: and we,
Light half-believers of our casual creeds,
Who never deeply felt, nor clearly willed…
Who hesitate and falter life away,
And lose tomorrow the ground won today—
Ah! Do not we, Wanderer! await it too?²⁰

The combined force of these texts recorded in God’s Holy Scriptures, which we have cited should provide a distinct warning to today’s believers. The person, people, or nation that wanders away from the Lord and his righteous standards can expect to be sentenced to an even greater wandering—that of being alienated by the Lord to a fruitless life lived within the realm of God’s judgment, which could indeed be severe.

Examples of Wandering in the Poetic Books

In the great familiar acrostic Psalm 119, the Psalmist declares God’s displeasure with those who wander from his revealed standards:

You despise all who stray (cf. NASB, “wander”) from your statutes,
for they are deceptive and unreliable. (Ps. 119:118)

Those who do so are described as completely untrustworthy, if not deceitful (see NET text note). It is small wonder, then, that they will be objects of God’s judgment.

In one of the proverbs attributed to Solomon we learn that he who wanders from wisdom is in critical danger --even death itself:

The one who wanders from the way of wisdom
will end up in the company of the departed. (Prov. 21:16)

Although the word rendered “wisdom” can also mean “common sense” or “prudence, doubtless the emphasis is on that which Solomon has stressed: true spiritual wisdom. Thus Waltke correctly comments, “As every motion has an end, so every journey has a goal (cf. 2 Pet. 2:21).”²¹ We see, then, that the Scriptures use wandering to portray:

deviating from God’s standards of truth and morality...Thus we find references to wandering from God’s commandments (Ps 119:10, 21) and straying like lost sheep (Ps 119:176; Is 53:6; 1 Pet 2:25). Wandering is also used to picture deviation from faith (1 Tim 6:10), from light (John 8:12), from the Lord (1 Sam 12:20-21; Deut 29:38), and from the path of life available to those who follow wisdom (Prov 5:6). ²²

Paul declares that the unrighteous persons who choose to think themselves wise by following earthly goals and standards rather than those of the Lord are destined for great difficulty. Thus he encourages Timothy,

For the love of money is the root of all evils. Some people on reaching for it have strayed (NASB, “wandered”) from the faith and stabbed themselves with many pains. But you, as a person dedicated to God, keep away from all that. Instead pursue righteousness, godliness, faithfulness, love, endurance and patience. (1 Tim. 6:10-11).

Indeed, those who choose to follow selfish desires can all too easily fall prey to Satan’s seductions (cf. Gen. 3:1-6; I Pet 5:8-9).

True, balanced thinking is recorded in Psalm 107, a Psalm that inaugurates the last section of the Psalter (Pss. 107-150). On the one hand, the psalmist points out that those who become proud in their station of life, which they see as self-attainment rather than through the blessing of God, are destined via God’s judgment to be dislodged from that station. Indeed, many who think that way have already experienced the Lord’s judgment for:

He would pour contempt upon princes,
and he made them wander in a wasteland
with no road. (Ps. 107:40)

On the other hand, those who find themselves wandering in a seemingly hopeless situation and so cry unto God in genuine sincerity find a life of true spiritual satisfaction. Thus the psalmist tells of those who experienced God’s deliverance from the enemy and restoration to the land:

They wandered through the
wilderness on a desert road;
they found no city in which to live.
They were hungry and thirsty;
they fainted from exhaustion.
They cried out to the LORD in their distress;
he delivered them from their troubles. (Ps. 107: 4-6; cf. vv. 6, 13, 19, 28)

Whatever historical event the psalmist may have had in mind, it is not inappropriate to apply it to one’s own life situation. After suggesting that these words could well have applied to the Israelites during the Babylonian captivity, Leupold remarks, “If any individuals now use this passage after an experience of being lost in the wilderness and find it an apt summary of their experience and follow the summons to praise God for what He did for them, that is certainly not an abuse of the passage.”²³ Perowne suggests, “So it ever is: only the pressure of a great need forces men to seek God. Prayer is not only the resource of good men, but of all men in trouble.”²⁴ The hymn writer expresses a similar thought;

I’ve wandered far away from God,
Now I’m coming home;
The paths of sin too long I’ve trod,
Lord, I’m coming home.
Coming home, coming home,
Nevermore to roam,
Open wide Thine arms of love,
Lord, I’m coming home.²⁵

It should be pointed out in passing that man as born in sin is already a spiritual wanderer until he responds positively to the Lord’s offer and conditions of salvation. By God’s grace it is possible to leave self-centeredness and spiritual wandering so as to live in a realm of full satisfaction and commitment to the Lord. Such is like wandering out of darkness into light—out of spiritual darkness into the light of true living. Thus the hymn writer declares,

I wandered in the shades of night, till Jesus came to me,
And with the sunlight of His love bid all my darkness flee.
While walking in the light of God, I sweet communion find;
I press with holy vigor on, and leave the world behind.
Soon I shall see Him as He is, the light that came to me,
Behold the brightness of His face, thro’out eternity. ²⁶

Thus we see that although wandering so often conveys a negative message, yet it can at times be used in a context with a very positive result.

Wandering vs. Pilgrimage

In Psalm 119 the psalmist points out that as he lives out his time on earth he has been careful to follow the standards of God’s precepts and so enjoy his life fully.

Your statutes have been my songs
in the house where I live.
I remember your name during the night, O LORD,
and I will keep your law.
This has been my practice,
for I observe your precepts. (Ps. 119:54-56)

As VanGemeren observes, “Difficult as life may be, the suffering sing, even at night. This lifestyle does not develop overnight but comes from habitual practice. The psalmist guarded carefully the “precepts” … of God, because in them he found life, restoration and comfort .”²⁷ Indeed, The writer has kept the Lord’s precepts, for “These precepts were not burdensome or hard but rather a blessing that has fallen to his lot.”²⁸ A bit earlier in this psalm the psalmist declared that he is “a stranger on earth” and begs the Lord not to “hide your commands from me” (Ps. 119:19, HCSB). He is indeed so consumed with love for God and his standards that he feels out of place in this world; his citizenship and devotion are heavenly, not earthly.

One is reminded of the words of the author of Hebrews who points out that the faithful believers in Abraham’s day and slightly afterward, “All died in faith without receiving the things promised but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners on earth . For those who speak in such a way make it clear that they are seeking a homeland” (Heb 11:13-14). He goes on to explain that those live who in such a way have as their true wish a heavenly home: “They aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them” (v.16; cf. John14:1-3). Like the author’s audience, today’s believers can take heart.

Like them the author is saying, we are “foreigners and nomads here on earth”… and like them, we are “Looking for a better place, a Heavenly homeland” (11:16). When he concludes that “God is not ashamed to be called their God, for he has prepared a city for them” (11:15), the audience is able to substitute “us”: God is not ashamed to be called our God, for he has prepared a city for us (see 13:14). ²⁹

As Perowne remarks, “Those who put their trust in God receive a full reward, and that reward must belong not to this transient world-order but to the enduring one which participates in the life of God.”³⁰Accordingly, the author of Hebrews could declare that Christian believers should “Get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us, keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith” (Heb 12:1-2a).

Likewise, Paul declared that he had not yet attained perfection but remembering that Christ had placed a ministry and reward before him, he forgets any past achievement he may have attained (Phil 3:14-15a) and, “reaching out for the things that are ahead, with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus” (Phil. 3:15b-16). Comfort suggests, “Paul was saying he had answered God’s call to pursue Christ. The goal of that pursuit is to know Christ fully, and the prize is to come into the full reality of that knowledge—a reality that will not come into being until the eschaton.”³¹ Interestingly, Paul sets his remarks in the midst of a context that depicts his ministry for Christ in terms of an athletic contest. As runners prepare diligently and strive to compete successfully in a race, so Paul presses on in accordance with his divine call to ministry with his every desire and effort toward the future goal of a heavenly prize. As earthly runners received their prize at the end of the race from the officials, so Paul envisioned his obtaining his heavenly reward (cf. 2 Tim. 4:6-8a).³²

In a sense, then, the believer’s life is at its very heart a pilgrimage. Life on this present earth is not its final goal. In a manner such as Old Testament believers went joyfully on their pilgrimage to worship the Lord at festal seasons (cf. Ps 84:5), so in the final analysis all of the Christian’s life is lived as a pilgrim bound for that everlasting joy of worshiping the Lord in the heavenly and final eternity.

To be sure, the Christians’ pilgrimage, while often beset with difficulties, can none-the-less be productive and filled with an assurance that God is with them and the best is yet to come. As John Bunyan wrote,

Hobgoblin nor foul fiend
Can daunt his spirit;
He knows he at the end
Shall life inherit.
Then fancies fly away,
He’ll fear not what men may say;
He’ll labour night and day.³³

The hymn writer may well have captured the spirit of being a pilgrim in saying,

This world is not my home, I’m just passing through.
My treasures are laid up somewhere beyond the blue.
The angels beckon me from heaven’s open door,
and I can’t feel at home in this world anymore.³⁴

Application

By way of summary and application of the basic content of the above texts and remarks dealing with wandering, we believers must neither wander from the presence of God nor his standards. In fact, to do so invites his righteous response in judgment. Therefore, if we are tempted to do so, let us be prompt and earnest in seeking the help of our gracious, compassionate, and loving God (cf. Ps.103:1-18). For he will transform our desires into even better ones—those that are in harmony with those which God deems are best for us. Moreover, to begin wandering could lead to further wandering and take us farther away from God and his blessings. Still further, this could lead to even more severe chastisement. A viscous cycle, indeed!

Rather than wandering from God and following one’s own selfish, worldly desires, believers should keep in mind that this earth is not their true home and final destination. Ours is a pilgrim journey as we live in this present world. Therefore, as Peter admonishes his readers,

Dear friends, I urge you as foreigners and exiles (HCSB, “temporary residents”) to keep away from fleshly desires that do battle against the soul, and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. (1Pet. 2:11-12)

Believers therefore should remember and honor the fact that as pilgrims in this present world they really should put away selfish lusts and desires, which only cause their condition to deteriorate further. As Osborne advises, “We…can trust our lives to our Creator, but we are also at war with our ‘worldly desires.’ Every part of one’s life is involved—the physical and spiritual, the internal and external—when one gives in to sinful behavior. Satan is waging war against us.” ³⁵ English observes further,

The world and worldly influences all about us today correspond with the Gentiles of the Epistle, and we are to see that our conduct in the world is honest. It is not honorable, for example, for those of us who are united with Christ by virtue of His atoning sacrifice, to have fellowship with Christ rejecting men and women. Yes, contact, but not fellowship. ... Our contact…must be used to win them to the Savior, and not for fellowship.³⁶

In so doing, then, let us also be concerned for those who wander spiritually. As the hymn writer says,

Seeking the lost, yes, kindly entreating
Wanderers on the mountain astray;
“Come unto me” His message ³⁷ repeating,
Words of the Master speaking today.
Seeking the lost, and pointing to Jesus,
Souls that are weak and hearts that are sore;
Leading them forth in ways of salvation,
Showing the path to life evermore.

If they will respond properly they, too, may come to know the Lord and live so completely for him that at God’s final judgment they will glorify him in worship. Otherwise they face everlasting judgment. As Osborne observes, “The opponents will either find Christ and glorify God on judgment day in worship, or they will continue to reject him and ‘glorify God’ via forced submission at the final judgment, admitting only then that the Christians were right all along.”³⁸

In sum, let us so live lives that are surrendered to the indwelling Christ. As pilgrims in this present world, let us abandon self-centeredness and personal wandering, and bask in the full light of God’s abundant grace. May we be careful to keep his standards and be living testimonies as his redeemed people, glorifying the Lord and experiencing the blessings of his presence and his guidance. May the words of the hymn writer resound in our hearts:

O Jesus, I have promised to serve Thee to the end;
Be Thou forever near me, my Master and my Friend;
I shall not fear the battle, if Thou art by my side,
Nor wander from the pathway, if Thou wilt be my guide.³⁹

¹ Michel Eyquem Montaigne, “Essays,’ in Bartlett’s Familiar Quotations, eds., John Bartlett and Justin Kaplan (Boston: Little, Brown and Company, 16th ed. 1992), 145.

² An Appalachian carol, collected by John Jacob Niles, “I Wonder as I Wander.”

³ Matthew Arnold, “The Scholar Gypsy,” in Bartlett’s Familiar Quotations, op cit., 498.

⁴ Richard D. Patterson and Michael Travers, “Contours of the Exodus Motif in Jesus’ Earthly Ministry,” The Westminster Theological Journal, 66 (2004), 47.

⁵ Unless otherwise noted, all Scripture references are cited from the NET.

⁶ Kenneth A. Mathews, Genesis 1-11:26, The New American Commentary, ed. E. Ray Clendenen (Nashville: Broadman & Holman, 1996), 278-79. 1985), See also, A. Cohen, The Soncino Chumash (Jerusalem. The Soncino Press), 19. See also, Elmer A. Martens, “nwd,” in New International Dictionary of Old Testament Theology and Exegesis, ed. Willem A. VanGemeren (Grand Rapids: Zondervan, 1997, 5 vols.) 3:53.

⁷ Victor P. Hamilton, The Book of Genesis Chapters 1-17, The New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1990), 232.

⁸ Gary V, Smith, Isaiah 40-66, The New American Commentary, ed. E. Ray Clendenen (Nashville: Broadman & Holman, 2009), 310.

⁹ John N. Oswalt, The Book of Isaiah Chapters 40-66, The New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1998), 256.

¹⁰ Elmer A. Martens, “Jeremiah & Lamentations,” in Cornerstone Biblical Commentary, ed. Philip W. Comfort (Carol Stream, Il: Tyndale House, 2005, 18 vols.) 8:383.

¹¹ Charles H. Dyer, “Jeremiah,” in The Bible Knowledge Commentary, eds. John F. Walvoord and Roy B. Zuck (Wheaton: Scripture Press, 1985) 1147-48.

¹² Theo. Laetsch, Bible Commentary Jeremiah (Saint Louis: Concordia Publishing House, 1965), 145.

¹³ F. B. Huey, Jeremiah Lamentations, The New American Commentary, ed. E. Ray Clendenen (Nashville: Broadman & Holman, 1993), 472.

¹⁴ Richard D. Patterson, Hosea (Richardson, TX: Biblical Studies Press, 2009), 90.

¹⁵ Ibid., 91.

¹⁶ A. R. Fausett, “Jeremiah-Malachi,” in Robert J. Jamieson, A. R. Fausett, and David Brown, A Commentary Critical, Experimental and Practical on the Old and New Testament (Grand Rapids: Eerdmans, 1948, 6 vols.) 4:492.

¹⁷ Andrew E. Hill, “Zechariah,” in Cornerstone Biblical Commentary, ed. Philip W. Comfort (Carol Stream, Il: Tyndale House, 2008, 18vols.)10: 581.

¹⁸ Eugene H. Merrill, Haggai, Zechariah, Malachi (Chicago: Moody Press, 1994), 268.

¹⁹ Kenneth L. Barker, “Zechariah,” in The Expositor’s Bible Commentary, eds. Tremper Longman III and David E. Garland (Grand Rapids: Zondervan, 2008, rev. ed. 13 vols.) 8:803.

²⁰ Matthew Arnold, “The Scholar Gypsy” as cited in Bartlett’s Familiar Quotations, 498.

²¹ Bruce K. Waltke, Proverbs 15-21 in The New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 2005), 180.

²² “Wanderer, Wandering,” in Dictionary of Biblical Imagery, eds. Leland Ryken, James C. Wilhoit, and Tremper Longman III (Downers Grove: InterVarsity Press, 1998), 926.

²³ H. C. Leupold, The Psalms (Grand Rapids; Baker Book House, 1969), 757.

²⁴ J. J. Stewart Perowne, The Book of Psalms (Grand Rapids: Zondervan, 1976, 2 vols. in one) 2: 276. Indeed, the major thrust of this psalm testifies to God’s willingness to come to the aid of those who call to him for help.

²⁵ William J. Kirkpatrick, “Lord, I’m Coming Home.”

²⁶ J. W. Van DeVenter, “Sunlight.”

²⁷ Willem A. VanGemeren, “Psalms,” in The Expositor’s Biblical Commentary (rev. ed. 2008) 5:869.

²⁸ H. C. Leupold, The Psalms, 835.

²⁹ J Ramsey Michaels, “Hebrews” in Cornerstone Biblical Commentary, ed. Philip W. Comfort (Carol stream, Il: Tyndale House, 2009; 18 vols.) 13:437.

³⁰ F. F. Bruce, The Epistle to the Hebrews, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1964), 305-6.

³¹ Philip W. Comfort, “Philippians,” in Cornerstone Biblical Commentary (Carol Stream, Il: Tyndale House, 2008; 18 vols.) 16: 206.

³² See further, Richard D. Patterson, “Christians as Athletes,” Biblical Studies Press, 2013.

³³ John Bunyan, “The Pilgrim,” (v, 3) as cited in Masterpieces of Religious Verse, ed. James Dalton Morrison (New York: Harper & Brothers Publishers, 1948), 377.

³⁴ Mary Reeves Davis, “This World Is Not My Home.”

³⁵ Grant R. Osborne, “1-2 Peter,” in Cornerstone Biblical Commentary, ed. Philip W. Comfort (Carol Stream, Il, Tyndale House, 2011; 18 vols.) 18:189.

³⁶ E. Schuyler English, The Life and Letters of Saint Peter (New York: Publication Office “Our Hope,” 1941), 182-83.

³⁷ W. A. Odgen, “Seeking the Lost.”

³⁸ Osborne, “1-2 Peter,” op. cit., 190.

³⁹ John F. Bode, “O Jesus, I Have Promised.”

Paul’s Farewell Message to the Ephesian Elders (Acts 20:18-38)

Biblical Eldership Resources is dedicated to helping believers understand: 1. What biblical eldership is (Teaching) 2. How to implement biblical eldership in your local church (Implementation) 3. How to become more effective in the pastoral care that elders exercise over the local church (Effectiveness). Learn more at http://biblicaleldership.com

These messages (audio and text, with accompanying outline) were taught by Alexander Strauch at The Spurgeon's Fellowship conference in January 2013.

Paul’s speech to the Ephesian elders serves as a fitting conclusion to Acts 13-19, and the end of Paul’s three missionary journeys. This speech is an example of the kind of thing he would say upon his departure from a church. It is a beautiful summary of his concept of missionary work and pastoral work.

Pastoral Manual

Paul’s speech to the elders is a virtual pastoral manual. It is the only record of Paul speaking directly to elders.

It records his final words of exhortation, warning, and future predictions. It provides a dramatic description of who they are and what they are called by God to do.

In short, this sermon provides us with an excellent synopsis of the uniquely Pauline, Christianized teaching on church eldership.

For Every Church Elder to Know

Every elder, then, should master thoroughly the content of Paul’s apostolic message to the Ephesian elders.

History amply demonstrates that the truth of Paul’s message cannot be overstated or repeated too often. The appalling, centuries-long failure to stop false teachers from invading churches can be traced directly to disobedience to or ignorance of Paul’s warning to the Ephesian elders.

Every new generation of elders must grasp afresh the prophetic message to the Ephesian elders: Guard the church--wolves are coming!

1. Farewell: Be Warned and Encouraged

Related Media

Paul Summons The Ephesian Elders To Remember His Example

Pastoral Manual

Paul’s speech to the elders is a virtual pastoral manual. It is the only record of Paul speaking directly to elders.

It records his final words of exhortation, warning, and future predictions. It provides a dramatic description of who they are and what they are called by God to do.

In short, this sermon provides us with an excellent synopsis of the uniquely Pauline, Christianized teaching on church eldership.

For Every Church Elder to Know

Every elder, then, should master thoroughly the content of Paul’s apostolic message to the Ephesian elders.

Every new generation of elders must grasp afresh the prophetic message to the Ephesian elders: Guard the church--wolves are coming!

1. Paul Summons the Elders of The Church in Ephesus

As Paul concluded his third missionary journey and headed toward Jerusalem to arrive for the feast of Pentecost (May, AD 57), his ship docked for several days in the harbor of Miletus to unload and load its cargo.

Since Miletus is but thirty miles (48 k) south of the city of Ephesus, Paul seized the opportunity to summon the Ephesian elders to meet him in Miletus for a final farewell. This would take 2 to 4 days.

In Paul’s day, a council of elders pastored the Ephesian church. This is clear from the way in which Luke records Paul’s summon to the elders:

Now from Miletus he [Paul] sent to Ephesus and called the elders [elders] of the church [singular] to come to him (Acts 20:17).

Many people try to discard this passage by saying there was a city church and there was house churches; in each house church there was one elder. But this is simply not true. Let me answer this theory:

1) When people say to me, “There was one elder per house church,” I say, “No, there were two elders per house church, one deacon, and three widows.” They may ask, “How do you know?” I say, “The same way you know there was one elder per house church.”

2) The truth is this: the Bible says absolutely nothing about how a relationship works between a city church and the house churches. We are not given any information about this.

3) The texts of Scripture outright contradict this theory. According to Acts 14:23, Paul and Barnabas appointed elders (plural) church by church. According to James 5:14, we are to call the elders (plural) of the church (singular). According to our own Acts 20:17 passage, it is elders in the church (singular), how ever that worked out.

4) Second-century writers, 60 years later speak only of the church in Ephesus, not the churches in Ephesus. And of one overseer, a body of elders, and a body of deacons.

5) Eldership as a form of government is plural. It is shared leadership. This is how the Scripture presents this, in both the Old and New Testament. So even if there was one elder per house church, he would have to govern with the other elders and not make his own decisions.

6) Such a theory cannot be applied today in any way.

2. Paul Presents His Life and Ministry as an Example for the Elders to Follow, Acts 20:18-21

Paul begins this section by calling the elders to remember his living example. Three times in this speech, Paul appeals to their remembrance of past experiences with him (v. 18, 31, 34).

From his letters we know that he expects his converts to follow his model example, just as he follows Christ, 1 Cor. 11:1.

God teaches us much through the lives of people (Heb. 12:1 – The great cloud of witnesses.) For people who do not have literature or possibly cannot read, living examples is one of God’s ways of teaching great truths.

Truths and principles have to be fleshed out in real life. And they stick in the mind like glue. His example was a model for others to follow and to receive inspiration.

A. You Know My Manner of Life and Trials, v.19

The elders are to rehearse his life example. Notice that Paul emphasizes the whole time he was with them, even from the first day. He did not ride in on a white horse to lecture to them once a week. He lived with them day and night. His life was transparent to them.

What Paul wants to emphasize in this section is the manner of his ministry. He will deal with the content of his ministry later.

(1) Serving with All Humility

This is a key Pauline statement. Paul served as a slave serves his master, and he serves Christ and his body with humility. It is the heart of the true, Christian servant.

The great temptation of every servant of the Lord is the struggle with human pride, especially the dangers of religious pride. Pride grows in the human heart like lard on a pig, said Alexander Sol. Pride saturates our minds.

Paul was not like the Pharisees. They loved the chief seats in the synagogues. They loved the greetings in the marketplace. They loved titles. They loved money. They were very concerned about how people viewed them. They loved themselves. They used their religious position to exalt themselves and to gain advantage over other people. This is why they were such hypocrites (Luke 20:46-47).

Matthew 7 is a brilliant analysis of religious pride and self-righteousness.

How many of the servants of the Lord have used their Christian position simply to inflate their egos and to gain for themselves recognition, privilege, and even money? Jesus is very clear about this – humility is the path of his followers.

Nothing is more contrary to the Gospel of the cross of Christ than pride, or what Dr. Grounds called BIG SHOT SYNDROME. This is why one of the qualifications for an elder is “not arrogant” (Titus 1:7).

John the Baptists said, “I am not even worthy to carry His sandals.” We are nothing – He is everything.

Let us all seek to be men who are humble, because the proud man is self-deceived and will never be exalted by Christ.

Let us be Phil.-2 leaders and have the attitude of Christ. Humility is reality. Humility draws people;

Pride repels people.

Like our Lord, let us be prepared to wash one another’s feet and follow the example of our great Lord (John 13).

It is so important that our lives and our work and our relationships are marked by humility, not pride or conceit.

(2) Serving with Tears

There are many tears in Christian ministry. There are many heartaches in this life. We face deaths of loved ones, sickness, cancers.

We face failure with people we have spent a lifetime working with, who turn on Christ.

Our life’s work can blow up in our face.

Some desert the faith

Some have their marriages ruined

Some fail sexually

Some face church discipline

Some split the church and families

The problems are endless.

The Corinthians caused Paul terrible heartache and anxiety.

The book of Galatians shows the heartache he faced with his converts.

2 Timothy 1:15 speaks of the Asian defection from Paul.

If you have worked with people, you know there are many tears over so many sad situations. George Verwer calls missions work “messy-ology.”

(3) Serving while Persecuted

No one has faced the persecution that the Apostle Paul faced, especially from the Jews. Read of this in Acts where 40 influential men would not eat or drink till they killed him. He was constantly hounded by his opponents. He had many enemies. Death faced him regularly. Read 2 Corinthians 11.

B. You Know My In-depth Method of Teaching and Evangelism, vvv.20-21

First, he had them remember his example. Now he has them remember his teaching ministry. He emphasizes the thoroughness of his teaching ministry.

Paul makes the very important claim that he held back nothing that was profitable doctrinally. This is a major point in this farewell message. He will leave them, but his teachings will remain. Twice he mentions this point of withholding no truth.

This emphasizes the comprehensive nature of Paul’s teaching ministry.

There is always the temptation of church leaders to avoid certain controversial subjects or to not tell the whole story, like hell and judgment.

Dave Peterson suggests, “that some of the elders may have faced the temptation to water down the message. Paul’s refusal to dilute the truth is highlighted in several of his letters (2 Cor. 2:17; 4:2-5; Gal. 4:16).”

More about this in verse 27.

(1) Teaching

We know that the church in Ephesus was a well-established church. Paul spent three intensive years in Ephesus teaching the church and reaching out with the gospel (AD 53-56). We should not think that the original believers in Ephesus were biblically or historically illiterate. They were thoroughly taught by Christ’s apostle and master teacher of the Gentile churches.

Paul, like his Master, was preeminently a teacher. When people described Jesus Christ, they said, “Teacher.”

In his great commission, teaching new converts to obey all that He taught them is part of the commission. But note carefully, it is teaching them to obey all his teaching, which is much more than cognitive-oriented teaching. This is obedience-oriented teaching.

So, Paul is a preeminently a teacher of the Gentiles.

Elders are teachers, or they are not elders. Please note Titus 1:9. The reason eldership does not work in churches today is because they do not have biblical elders – they have board elders. All elders must know the Bible, Christian doctrine, and be able to protect the church from false teachers, or they are not elders.

Paul is so concerned about this issue that he says to the struggling church in Ephesus, “give double honor to the elders who labor in preaching and teaching” (1 Tim. 5:17-18).

Public Teaching

He taught them in public, which means this was not an esoteric religion that only the illuminati or a private, sectarian group can understand. He rented the lecture hall of Tyrannus (Acts 19:8-9) for 2 years to teach publicly for all to come and hear. He would also have used earlier the synagogue.

House to House (Acts 18:7-8)

Some of the best teaching you will ever find for profit will be in home teaching. I had Bible studies for many years in my home, where we could go for hours and we could get very deep into the text. The home setting is informal, relaxed, more conversational, more interactive, and in many ways, impacting on the mind.

(Illustration, Jim Gilliland.)

(2) Testifying both to Jews and to Greeks

Repentance towards God

What is repentance? D. A. Carson gives a good definition of repentance:

What is meant is not merely an intellectual change of mind or mere grief, still less doing penance, but a radical transformation of the entire person, a fundamental turnaround involving mind and action and including overtones of grief, which results in “fruit in keeping with repentance.” Of course, all this assumes that man’s actions are fundamentally off course and need radical change.

Through repentance, one will demonstrate:

That he accepts Christ’s evaluation of its fallen condition,
That he has judged himself according to Christ’s Word to be sinful and deserving of divine discipline,
That he grieves over his loss of love and displeasure to Christ,
That he is turning away from sin and returning to his past life of love,
That he will, by God’s grace, take appropriate action.

Remember that Paul is talking to people who were once idolaters and believed in many gods. They must repent and completely turn away from polytheism, and turn to the only true living God.

And with Jews, we know that John the Baptist’s first words were “Repent.” The Old Testament covenant people of God needed, above all, repentance. They were not ready for their Messiah.

Faith in our Lord Jesus Christ

Repentance emphasizes the negative aspect of the response to the Gospel, and faith, the positive side of salvation. These two qualities are two sides of the same coin.

Dave Peterson writes this, “Genuine faith demands repentance, and sincere repentance will continue to flow from saving faith” (p. 565).

I want to make a comment about this title – a short side bar. Too many people to day just say, “Jesus.” Jesus, Jesus, Jesus. Now, there is nothing wrong with saying Jesus, but there is something wrong if we never call Him Lord or Christ or Christ Jesus. Here Paul gives Him His full title. He is not just Jesus – He is the Lord, He is the Christ. Let us be careful of this overuse of His earthly name.

I want you to notice that our belief is in a Person. Romans 1 says, “The Gospel of God… concerning His Son.” (Rom. 1:1, 3) The Gospel is about the Son of God and His redemptive work.

We are not believing in some abstract, theological propositions or philosophical guess work or speculations. We are believing in a Person – the most wonderful Person who ever lived, who God said, “This is my beloved Son, in whom I am well pleased.” He is the reason for breathing. Actually, Christ is our life.

His life is recorded in four Gospels for all the read and study and evaluate.

3. Paul Declares His Total Dedication to the Gospel Mission, Acts 20:22-24

Going to Jerusalem

Paul shifts gears now, and turns to his up-and-coming travels. Paul is going to Jerusalem. He is at this time carrying the offering from the Gentile churches.

As he travels, the Holy Spirit through prophets warn him that imprisonment and afflictions await him. The Holy Spirit was not prophesying prosperity and health and success and long life. This is the perfect time to run and hid under one bed or get out of ministry. NO, he is faithful to his call and will fact death if he needs to. He is a man of courage and faithfulness. He is fearless.

It is in this context that Paul states his amazing dedication to the Gospel.

Outstanding Declaration

Here is one of the most inspiring statements in the New Testament.

Nothing matters to Paul more than the completion of his task of spreading the message of Christ crucified. Paul is willing to lose his life for the sake of the Gospel.

Paul duplicates his Master’s own determination to complete His mission as laid out by His Father. How many of us can say this? I find this very convicting.

First, he says, “I do not account my life of any value not as precious to myself.” Here is a man who is so dedicated to the Gospel, that his own future life, his own reputation, his own comfort, his own securities are of no account to him. On a scale, his own life is out weighted by his commission in the gospel.

You can feel his conviction! You can feel his energy, his unction.

Two Images

Paul uses two images.

(1) One is to run the race and complete the course. This is a marathon, a cross country race.

(2) The other is to accomplish the commissioned ministry he received from Christ. In this, he follows the Lord Jesus.

Message Received From God

Notice that the ministry is something he received from the Lord Jesus.

He did not sign up to be an apostle. Christ took the initiative and reached down and saved him.

The Gospel was revealed to him from heaven. It is a revelation. He is the messenger, the emissary. He did not make up this message. He is not a novel theologian, a clever rabbi.

I don’t think anyone would ever think up the Gospel, or think up being “in Christ,” or “adoption,” or “the body of Christ made up of Jew and Gentile,” “one new man, one new humanity.” It must be by revelation. This is brought out in the book of Revelation.

Testifying to the Gospel of the Grace of God

His ministry is to testify to the good news of the grace of God.

In Acts, the word “Gospel” (euangelion) is used only here and in Acts 15:7. The verb, however, “to evangelize” (euangelizomiai) is used often.

The grace of God is a major theme in Paul’s letters. Paul’s gospel is not the gospel of human merit or works or law-keeping. We are saved by Grace. Sinners before a holy God need grace.

Paul could never get over God’s grace in giving his Son to undeserving sinners.

The older you get the more you will appreciate God’s grace. This is why it is good news.

In Acts 15:11, Peter also speaks of the Gospel as “the grace of our Lord Jesus Christ” that is for Jew and Gentile on the same basis Paul gives (Acts 15:11). There is an important point here. Paul and Peter preach the same Gospel of God’s grace.

Most often in Acts, the Gospel is called “the word,” although there are other, different phrases for it.

Paul was the most gospel centered man who ever lived. His ministry is gospel centered. He was not ashamed of the gospel.

Oh that we might love to preach the grace of God in the Gospel!

Acts: Luke reports that as a result of Paul’s ministry in Ephesus, “all the residents of Asia heard the word of the Lord, both Jews and Greeks.” In addition, “the word of the Lord continued to increase and prevail mightily” (Acts 19:10-11, 20). Paul’s impact upon Ephesus was so influential that the message of the gospel threatened the city’s economic stability and religious worship, resulting in a city-wide riot and Paul’s eventual departure from Ephesus (Acts 19:1-41).

Paul is an example to follow. He is inspiring. He moves people. People without convictions or passion don’t influence people or move people.

Outline: Paul’s Farewell Message to the Ephesian Elders (Acts 20:18-38)

Related Media

1. Paul Summons the Elders of the Church in Ephesus

“Now from Miletus he (Paul) sent to Ephesus and called the elders of the church to come to him.”

2. Paul Presents His Life and Ministry As an Example for the Elders to Follow (Acts 20:18-21)

A. You Know My Life and Trials, v. 19

“…serving the Lord with all humility and with tears and with trials that happened to me through the plots of the Jews.”

(1) Serving with All Humility

(2) Serving with Tears

(3) Serving while Persecuted

B. You Know My In-Depth Method of Teaching and Evangelism, vv. 20-21

(1) Teaching, v. 20

“…teaching you in public and from house to house,”

(2) Testifying, v. 21

“...testifying… of repentance toward God and of faith in our Lord Jesus Christ.”

3. Paul Declares His Total Dedication to the Gospel Mission (Acts 20:22-24)

4. Paul Relinquishes His Responsibility As Their Teacher and Leader, (Acts 20:25-27)

5. Paul Charges the Ephesian Elders to Guard the Church from Wolves (Acts 20:28)

Soul Care

“Pay careful attention to yourselves…”

“Those are not likely to be skillful or faithful keepers of the vineyards of others who do not keep their own.”
- Matthew Henry

Take heed to yourselves because the tempter will make his first and sharpest attack on you.... He knows what devastation he is likely to make among the rest if he can make the leaders fall before their eyes. He has long practiced fighting, neither against great nor small, comparatively, but against the shepherds--that he might scatter the flock.... Take heed, then, for the enemy has a special eye on you. You are sure to have his most subtle insinuations, incessant solicitations and violent assaults. Take heed to yourselves, lest he outwit you. The devil is a greater scholar than you are, and a more nimble disputant.... And whenever he prevails against you, he will make you the instrument of your own ruin.... Do not allow him to use you as the Philistines used Samson--first to deprive you of your strength, then put out your eyes, and finally to make you the subject of his triumph and derision.
- Richard Baxter

“Error has many attractive faces by which even the most experienced may be beguiled.”
- Michael Green

All the Flock

“Pay careful attention…to all the flock”

The Elders’ Divine Placement by the Holy Spirit

“all the flock, in which the Holy Spirit has made you overseers…”

(1) The Spirit’s sovereign will

(2) The immense value of the Church and the Cross of Jesus Christ

(3) The inevitable onslaught of false teachers

Made You Overseers

“… the Holy Spirit has made you overseers…”

The word “overseer” indicates supervision, protection, management, guarding, and care of the flock of God.

Overseers to Shepherd the Flock

“overseers, to care for the church of God…”

“To shepherd” means to govern the church of God, to provide leadership and guidance for the church, to teach and correct from God’s Word, and to provide protection from all dangers that threaten the life of the church.

The Church of God, which He Obtained with His Own Blood

“the church of God, which he obtained with his own blood.”

“With this we touch the mainspring of all true defense and shepherding of the church: the cost at which God bought it.”
- David Gooding

Can you not hear [Christ] saying, “Did I die for these people, and will you then refuse to look after them? Were they worth My blood, and are they not worth your labor? Did I come down from Heaven to seek and to save that which was lost, and will you refuse to go next door, or to the next street or village to seek them? How small is your labor or condescension compared to Mine! I debased Myself to do this, but it is your honor to be so employed. Have I done and suffered so much for their salvation, and will you refuse that little that lies upon your hands?”

Every time we look out upon our congregations, let us believingly remember that they are purchased by Christ’s blood, and that therefore they should be highly regarded by us.

- Richard Baxter

“Love so amazing, so divine, demands my soul, my life, my all.”
- Isaac Watts

6. Paul Warns the Elders That Fierce Wolves Are Coming from Without and from Within (Acts 20:29-31)

Fierce Wolves Are Coming

“I know that after my departure, fierce wolves will come in among you, not sparing the flock.”

2 Peter 2:1 – “But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, brining upon themselves swift destruction.”

False Teachers from Within the Flock

“And from among your own selves will arise men speaking twisted things,

To Draw in Disciples after Them

“… fierce wolves will come in among you… to draw away the disciples after them.”

Be Alert

“Therefore be alert…”

Paul’s Personal Example of Vigilance

“… remembering that for three years I did not cease night and day to admonish everyone with tears.”

“Paul’s address to the Ephesian elders is remarkable for this, that his exhortation to defend the church of God occupies scarcely more than four verses; but the model he offers of how the defense should be conducted occupies at least thirteen. The model he offers is of course himself and his behaviour towards the church during the years he was with them.”
- David Gooding

Admonished Everyone
Tears

Philippians 3:18 - “For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ.”

Each One
Alertness, Watchfulness

7. Paul Entrusts the Elders to God and His Word (Acts 20:32)

A. Entrusted to God

“And now I commend you to God...”

Deuteronomy 8:15,16 – “He led you through the great and terrible wilderness, with its fiery serpents and scorpions and thirsty ground where there was no water; He brought water for you out of the rock of flint. In the wilderness He fed you manna which your fathers did not know, that He might humble you and that He might test you, to do good for you in the end.”

Deuteronomy 2:7 – “For the Lord your God has blessed you...He has known your wanderings through this great wilderness. These years the Lord your God has been with you; you have not lacked a thing.”

2 Corinthians 1:9 – “Indeed, we had the sentence of death within ourselves in order that we should not trust in ourselves, but in God who raises the dead.”

2 Corinthians 3:5 – “We are [not] adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God.”

B. Entrusted to the Word of His Grace

“I commend you... to the word of his grace,”

Deuteronomy 8:3b – “Man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the Lord.”

Here [Deut. 8] we have the only true, the only safe, the only happy attitude for man, namely, hanging in earnest dependence upon “every word that proceedeth out of the mouth of the Lord...” We may well say there is nothing like it in all this world. It brings the soul into direct, living, personal contact with the Lord Himself.... It makes the Word so absolutely essential to us, in every thing; we cannot do without it.

There is not a single crisis occurring in the entire history of the Church of God, not a single difficulty in the entire path of any individual believer, from beginning to end, which has not been perfectly provided for in the Bible. We have all we want in that blessed volume, and hence we should be ever seeking to make ourselves more and more acquainted with what that volume contains, so as to be “thoroughly furnished” for whatever may arise, whether it be temptation of the devil, an allurement of the world, or a lust of the flesh; or, on the other hand, for equipment for that path of good works which God has afore prepared that we should walk in it.

And it never fails those who simply cleave to it and confide in it. We may trust Scripture without a single shade of misgiving. Go to it when we will, we shall always find what we want...A few sentences of holy Scripture will pour in a flood of divine light upon the heart and conscience, and set us at perfect rest, answering every question, solving every difficulty, removing every doubt, chasing away every cloud, giving us to know the mind of God, putting an end to conflicting opinions by the one divinely competent authority.

What a boon, therefore, is holy Scripture! What a precious treasure we possess in the Word of God! How we should bless His holy name for having given it to us! Yes? And bless Him, too, for everything that tends to make us more fully acquainted with the depth, fullness, and power of those words of our chapter, “Man shall not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live.”
- C. H. Mackintosh (1820-1896)

8. Paul States His Example of Selflessness, Hard Work, and Compassion (Acts 20:33-35)

A. Not Covetous

“I coveted no one’s silver or gold or apparel.”

B. Hard Work

“You yourselves know that these hands ministered to my necessities and to those who were with me.”

C. Help the Weak

“In all things I have shown you that by working hard in this way we must help the weak.”

D. Generosity

“‘It is more blessed to give than to receive.’”

9. Paul Bids the Elders Farewell (Acts 20:36-38)

“And when he had said these things, he knelt down and prayed with them all. And there was much weeping on the part of all; they embraced Paul and kissed him, being sorrowful most of all because of the word he had spoken, that they would not see his face again. And they accompanied him to the ship.”

1 Peter 5:4 – “And when the Chief Shepherd appears, you will receive the unfading crown of glory.”

Related Topics: Introductions, Arguments, Outlines

2. Farewell: Protect God’s Flock

Related Media

Note: Outline numbering continued from Part 1

4. Paul Relinquishes His Responsibility as their Teacher and Leader, Acts 20:25-27

Now, Paul again uses, as in verse 22, similar language to move to his next thought, that this is his final meeting with his former colleagues (v. 25). Sadly, he must say,

“And now, behold, I know that none of you among whom I have gone about proclaiming the kingdom will see my face again.”

Proclaiming the Kingdom, Acts 20:25

By “kingdom,” Paul means the overall plan of God. Some people think that the kingdom of God is the overall theme of the Bible. Certainly there is the universal kingdom of God, and there are phases of this, such as the mediatorial kingdom that pre-millenialists would believe in, or others, a spiritual kingdom presently in the church. Whatever your belief about the kingdom, it is certainly a major theme, and it will open and close the book of Acts. What I get from this is that Paul deals with the full plan of God from beginning to end. God works with a plan.

Watchmen, v. 26 (Ezk. 33:4-5)

Paul begins v. 26 with an emphatic statement. He is dead serious. Paul uses the Old Testament watchmen terminology that he has guarded the city from invaders and enemies. Thus, if there is any problem of false teachers attacking the church, it did not happen on his watch. Thus he says he is innocent of the blood of all. Again, for the second time, he emphasizes that he did not shrink from teaching them the whole counsel of God.

Declaring to you the whole counsel of God, v. 27

We have here a deep insight into the thoroughness in which Paul trained the elders and the church. There are great lessons here for us if we will listen. This means the whole plan of God, the comprehensive will of God and redemptive plan. This is laid out in Romans and Ephesians beautifully. This is all tied to the preaching of the Gospel, Paul’s primary message. The Gospel has many dimensions to it. We can never exhaust the plan of God in the Good News. Ephesians has been called the crown of Paulinism. It explains God’s universal plan for the church. It is the big picture. There is a mighty lesson for us all here. Paul taught the whole counsel of God. This means the whole plan of God.

So, I want to ask you: are you teaching the whole counsel of God? Or do you just preach scattered sermons?

The fact is this: our people by in large have no conception of the development of the story of the Bible. They have no idea how the books of the Bible fit in the overall scheme, nor do they understand the development of the covenants, or that the Bible is a progressive revelation.

I have a real passion to help people see the whole biblical story and the great redemptive events of the Bible, the chief characters of the Bible, the covenants, the great themes of Scripture, the prophets, and the law.

We can say the same thing about the New Testament. In a study done at one of our top Christian colleges, students were asked to place in chronological order the names of the chief figures of the Scriptures. 80% of the students could not put these biblical figures in proper chronological order.

Paul’s words here are a ringing challenge to us all. Every new believer needs to learn the full counsel of God. No wonder Paul can leave with confidence that he has done his job.

This is why it is important that we teach the church books like Romans, Galatians, 1 Corinthians.

(Give the illustration of the pastor from Long Island.)

5. Paul Charges the Ephesian Elders to Guard the Church from Wolves, Acts 20:28

Paul begins his main exhortation to the Ephesian elders with the warning

“Pay careful attention to yourselves and to all the flock.”

He wants the elders to do their job effectively. In a sense, he is focusing them. When he is done, there should be no question as to what they are to do.

The verb rendered “pay careful attention” = (prosecho) “to keep watch” or “pay strict attention” or “guard.” This verb is often used in the context of false teaching (Deut. 12:30; Matt. 7:15; 16:6,12; Luke 20:46).

It is an imperative verb, and the tense used here indicates continuous action. So Paul is saying, “keep a constant watch over yourselves and all the flock.” The opposite would be to neglect the flock, to be inattentive, or to be preoccupied with other matters so as to be unaware of the problems and dangers confronting the flock. In contrast, “Unceasing vigilance is the essential requirement in shepherds.”¹ The idea is watchfulness, alertness.

Soul Care

“Pay careful attention to yourselves.” In order to fulfill their task, the elders must first vigilantly protect their own spiritual condition. Spurgeon calls this matter “soul care.” An elder cannot guard the spiritual lives of others if he cannot guard his own soul. Matthew Henry: “Those are not likely to be skillful or faithful keepers of the vineyards of others who do not keep their own.”² So Paul wisely charges the elders to first keep watch over their own spiritual lives.

The well-known Puritan writer Richard Baxter (1615-1691), in his classic work The Reformed Pastor, sounds the alarm that Satan “has a special eye” for the guardians of the flock. Satan knows that if he can destroy the shepherds, he can swiftly invade and devour the flock:

Elders, therefore, must take whatever action is necessary to guard their daily walk with God. Michael Green reminds us that,

“error has many attractive faces by which even the most experienced may be beguiled.”⁴

Elders must also guard themselves against being ensnared by the pleasures and cares of this world. They must guard against bitterness of heart, discouragement, spiritual laziness, and unbelief. They must keep their minds and hearts fixed firmly on Jesus Christ (Heb. 12:1-3).

I want to remind you all that as you get older, this may even be a greater temptation. John Owen writes: “Watch over your heart when you get older.” It is easy to become lazy at heart, indifferent, bitter, cynical, and very self-centered. Guard your soul.

We guard our souls by diligent prayer, by consistent and persistent Bible reading, by strong accountability with fellow Christians, by confessing sin regularly, by reading and keeping in touch with new trends, by going to good conferences, by protecting ourselves from life’s many distractions, by protecting our lives from hyper-busyness. It is the responsibility of each of us to guard our souls.

All the Flock

In addition to guarding themselves, elders must guard “pay careful attention to all the flock,” that is, the local Christian congregation.

To effectively communicate his exhortation, Paul employs the familiar, Old Testament imagery of the flock-shepherd relationship. He describes the local church as a flock of sheep that the elders are to shepherd and, especially, to protect from wolves.

The sheep-shepherd image beautifully illustrates the church’s need for leadership and protection. An essential part of this metaphor is the inseparable relationship between the sheep and the shepherd. The more you can learn about sheep and shepherds, the more it will help you in having a mental concept of what you are to do, and what the people are like. I highly recommend the books by Phillip Keller. They are very profitable.

Sheep

Because sheep are defenseless, an unguarded flock is in danger. So there must always be shepherds to keep watch over the flock. Throughout Scripture, a shepherdless flock is deplored and lamented (Num. 27:17; 1 Kings 22:17; Zech. 10:2; Matt. 9:36).

The command to guard the flock means that the elders must keep their minds on the church.

They must be watchful and observant.
They must be attentive at all times to the spiritual well-being of the people. They must watch for people who have wandered off from the flock or for new believers who are struggling to survive.
They must constantly be alert to dangers both from outside the flock and from within.
They must know about new trends and doctrines that will influence the people. Great King Solomon gives the same counsel when he writes, “Know well the condition of your flock, And pay attention to your herds” (Prov. 27:23).

Finally, we must not overlook Paul’s use of the significant, little word “all.” The elders are responsible to protect all the sheep--the whole flock, not just their favorite portion of the flock. None must be neglected, for all are precious.

The word all points out the difference between the elder’s role and the role of others who also faithfully minister in the local flock: the elder’s role entails the overall management of the entire flock, not just a part of it.

Like every other member of the congregation, an elder will have personal interest in and involvement with a specific ministry such as a small group Bible study, music, youth, Sunday School, counseling, missions, or evangelistic outreach. These ministries have a limited number of people and responsibilities to attend to, and one does not need to be an elder to do them. But the role of the church elder involves the individual and corporate responsibility to care for the whole flock with all its people, programs, and problems. So most elders carry a number of specific responsibilities, as well as the responsibility of the body of elders to assume the overall management of the entire flock. Not everyone qualifies for this responsibility (1 Tim. 3:1-13). It is a heavy load that few men care to accept.

The Elders’ Divine Placement by the Holy Spirit

Paul reminds the elders that they are divinely placed in the flock: “All the flock, in which the Holy Spirit has made you overseers.” Having stated his main charge to “pay careful attention,” Paul goes on to reinforce it in the rest of verse 28 and verses 29-31. In typical Pauline fashion, he explains the underlying doctrinal bases for his command to guard the flock:

The Spirit’s sovereign will,
The immense value of the Church, the Cross of Jesus Christ,
The inevitable onslaught of false teachers

Paul reminds the elders that it was God, the Holy Spirit, who made them overseers for the express purpose of pastoring the flock. The verb “made” comes from the Greek word tithemi, which generally means “put” or “placed.” In this case the translation “placed” or “set” seems to fit the context best: the local flock they are to guard is the very one the Holy Spirit placed them in as overseers. The verb’s middle voice expresses the wonderful truth that the Holy Spirit did this for His own wise purposes.⁵ Moreover, the verb is used in the New Testament to indicate a special theological sense of divine appointment or placement (Acts 13:47; 1 Tim. 1:12; 2 Tim. 1:7,11).

This is clearly the intent in 1 Corinthians 12 where Paul writes, “But now God has placed the members, each one of them, in the body, just as He desired” (12:18; cf. 12:28). Thus these men are overseers by divine placement, initiative, and design.

The Holy Spirit

Paul stresses the personality and will of God the Holy Spirit in determining who oversees the church of God. It was not the church nor the apostles that placed these men as overseers. It should be noted that Luke, although giving the history of the expansion of the Gospel, has much good, solid theology in his book. We should never be afraid to glean theology out of Acts. We have to be careful, but it is full of Divine truth about the Holy Spirit, Christ, and the Gospel.

Although human means were not excluded from the process, the placement was ultimately made by a divine person, God the Holy Spirit. So as God’s overseers, the elders must guard the church with their lives. To do anything less would be to disobey the One who ultimately appointed them.

Made You Overseers

Following the reference to “elders” in verse 17, we might expect to read that the Holy Spirit set these men as “elders” to shepherd the church of God (verse 28). Instead, verse 28 refers to the elders as “overseers.” Paul has just exhorted the elders to keep watch over the flock, so it is appropriate for him to call them “overseers.” The word indicates supervision, protection, management, guarding, and care of the flock of God. It stresses function and the word “elder” stresses position, status, honor. Elders’ function is to oversee God’s sheep.

To Shepherd the Church of God

The purpose for which the Holy Spirit placed the elders in the flock as overseers was “to shepherd the church of God.” The ESV translates this Greek verb “to care for”. This is not a good translation. It is not the Greek verb. This is the verb “to shepherd”. The verb “shepherd” (poimaino) means “to tend as a shepherd,” which encompasses the complete shepherding task of leading, folding, feeding, and guarding the sheep. This image of shepherding perfectly fits the Holy Spirit’s purpose for the elders.

The shepherd imagery blends the ideas of authority and leadership with self-sacrifice, tenderness, wisdom, hard work, loving care, and constant watchfulness.

Shepherding requires long hours of work and complete attention--the shepherd must always be with the sheep.

It demands knowledge of the sheep, good management skills, and courage in the face of danger.

Most important, it demands love for the sheep. (Ill. John the shepherd in Spain)

Thus, “to shepherd” means to govern the church of God, to provide leadership and guidance for the church, to teach and correct from God’s Word, and to provide protection from all dangers that threaten the life of the church.

We should note that in the New Testament the verb shepherd is used three times in the context of Christian leaders:

(1) Jesus charged Peter to shepherd His sheep (John 21:16);

(2) Peter charged the Asian elders to shepherd the flock of God (1 Peter 5:1a,2a); and,

(3) Paul reminded the Ephesian elders that the Holy Spirit placed them as overseers to shepherd the church (Acts 20:28). Twice, then, elders are given the mandate to shepherd, that is, to pastor, the local church.

The noun shepherd, however, is used only once to describe Christian leaders. In Ephesians 4:11 Paul lists five spiritual gifts, and one is the gift of shepherding: “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors [shepherds] and teachers.”

So just as there are gifted evangelists and teachers, there are gifted shepherds. It is also noteworthy that in the New Testament, the term shepherd (pastor) is never used as a title for a church leader. Christ alone is given the title of shepherd.

The Church of God, which He Obtained with His Own Blood

He has already called the church “a flock.” Now he calls it “the assembly of God.”

The flock the elders pastor is a flock of unspeakable worth. It is special because it is “the church of God.” It is God’s congregation of people. It does not belong to the elders, the apostles, or any man. God called His flock into being and He is the One who cares for it, sustains it, and provides for it.

His Own Blood

Paul further expresses the magnitude of the worth of “the church of God” by the clause, “which He obtained with His own blood.” This is one of the great theological statements of the book.

Bible translators disagree over both the correct Greek text and the proper translation of this clause,⁶ but we must not permit these technical problems to detract from the statement’s intent and impact. Whatever the correct rendering may be, the point regarding the immeasurable worth of God’s church is still made.

“With this we touch the mainspring of all true defense and shepherding of the church: the cost at which God bought it.” (David Gooding)⁷

The price one is willing to pay for an object demonstrates its value. For the Church, God gave His only Son as a sin-bearing sacrifice. The Son bled and died for the Church. How could God have paid more for His Church? He has paid an incalculable price. How God must love the Church! How much it must mean to Him when His chosen elders earnestly care for His blood-bought children. Richard Baxter dramatically captures the passion of Paul’s persuasive reasoning when he states,

Everytime we look out upon our congregations, let us believingly remember that they are purchased by Christ’s blood, and that therefore they should be highly regarded by us.⁸

What an immense honor it is to shepherd the church of God! It is a most serious matter when a pastor elder is inattentive to the needs of the church of God, yet this remains a common, worldwide problem.

I am convinced that one of the key reasons elders neglect the congregation and many men lack the desire to be elders is that they fail to comprehend the inestimable value of the church of God and fail to appreciate the Cross of our Lord Jesus Christ (2 Cor. 5:14,15). When men grasp the eternal value of God’s flock and the nearly unimaginable price paid for our salvation, they should be inspired to commit their lives wholeheartedly to caring for the church of God. As the great hymn writer Isaac Watts wrote: “Love so amazing, so divine, demands my soul, my life, my all.” (Isaac Watts)⁹

¹Gooding, True to the Faith: A Fresh Approach to the Acts of the Apostles, p. 360.

² The NIV Matthew Henry Commentary (Grand Rapids: Zondervan, 1992), p. 529.

³ Richard Baxter, The Reformed Pastor (repr. Grand Rapids: Sovereign Grace, 1971), p. 7.

⁴ Michael Green, The Second Epistle General of Peter and the General Epistle of Jude, Tyndale Bible Commentaries (Grand Rapids: Eerdmans, 1968), p. 149.

⁵ Commenting on the verb tithemi and its use in the middle voice, J.I. Packer writes: “In the middle voice (which insofar as it differs from the active accentuates the thought of action for the agent's own benefit).... The thought of God settling what shall be by sovereign decision runs through all these passages” (J.I. Packer, “tithemi,” in The New International Dictionary of New Testament Theology, ed. Colin Brown, 3 vols. (Grand Rapids: Zondervan, 1(1975): 477).

⁶ The best rendering seems to be, “the church of God, which He obtained by means of the blood of His own One.” For an alternate translation, The Revised English Bible reads, “the church of the Lord, which he won for himself by his own blood.”

⁷ Gooding, True to the Faith: A Fresh Approach to the Acts of the Apostles, p. 360.

⁸ Baxter, The Reformed Pastor, p. 55.

⁹ http://www.cyberhymnal.org/htm/w/h/e/whenisur.htm

You are here

From the series: John PREVIOUS PAGE | NEXT PAGE

Lesson 95: What Will You Do With Jesus? (John 18:28-19:16)

1. You can reject Christ because He threatens your religious pride and self-righteousness.

2. You can reject Christ because, while you have nothing against Him, to follow Him would cost you your career.

3. You can reject Christ because you’re living for good times and are indifferent about eternity.

4. You can accept Christ’s death in your place for your sins.

5. The kingly majesty of Jesus Christ calls you to trust in Him as Savior and Lord.

Conclusion

Application Questions

From the series: John PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book V (Psalms 107-150) PREVIOUS PAGE | NEXT PAGE

Psalm 125

From the series: Psalms: The Hymnal Of Israel, Book V (Psalms 107-150) PREVIOUS PAGE | NEXT PAGE

From the series: Vivendo em amor: Os Segredos dos Casamentos Bíblicos PREVIOUS PAGE | NEXT PAGE

10. Coisas Impossíveis Realmente Acontecem – A História de Zacarias e Isabel

Vamos conversar sobre isso

From the series: Vivendo em amor: Os Segredos dos Casamentos Bíblicos PREVIOUS PAGE | NEXT PAGE

From the series: Vivendo em amor: Os Segredos dos Casamentos Bíblicos PREVIOUS PAGE | NEXT PAGE

11. Confia em Mim? – A História de José e Maria

Vamos conversar sobre isso

From the series: Vivendo em amor: Os Segredos dos Casamentos Bíblicos PREVIOUS PAGE | NEXT PAGE

From the series: Vivendo em amor: Os Segredos dos Casamentos Bíblicos PREVIOUS PAGE | NEXT PAGE

12. Sejam Honestos – A História de Ananias e Safira

Vamos conversar sobre isso

From the series: Vivendo em amor: Os Segredos dos Casamentos Bíblicos PREVIOUS PAGE | NEXT PAGE

Wanderer Or Pilgrim?

Examples of Wandering in the Early Old Testament Accounts

Examples of Wandering in the Prophetic Writings

Examples of Wandering in the Poetic Books

Wandering vs. Pilgrimage

Application

Paul’s Farewell Message to the Ephesian Elders (Acts 20:18-38)

Pastoral Manual

For Every Church Elder to Know

From the series: Paul’s Farewell Message to the Ephesian Elders (Acts 20:18-38) PREVIOUS PAGE | NEXT PAGE

1. Farewell: Be Warned and Encouraged

Paul Summons The Ephesian Elders To Remember His Example

Pastoral Manual

For Every Church Elder to Know

1. Paul Summons the Elders of The Church in Ephesus

2. Paul Presents His Life and Ministry as an Example for the Elders to Follow, Acts 20:18-21

A. You Know My Manner of Life and Trials, v.19

(1) Serving with All Humility

(2) Serving with Tears

(3) Serving while Persecuted

B. You Know My In-depth Method of Teaching and Evangelism, vvv.20-21

(1) Teaching

Public Teaching

House to House (Acts 18:7-8)

(2) Testifying both to Jews and to Greeks

3. Paul Declares His Total Dedication to the Gospel Mission, Acts 20:22-24

Going to Jerusalem

Outstanding Declaration

Two Images

Message Received From God

Testifying to the Gospel of the Grace of God

From the series: Paul’s Farewell Message to the Ephesian Elders (Acts 20:18-38) PREVIOUS PAGE | NEXT PAGE

From the series: Paul’s Farewell Message to the Ephesian Elders (Acts 20:18-38) PREVIOUS PAGE | NEXT PAGE

Outline: Paul’s Farewell Message to the Ephesian Elders (Acts 20:18-38)

1. Paul Summons the Elders of the Church in Ephesus

2. Paul Presents His Life and Ministry As an Example for the Elders to Follow (Acts 20:18-21)

A. You Know My Life and Trials, v. 19

(1) Serving with All Humility

(2) Serving with Tears

(3) Serving while Persecuted

B. You Know My In-Depth Method of Teaching and Evangelism, vv. 20-21

(1) Teaching, v. 20

(2) Testifying, v. 21

3. Paul Declares His Total Dedication to the Gospel Mission (Acts 20:22-24)

4. Paul Relinquishes His Responsibility As Their Teacher and Leader, (Acts 20:25-27)

5. Paul Charges the Ephesian Elders to Guard the Church from Wolves (Acts 20:28)

(1) The Spirit’s sovereign will

(2) The immense value of the Church and the Cross of Jesus Christ

(3) The inevitable onslaught of false teachers

6. Paul Warns the Elders That Fierce Wolves Are Coming from Without and from Within (Acts 20:29-31)

7. Paul Entrusts the Elders to God and His Word (Acts 20:32)

A. Entrusted to God

B. Entrusted to the Word of His Grace

8. Paul States His Example of Selflessness, Hard Work, and Compassion (Acts 20:33-35)