Paul prepares the elders for their future with charges to spiritual watchfulness over the flock (vv. 28-31) and physical aid to the weak (vv. 33-35), with a blessing in between, the word committing them to God and to the word of his grace (v. 32). Since Luke gives few specifics about church government, Episcopalians, Presbyterians and Congregationalists can all feel at home in this passage. But these charges do set forth values that should guide the exercise of leadership in the church. The intervening committal shows the true source of strength for doing the work.

Leadership exercised in spiritual watchfulness over a flock is first of all collegial. Christian elders are always referred to in the plural by Luke (11:30; 14:23; 15:2, 23; 20:17). In a day when individualism, monarchial authoritarianism or simple economic necessity turns the pastoral role into a "one-man show," we would do well to consider, no matter our polity, how we may promote teamwork in the pastoring of the local flock.

Second, leadership must be spiritual: the Holy Spirit has made you overseers. The Holy Spirit, either through gifting that the church then recognized or by prophecy at the point of selection, appointed these persons as overseers (Polhill 1992:426-27; Barrett 1977:114; Acts 13:2-4; 1 Cor 12:7-11; 1 Tim 4:14). Their function is to be careful, pastoral and corrective (20:28, 31). They are to live out their "watchcare" of themselves and the congregation through shepherding and admonishing. As a shepherd protects, cares for and feeds the sheep, so through teaching and exhortation these presbyter-bishops are to nurture those in their charge (Eph 4:11-12; 1 Pet 5:1-3). Sometimes that teaching will be admonition (noutheteo), the correction of the will that presupposes opposition (Rom 15:14; Col 1:28; 3:16).

Finally, in manner, this leadership will be serious, conscientious and intensely personal. This Paul communicates by describing the church's infinite worth and his own demeanor. The congregation is not the elders' church but the church of God, which he bought with "the blood of his own"—Jesus (Ps 74:2; Is 43:21). Paul constantly and with tears continued his ministry of admonition among them.

In our day there is a great emphasis on specialties in ministry—administrator, educator, counselor, church-growth strategist, social worker—roles not unlike the helping professions found in society at large. This passage can especially help us to recapture a coherent focus for leadership in local church ministry. As John Stott says, it will help us "rehabilitate the noble word `pastors,' who are shepherds of Christ's sheep, called to tend, feed, and protect them" (Stott 1990:323).

Paul's charge has a sense of urgency because of future dangers. Syncretizing pagans and persecutors from outside will spiritually ravage the flock with the destructive force of wolves (Ezek 22:27; Mt 7:15; Lk 10:3). Within the church, heresy leading to schism will be the order of the day (note 1 Tim 4:1-3; 2 Tim 1:15; in Rev 2:1-7 there are reports of its occurrence at Ephesus).

In the face of such threats, the elders and we might be tempted to ask, with Paul, "Who is equal to such a task?" (2 Cor 2:16). There is hope in Paul's blessing, which comes in the form of a committal (Acts 20:32). He commits (paratithemi) the elders, puts them on deposit with God and . . . the word of his grace (14:23; compare Lk 23:46; 2 Tim 2:2). In the safekeeping of God and the gospel, they will not be destroyed but will grow spiritually (which can build you up; Acts 9:31). In fact, they will be empowered for perseverance all the way to heaven: give you an inheritance with all those who are sanctified (Lk 12:32; Acts 26:18; Eph 1:14, 5:5, 26; Deut 33:3-4).

More important than the leaders' commitment to their charge is God's faithfulness to his. For by it the leaders receive the ability to keep theirs.

Paul completes his exhortations to the elders with the charge to physically aid the weak. Using his own example and an otherwise unknown beatitude of the Lord, in a reverse parallelism he addresses both attitude and conduct concerning material things. The attitude is to say no to covetousness, as Paul among them did not desire anyone's silver or gold or clothing (precious metals, clothing and foodstuffs were the standard forms of wealth in ancient times; Josh 7:21; Mt 6:19; Jas 5:2). We must replace covetousness with liberality, knowing the truth of the Lord Jesus' declaration that the one whose disposition is "giving not receiving" (Mt 10:8) is blessed. Such an attitude will issue in a lifestyle of labor (kopiao, "toil which wears you out"), not for personal gain but in order to have something to help the weak, those who are incapable of work (Eph 4:28). In Luke-Acts "the weak" are normally the chronically, physically ill who come to Jesus or the apostles for healing (Lk 4:40; 9:2; Acts 9:37; 19:12). Paul modeled such a lifestyle of giving when he supported himself and his party by practicing his leatherworking trade while with them (18:3; 19:9—Western text implies his labor).

Is Luke mandating a precise imitation of Paul in the matter of the source of financial support for full-time Christian workers? Does he view self-support as the duty of all Christian leaders (so Haenchen 1971:594)? If so, then all will need to be bivocational. But Scripture also teaches that it is legitimate for spiritual ministry to be supported financially (Lk 10:7; 1 Cor 9:11, 18; Gal 6:6; 1 Tim 5:17-18). This should qualify the extent of the application of Paul's practice to any spiritual leader's duty. Whether "tentmaker" or paid Christian worker, the one who is in line with Paul's charges and exercises leadership graciously, eagerly and humbly will manifest a kind of leadership that the world—with its concern with money, prestige and power—does not know but desperately needs to know (Lk 22:25-27; 1 Pet 5:1-3).