Act 20:28, 1Pe 1:18-19, Rev 5:9 | Barnes | STEP | Verse 28. Take heed therefore . Attend to; be on your guard against the dangers which beset you, and seek to discharge your duty with fidelity. To yourselves . To your own piety, opinions, and mode of life. This is the first duty of a minister; for, without this, all his preaching will be vain. Compare . Ministers are beset with peculiar dangers and temptations, and against them they should be on their guard. In addition to the temptations which they have in common with other men, they are exposed to those peculiar to their office-- arising from flattery, and ambition, and despondency, and worldly- mindedness. And just in proportion to the importance of their office, is the importance of the injunction of Paul, to take heed to themselves. And to all the flock . The church; the charge entrusted to them. The church of Christ is often compared to a flock . ; and ; also ; and . The word flock here refers particularly to the church , and not to the congregation in general, for it is represented to be that which was purchased with the blood of the atonement. The command here is, (1.) to take heed to the church; i.e., to instruct, teach, and guide it; to guard it from enemies, and to make it their special object to promote its welfare. (2.) To take heed to ALL the flock--the rich and the poor, the bond and the free, the old and the young. It is the duty of ministers to seek to promote the welfare of each individual of their charge--not to pass by the poor because they are poor; and not to be afraid of the rich because they are rich. A shepherd regards the interest of the tenderest of the fold as much as the strongest; and a faithful minister will seek to advance the interest of all . To do this, he should know all his people; should be acquainted, as far as possible, with their peculiar wants, character, and dangers, and should devote himself to their welfare as his first and main employment. Over the which the Holy Ghost . Though they had been appointed, doubtless, by the church, or by the apostles, yet it is here represented as having been done by the Holy Ghost. It is by him, (1.) because he had called and qualified them for their work; and, (2.) because they had been set apart in accordance with his direction and will. Overseers . επισκοπους. Bishops. The word properly denotes those who are appointed to oversee, or inspect anything. This passage proves that the name was applicable to elders; and that in the time of the apostles, the name bishop and presbyter , or elder , was given to the same class of officers, and, of course, that there was no distinction between them. One term was originally used to denote office , the other age , and both were applied to the same persons in the church. The same thing occurs in , where those who in are called elders, are in called bishops. See also . To feed . ποιμαινειν. This word is properly applied to the care which a shepherd exercises over his flock. . It applies not only to the act of feeding a flock, but also to that of protecting, guiding, and guarding it. It here denotes not merely the duty of properly instructing the church, but also of governing it; of securing it from enemies, and of directing its affairs so as to promote its edification and peace. The Church of God . This is one of the three passages in the New Testament, in regard to which there has been a long controversy among critics, which is not yet determined. The controversy is, whether this is the correct and genuine reading. The other two passages are, . The Mss. and versions exhibit three readings: the church of GOD, τουθεου; the church OF THE LORD, τουκυριου; and the church of THE LORD and GOD, κυριουκαιθεου. The Latin vulgate reads it God ; the Syriac, the Lord ; the Arabic, the Lord God ; the Ethiopic, the Christian family of God . The reading which now occurs in our text is found in no ancient Mss., except the Vatican codex; and occurs nowhere among the writings of the fathers, except in Athanasius, in regard to whom also there is a various reading. It is retained, however, by Beza, Mill, and Whitby, as the genuine reading. The most ancient Mss. and the best, read the church of the Lord , and this probably was the genuine text. It has been adopted by Griesbach and Wetstein; and many important reasons may be given why it should be retained. See those reasons stated at length in Kuin�el, in loco; see also Griesbach and Wetstein. It may be remarked, that a change from Lord to God might easily be made in the transcribing, for in ancient MSS. the words are not written at length, but are abbreviated. Thus, the name Christ χριστος is written χοε; the name God θεος is written θοε; the name Lord κυριος is written κοε; and a mistake, therefore, of a single letter, would lead to the variations observable in the manuscripts. Compare in this place the Note of Mill in his Greek Testament, who thinks that the name God should be retained. The authority, however, is so doubtful, that it should not be used as a proof-text on the divinity of Christ; and is not necessary, as there are so many undisputed passages on that subject. Which he hath purchased . The word here used περιεποιησατο occurs but in one other place in the New Testament: , "For they that have used the office of deacon well, purchase to themselves a good degree and great boldness in the faith." The word properly means, to acquire or gain anything; or to make it ours . This may be done by a price, or by labour, etc. The noun περιποιησις derived from this verb, is several times used in the New Testament, and denotes acquisition. : "God hath appointed us to obtain [unto the obtaining or acquisition of] salvation." : "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." . In this place it means that Christ had acquired, gained, or procured the church for himself, by paying his own life as the price. The church is often represented as having thus been bought with a price, . With his own blood . With the sacrifice of his own life; for blood is often put for life, and to shed the blood is equivalent to taking the life. . The doctrines taught here are, (1.) that the death of Christ was an atoning sacrifice; that he offered himself to purchase a people to his own service. (2.) That the church is, therefore, of peculiar value-- a value to be estimated by the worth of the price paid for it. Comp. . (3.) That this fact should make the purity and salvation of the church an object of special solicitude with the ministers of the gospel. They should be deeply affected in view of that blood which has been shed for the church; and they should guard and defend it as having been bought with the highest price in the universe. The chief consideration that will make ministers faithful and self-denying is, that the church has been bought with a price. If the Lord Jesus so loved it--if he gave himself for it--they should be willing to deny themselves; to watch, and toil, and pray, that the great object of his death--the purity and the salvation of that church--may be obtained. (e) "heed" (f) "overseers" (g) "feed" (a) "purchased"

Acts 20:28

Verse 28. Take heed therefore. Attend to; be on your guard against the dangers which beset you, and seek to discharge your duty with fidelity.

To yourselves. To your own piety, opinions, and mode of life. This is the first duty of a minister; for, without this, all his preaching will be vain. Compare Col 4:17, 1Timm 4:14. Ministers are beset with peculiar dangers and temptations, and against them they should be on their guard. In addition to the temptations which they have in common with other men, they are exposed to those peculiar to their office-- arising from flattery, and ambition, and despondency, and worldly- mindedness. And just in proportion to the importance of their office, is the importance of the injunction of Paul, to take heed to themselves.

And to all the flock. The church; the charge entrusted to them. The church of Christ is often compared to a flock. Jn 10:1; and Jn 10:2-20; also Jn 21:16; and Jn 21:17.

The word flock here refers particularly to the church, and not to the congregation in general, for it is represented to be that which was purchased with the blood of the atonement. The command here is,

(1.) to take heed to the church; i.e., to instruct, teach, and guide it; to guard it from enemies, Acts 20:29 and to make it their special object to promote its welfare.

(2.) To take heed to ALL the flock--the rich and the poor, the bond and the free, the old and the young. It is the duty of ministers to seek to promote the welfare of each individual of their charge--not to pass by the poor because they are poor; and not to be afraid of the rich because they are rich. A shepherd regards the interest of the tenderest of the fold as much as the strongest; and a faithful minister will seek to advance the interest of all. To do this, he should know all his people; should be acquainted, as far as possible, with their peculiar wants, character, and dangers, and should devote himself to their welfare as his first and main employment.

Over the which the Holy Ghost. Though they had been appointed, doubtless, by the church, or by the apostles, yet it is here represented as having been done by the Holy Ghost. It is by him,

(1.) because he had called and qualified them for their work; and,

(2.) because they had been set apart in accordance with his direction and will.

Overseers. επισκοπους. Bishops. The word properly denotes those who are appointed to oversee, or inspect anything. This passage proves that the name was applicable to elders; and that in the time of the apostles, the name bishop and presbyter, or elder, was given to the same class of officers, and, of course, that there was no distinction between them. One term was originally used to denote office, the other age, and both were applied to the same persons in the church. The same thing occurs in Tit 1:5-7, where those who in Acts 20:5 are called elders, are in Acts 20:7 called bishops. See also 1Timm 3:1-10, Php 1:1.

To feed. ποιμαινειν. This word is properly applied to the care which a shepherd exercises over his flock. Jn 21:15,16. It applies not only to the act of feeding a flock, but also to that of protecting, guiding, and guarding it. It here denotes not merely the duty of properly instructing the church, but also of governing it; of securing it from enemies, Acts 20:29 and of directing its affairs so as to promote its edification and peace.

The Church of God. This is one of the three passages in the New Testament, in regard to which there has been a long controversy among critics, which is not yet determined. The controversy is, whether this is the correct and genuine reading. The other two passages are, 1Timm 3:16, 1Jn 5:7. The Mss. and versions exhibit three readings: the church of GOD, τουθεου; the church OF THE LORD, τουκυριου; and the church of THE LORD and GOD, κυριουκαιθεου. The Latin vulgate reads it God; the Syriac, the Lord; the Arabic, the Lord God; the Ethiopic, the Christian family of God. The reading which now occurs in our text is found in no ancient Mss., except the Vatican codex; and occurs nowhere among the writings of the fathers, except in Athanasius, in regard to whom also there is a various reading. It is retained, however, by Beza, Mill, and Whitby, as the genuine reading. The most ancient Mss. and the best, read the church of the Lord, and this probably was the genuine text. It has been adopted by Griesbach and Wetstein; and many important reasons may be given why it should be retained. See those reasons stated at length in Kuin�el, in loco; see also Griesbach and Wetstein. It may be remarked, that a change from Lord to God might easily be made in the transcribing, for in ancient MSS. the words are not written at length, but are abbreviated. Thus, the name Christ χριστος is written χοε; the name God θεος is written θοε; the name Lord κυριος is written κοε; and a mistake, therefore, of a single letter, would lead to the variations observable in the manuscripts. Compare in this place the Note of Mill in his Greek Testament, who thinks that the name God should be retained. The authority, however, is so doubtful, that it should not be used as a proof-text on the divinity of Christ; and is not necessary, as there are so many undisputed passages on that subject.

Which he hath purchased. The word here used περιεποιησατο occurs but in one other place in the New Testament: 1Timm 3:13, "For they that have used the office of deacon well, purchase to themselves a good degree and great boldness in the faith." The word properly means, to acquire or gain anything; or to make it ours. This may be done by a price, or by labour, etc. The noun περιποιησις derived from this verb, is several times used in the New Testament, and denotes acquisition. 1Thes 5:9: "God hath appointed us to obtain [unto the obtaining or acquisition of] salvation." 2Thes 2:14: "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." 1Pet 2:9, Tit 2:14, Eph 1:14. In this place it means that Christ had acquired, gained, or procured the church for himself, by paying his own life as the price. The church is often represented as having thus been bought with a price, 1Cor 6:20, 7:23, 2Pet 2:1.

With his own blood. With the sacrifice of his own life; for blood is often put for life, and to shed the blood is equivalent to taking the life. Rom 3:25. The doctrines taught here are,

(1.) that the death of Christ was an atoning sacrifice; that he offered himself to purchase a people to his own service.

(2.) That the church is, therefore, of peculiar value-- a value to be estimated by the worth of the price paid for it. Comp. 1Pet 1:18,19.

(3.) That this fact should make the purity and salvation of the church an object of special solicitude with the ministers of the gospel. They should be deeply affected in view of that blood which has been shed for the church; and they should guard and defend it as having been bought with the highest price in the universe. The chief consideration that will make ministers faithful and self-denying is, that the church has been bought with a price. If the Lord Jesus so loved it--if he gave himself for it--they should be willing to deny themselves; to watch, and toil, and pray, that the great object of his death--the purity and the salvation of that church--may be obtained.

(e) "heed" Col 4:17, 1Timm 4:16 (f) "overseers" Heb 13:17 (g) "feed" Prov 10:21, Jer 3:15, Jn 21:15-17, 1Pet 5:2,3 (a) "purchased" Eph 1:14, Col 1:14, Heb 9:12,14, 1Pet 1:18,19, Rev 5:9

1 Peter 1:18-19

Verse 18. Forasmuch as ye know. This is an argument for a holy life, derived from the fact that they were redeemed, and from the manner in which their redemption had been effected. There is no more effectual way to induce true Christians to consecrate themselves entirely to God, than to refer them to the fact that they are not their own, but have been purchased by the blood of Christ. That ye were not redeemed. On the word rendered redeemed, (λυτροω lutroo,) Tit 2:14. The word occurs in the New Testament only in Lk 24:21, Tit 2:14, and in this place. The noun (λυτρον--lutron) is found in Mt 20:28, Mk 10:45, rendered ransom. For the meaning of the similar word, απολυτρωσις -- (apolutrosis,) Rom 3:24. This word occurs in Lk 21:28, Rom 3:24, 8:23, 1Cor 1:30, Eph 1:7,14, 4:30, Col 1:14; Heb 9:15, in all which places it is rendered redemption; and in Heb 11:35, where it is rendered deliverance. The word here means that they were rescued from sin and death by the blood of Christ, as the valuable consideration on account of which it was done; that is, the blood, or the life of Christ offered as a sacrifice, effected the same purpose in regard to justice and to the maintenance of the principles of moral government, which the punishment of the sinner himself would have done. It was that which God was pleased to accept in the place of the punishment of the sinner, as answering the same great ends in his administration. The principles of his truth and justice could as certainly be maintained in this way as by the punishment of the guilty themselves. If so, then there was no obstacle to their salvation; and they might, on repentance, be consistently pardoned and taken to heaven.

With corruptible things, as silver and gold. On the word corruptible, as applicable to gold, 1Pet 1:7. Silver and gold usually constitute the price or the valuable consideration paid for the redemption of captives. It is clear that the obligation of one who is redeemed, to love his benefactor, is in proportion to the price which is paid for his ransom. The idea here is, that a price far more valuable than any amount of silver or gold had been paid for the redemption of the people of God, and that they were under proportionate obligation to devote themselves to his service. They were redeemed by the life of the Son of God offered in their behalf; and between the value of that life and silver and gold there could be no comparison.

From your vain conversation. Your vain conduct, or manner of life. 1Pet 1:15. The word vain, applied to conduct, (ματαιας,) means properly empty, fruitless. It is a word often applied to the worship of idols, as being nothing, worthless, unable to help, (Acts 14:15, 1Kgs 16:13, 2Kgs 17:15, Jer 2:5,8,19); and is probably used in a similar sense in this place. The apostle refers to their former worship of idols, and to all the abominations connected with that service, as being vain and unprofitable; as the worship of nothing real, (comp. 1Cor 8:4), "We know that an idol is nothing in the world;" and as resulting in a course of life that answered none of the proper ends of living. From that they had been redeemed by the blood of Christ.

Received by tradition from your fathers. The mode of worship which had been handed down from father to son. The worship of idols depends on no better reason than that it is that which has been practised in ancient times; and it is kept up now in all lands, in a great degree, only by the fact that it has had the sanction of the venerated men of other generations.

(*) "from your fathers" "delivered down from" Verse 19. But with the precious blood of Christ. On the use of the word blood, and the reason why the efficacy of the atonement is said to be in the blood, Rom 3:25. The word precious (τιμιος,) is a word which would be applied to that which is worth much; which is costly. Comp. for the use of the noun (τιμη) in this sense, Mt 27:6, "The price of blood;" Acts 4:34, 5:2,3, 7:16. See also for the use of the adjective, (τιμιος,) Rev 17:4, "gold and precious stones." Rev 18:12, "vessels of most precious wood." Rev 21:11, "a stone most precious." The meaning here is, that the blood of Christ had a value above silver and gold; it was worth more, to wit,

(1.) in itself--being a more valuable thing and

(2.) in effecting our redemption.

It accomplished what silver and gold could not do. The universe had nothing more valuable to offer, of which we can conceive, than the blood of the Son of God.

As of a lamb. That is, of Christ regarded as a lamb offered for sacrifice. Jn 1:29. Without blemish and without spot. Such a lamb only was allowed to be offered in sacrifice, Lev 22:20-24, Mal 1:8. This was required,

(1.) because it was proper that man should offer that which was regarded as perfect in its kind; and,

(2.) because only that would be a proper symbol of the great sacrifice which was to be made by the Son of God. The idea was thus kept up from age to age that he, of whom all these victims were the emblems, would be perfectly pure.

(a) "lamb" Jn 1:29,36, Rev 13:8

Revelation of John 5:9

Verse 9. And they sung a new song. Compare Rev 14:3. New in the sense that it is a song consequent on redemption, and distinguished therefore from the songs sung in heaven before the work of redemption was consummated. We may suppose that songs of adoration have always been sung in heaven; we know that the praises of God were celebrated by the angelic choirs when the foundations of the earth were laid, (Job 38:7) but the song of redemption was a different song, and is one that would never have been sung there if man had not fallen, and if the Redeemer had not died. This song strikes notes which the other songs do not strike, and refers to glories of the Divine character which but for the work of redemption would not have been brought into view. In this sense the song was new; it will continue to be new in the sense that it will be sung afresh as redeemed millions continue to ascend to heaven. Compare Ps 40:3, 96:1, 144:9, Isa 42:10.

Thou art worthy to take the book, etc. This was the occasion or ground of the "new song," that by his coming and death he had acquired a right to approach where no other one could approach, and to do what no other one could do.

For thou wast slain. The language here is such as would be appropriate to a lamb slain as a sacrifice. The idea is, that the fact that he was thus slain constituted the ground of his worthiness to open the book. It could not be meant that there was in him no other ground of worthiness, but that this was that which was most conspicuous. It is just the outburst of the grateful feeling resulting from redemption, that he who has died to save the soul is worthy of all honour, and is fitted to accomplish what no other being in the universe can do. However this may appear to the inhabitants of other worlds, or however it may appear to the dwellers on the earth who have no interest in the work of redemption, yet all who are redeemed will agree in the sentiment that He who has ransomed them with his blood has performed a work to do which every other being was incompetent, and that now all honour in heaven and on earth may appropriately be conferred on him.

And hast redeemed us. The word here used--αγοραζω--means properly to purchase, to buy; and is thus employed to denote redemption, because redemption was accomplished by the payment of a price. On the meaning of the word, 2Pet 2:1.

To God. That is, so that we become his, and are to be henceforward regarded as such; or so that he might possess us as his own. 2Cor 5:15. This is the true nature of redemption, that by the price paid we are rescued from the servitude of Satan, and are henceforth to regard ourselves as belonging unto God.

By thy blood. Acts 20:28. This is such language as they use who believe in the doctrine of the atonement, and is such as would be used by them alone. It would not be employed by those who believe that Christ was a mere martyr, or that he lived and died merely as a teacher of morality. If he was truly an stoning sacrifice, the language is full of meaning; if not, it has no significance, and could not be understood.

Out of every kindred. Literally, "of every tribe"--φυλης. The word tribe means properly a comparatively small division or class of people associated together.--Professor Stuart. It refers to a family, or race, having a common ancestor, and usually associated or banded together--as one of the tribes of Israel; a tribe of Indians; a tribe of plants; a tribe of animals, etc. This is such language as a Jew would use, denoting one of the smaller divisions that made up a nation of people; and the meaning would seem to be, that it will be found ultimately to be true that the redeemed will have been taken from all such minor divisions of the human family--not only from the different nations, but from the smaller divisions of those nations. This can only be true from the fact that the knowledge of the true religion will yet be diffused among all those smaller portions of the human race; that is, that its diffusion will be universal.

And tongue. People speaking all languages. The word here used would seem to denote a division of the human family larger than a tribe but smaller than a nation. It was formerly a fact that a nation might be made up of those who spoke many different languages--as, for example, the Assyrian, the Babylonian, or the Roman nations. Compare Dan 3:29, 4:1. The meaning here is, that no matter what language the component parts of the nations speak, the gospel will be conveyed to them, and in their own tongue they will learn the wonderful works of God. Compare Acts 2:8-11.

And people. The word here used--λαος--properly denotes a people considered as a mass, made up of smaller divisions--as an association of smaller bodies--or as a multitude of such bodies united together. It is distinguished from another word commonly applied to a people--δημος--for that is applied to a community of free citizens, considered as on a level, or without reference to any minor divisions or distinctions. The words here used would apply to an army, considered as made up of regiments, battalions, or tribes; to a mass-meeting, made up of societies of different trades or professions; to a nation, made up of different associated communities, etc. It denotes a larger body of people than the previous words; and the idea is, that no matter of what people or nation, considered as made up of such separate portions, one may be, he will not be excluded from the blessings of redemption. The sense would be well expressed by saying, for instance, that there will be found there those of the Gaelic race, the Celtic, the Anglo-Saxon, the Mongolian, the African, etc.

And nation. εθνους. A word of still larger signification; the people in a still wider sense; a people or nation considered as distinct from all others. The word would embrace all who come under one sovereignty or rule: as, for example, the British nation, however many minor tribes there may be; however many different languages may be spoken; and however many separate people there may be--as the Anglo-Saxon, the Scottish, the Irish, the people of Hindustan, of Labrador, of New South Wales, etc. The words here used by John would together denote nations of every kind, great and small; and the sense is, that the blessings of redemption will be extended to all parts of the earth.

(b) "new song" Rev 13:3 (c) "blood" Acts 20:28, Eph 1:7, Heb 9:12, 1Pet 1:18,19 (d) "kindred" Rev 7:9