Exegetical and Hermeneutical Commentary of Acts 20:24

But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.

24. But none of these things move me, neither count I my life dear unto myself ] The oldest MSS. omit the words for “neither count I,” and following these the Rev. Ver. has translated, “ but I hold not my life of any account, as dear unto myself.” The feebleness and tautology of this sentence are enough to condemn it, and the “as” is a mere substitute for the “neither” of the A. V., which it quite implies. In a very clear paper on the verse Dr Field has shewn that there is probably some omission before “dear unto myself” of the same character, though not exactly the same, as what is supplied in the A. V., and that the reading of , B, and C, which the Rev. Ver. has tried to give in English, arose after the words, of which he suggests the loss, had fallen away from some very early exemplar. The literal English of Dr Field’s suggestion would be “Neither make I account of anything, nor think my life dear unto myself.”

so that I might finish my course with joy ] Better, “may accomplish.” The figure of the Christian life as a race is common enough in St Paul’s language (cp. Act 13:35). The Apostle signifies by his words that the race will last as long as life lasts, and that he must not faint in the middle, whatever suffering may be in store. The “joy” would arise from the sense of duty done, or, at all events, striven to be done.

and the ministry, which I have received, &c.] Better to omit the “have” with Rev. Ver. The Apostle refers to the commission which he received at his conversion. The work and the sufferings are both foretold to Ananias from the first (Act 9:15-16), and St Paul speaks of this ministry or service by the same word (1Ti 1:12), “I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful, appointing me to his service.”

to testify God ] To bear witness to men of the good news that God is willing to be gracious. In the context of the passage just quoted (1Ti 1:14) St Paul shews how fit a person he was to bear such testimony. He had been a blasphemer, a persecutor and injurious, but had obtained mercy and the grace of our Lord Jesus Christ abounded exceedingly.

Fuente: The Cambridge Bible for Schools and Colleges

Move me – Alarm me, or deter me from my purpose. Greek: I make an account of none of them. I do not regard them as of any moment, or as worth consideration in the great purpose to which I have devoted my life.

Neither count I my life – I do not consider my life as so valuable as to be retained by turning away from bonds and persecutions. I am certain of bonds and afflictions; I am willing also, if it be necessary, to lay down my life in the prosecution of the same purpose.

Dear unto myself – So precious or valuable as to be retained at the sacrifice of duty. I am willing to sacrifice it if it be necessary. This was the spirit of the Saviour, and of all the early Christians. Duty is of more importance than life; and when either duty or life is to be sacrificed, life is to be cheerfully surrendered.

So that – This is my main object, to finish my course with joy. It is implied here:

(1) That this was the great purpose which Paul had in view.

(2) That if he should even lay down his life in this cause, it would be a finishing his course with joy. In the faithful discharge of duty, he had nothing to fear. Life would be ended with peace whenever God should require him to finish his course.

Finish my course – Close my career as an apostle and a Christian. Life is thus represented as a course, or race that is to be run, 2Ti 4:7; Heb 12:1; 1Co 9:24; Act 13:25.

With joy – With the approbation of conscience and of God, with peace in the recollection of the past. Man should strive so to live that he will have nothing to regret when he lies on a bed of death. It is a glorious privilege to finish life with joy. It is most sad when the last hours are embittered with the reflection that life has been wasted. The only way in which life may be finished with joy is by meeting faithfully every duty, and encountering, as Paul did, every trial, with a constant desire to glorify God.

And the ministry – That I may fully discharge the duty of the apostolic office, the preaching of the gospel. In 2Ti 4:5, he charges Timothy to make full proof of his ministry. He here shows that this was the ruling principle of his own life.

Which I have received of the Lord Jesus – Which the Lord Jesus has committed to me, Act 9:15-17. Paul regarded his ministry as an office entrusted to him by the Lord Jesus himself. On this account he deemed it to be especially sacred, and of high authority, Gal 1:12. Every minister has been entrusted with an office by the Lord Jesus. He is not his own; and his great aim should be to discharge fully and entirely the duties of that office.

To testify the gospel – To bear witness to the good news of the favor of God. This is the great design of the ministry. It is to bear witness to a dying world of the good news that God is merciful, and that his favor may be made manifest to sinners. From this verse we may learn:

(1) That we all have a course to run, a duty to perform. Ministers have an allotted duty; and so have men in all ranks and professions.

(2) We should not be deterred by danger, or the fear of death, from the discharge of that duty. We are safe only when we are doing the will of God. We are really in danger only when we neglect our duty, and make the great God our enemy.

(3) We should so live as that the end of our course may be joy. It is, at best, a solemn thing to die; but death may be a scene of triumph and of joy.

(4) It matters little when, or where, or how we die if we die in the discharge of our duty to God. He will order the circumstances of our departure, and He can sustain us in the last conflict. Happy is that life which is spent in doing the will of God, and peaceful that death which closes a life of toil and trial in the service of the Lord Jesus.

Fuente: Albert Barnes’ Notes on the Bible

Act 20:24

But none of these things move me, neither count I my life dear unto myself.

Pauls devotedness to his work

We note here–

I. Calm determination.

1. As to himself. He is greatly concerned as to the conduct of his own life. He has a great work to perform, and he is most anxious that nothing should mar it, or reflect discreditably upon the great purpose of the gospel. He looks well to the end, but is vigilant all along the road. To finish as he would desire he must keep his loins well girded. He anticipates the crown, but meanwhile he is ready to bear the Cross unmoved.

2. His ministry. About this he was most jealous. Since he had first asked, Lord, what wilt Thou have me to do? he had been instant in season and out of season in the pursuit of that one grand work of testifying the gospel of the grace of God. Such determination could not be changed, such preaching none could silence.

II. Ready sacrifice. Neither count I my life clear, etc.

1. This was no empty boast. Paul had already suffered. His Lord to him was ever more than his own life.

2. It was a spiritual appraisement. What was his life in comparison with that ministry with which he bad been put in trust? What his convenience or comfort? He could willingly suffer the loss of all things, and even count them but dung, that the great cause might be served (Rom 8:18).

III. Simple steadfastness. He who exhorted others to be steadfast was a consistent exponent of his own teaching. This would have great influence now with the elders of Ephesus.

1. Outward circumstances had no tendency to draw him aside. None of these things move me. He could say, I know whom I have believed, and am persuaded that He is able to keep, etc. There was firm conviction, solid faith, calm rest, simple steadfastness.

2. His words stretched away into the future. As to themselves, see Act 20:29-30. As for himself, he would finish his course with joy. He had put his hand to the plough and would not look back. The prize was infinitely worthy of the work, the race, the fight. (E. M. Houchin.)

Pauls faithful determination

Paul betrays in these words several valuable characteristics.

I. Firmness. None of these things move me. What things?

1. Excitement of travelling. How weary and tired.

2. Love of the Churches. Ephesus (chap. 20.); Tyre (Act 21:4-5).

3. Personal friendship (Act 20:8-13). Philip, Timothy, Luke, Silas, etc.

II. Self-sacrifice. Neither count I my life dear, etc. (cf. 2Co 4:16)

. His life was daily self-sacrifice, and death would be but short pain. But Pauls life was not his own; hence his Master would take care of His own property; and Paul could say, Php 1:23-24.

III. Perseverance. So that I might finish my course, etc. Paul was now on his way to Jerusalem with the offerings of the Gentile Churches to the poor in that city. It was a part of his ministry; he could not turn aside, whatever the result.

IV. Gratitude. To testify the gospel of the grace of God (verse 13). For the name of the Lord Jesus (Gal 2:20), who loved me. Yet he loved earthly friends too; how hard to grieve them! If you weep thus you will break my heart, though you cannot divert me from my work. (Homilist.)

Pauls devotedness

Note–

I. The fact that a man was able to say of all the afflictions of life, None of these things move me. We have here–

1. Calmness. It is a great gift of God, to think deliberately, to speak discreetly, to act wisely. Self-possession is a great secret of life; and I know no road to real self-possession but true religion. Peace I leave with you, My peace I give unto you.

2. Elevation. He looks down upon these things, and says, None of them move me. For so it is with a spiritual mind, as it is with the natural senses–when we get up high, things, which looked before so large, grow so diminutive. Elevation–getting nearer to the grandnesses of eternity–makes the things of this little world seem what they really are.

3. Independence. The man who wishes to be independent of external circumstances must be dependent upon God.

II. That Paul connects None of these things move me with Neither count I my life dear unto myself. The less is in the greater. If what man calls life is not dear to him, then, undoubtedly, all the circumstances of life could not be very great to him. But then the question comes, How is a man to be able to say this? By having a deep inner life which supersedes that outer life, which to every natural man is everything. But it is not only so–for he who has the life of grace is always looking on, through it, to the life of glory; and this life becomes, in the balance, very little, because he is always living on, by faith, in that life of glory, to which he is hastening.

III. He goes on, So that i might finish my course with joy. To him life was a race, and, like a good runner, he thought of the goal as the recompense for all the difficulties of the way. And what is it to finish the course with joy? To hold on a consistent life, through Gods grace, to the end; and when that end comes, to put no shame on our profession; but to be able to testify the grace of God, and glorify a dying hour; and then, as we pass away, to see the crown waiting in our Saviours hand, and to have the full and confident expectation that we are going to receive the recompense. If you can see that end all that stands in the way will not move you.

IV. He looked at his work: And the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. The great remedy for affliction is work; and, being Christian work, it is sure to be the antidote of trial. Now, St. Paul turned away from the bonds and the afflictions, and he thought of his ministry; and, if so be he could only work at this, it was enough for his consolation. And what is this work? Is not it always to be living witnesses by our life–by our words–by our works–to the gospel–the great, gladdening process–the perfect goodness and free favour of God. And, if only you can realise that work, you will be able to say of this life, it is not dear to you! (J. Vaughan, M. A.)

The true value of life

Life is a matter of very small account to anyone in comparison with duty doing; whether a man realises this truth or not. Whatever is worth living for is worth dying for, if dying be an incident to its pursuing. When the Roman general, Pompey, was warned against the danger of his returning from Egypt to Italy, to meet a new trouble in his own land, his heroic answer was: It is a small matter that I should move forward and die. It is too great a matter that I should take one step backward and live. Life is never well used when it is held dearer than duty. He who would tell a lie in order to live is willing to pay a great deal larger price for his life than that life is worth to himself–or to others. Richard Baxter has Pauls idea when he sings, Lord, it belongs not to my care, etc.

Not counting life dear

John Penry, one of the noblest sons of Wales, offered up his life in the cause of his God and his country on the 29th of May 1593. In some of his last words to his countrymen he says, The inhabitants of the city of Thasus being besieged by the Athenians made a law that whosoever would motion a peace to be concluded with the enemy should die the death. Their city began to be distressed, and the people to perish with the sword and famine. Hegetorides, a citizen, pitying the estate of his country, took a halter about his neck, came to the judgment place and spake, My masters, deal with me as ye will; but in any case make peace with the Athenians, that my country may be saved by my death. My case is like this mans: I know not my danger in these things. I see you, my dear native country, perish; it pitieth me. I come with a rope about my neck to save you. Howsoever it goeth with me, I labour that you may have the gospel preached among you. Though it cost my life, I think it well bestowed.

Difficulties are Gods errands

In times of war, whom does the general select for some hazardous enterprise? He looks over his men, and chooses the soldier whom he knows will not flinch at danger, but will go bravely through whatever is allotted to him. He calls him that he may receive his orders, and the officer, blushing with pleasure to be thus chosen, hastens away to execute them. Difficulties are Gods errands, and when we are sent upon them we should esteem it a proof of Gods confidence. The traveller who goes round the world prepares himself to pass through all latitudes and to meet all changes. So a man must be willing to take life as it comes, to mount the hill when the hill swells, and to go down the hill. I can do all things through Christ which strengtheneth me.

Danger to be met

Ten years ago, whilst in college (if I may be forgiven a personal reference), I read what I thought then and think still, to be one of the noblest avowals ever made. I quote it because of its influence upon my own life then and since. If (said Francis Xavier) those islands had scented woods and mines of gold, Christians would have courage enough to go thither, nor would all the perils in the world prevent them. They are dastardly and alarmed, because there are only the souls of men to be gained. And shall love be less hardy than avarice? They will destroy me, you say, by poison. It is an honour to which such a sinner as I am may not aspire. But this I dare to say, that whatever form of torture or of death awaits me, I am ready to suffer it ten thousand times for the salvation of a single soul. The spirit that breathed in those words was the spirit of an utterly selfless love; and every man amongst us, who can even faintly echo them, has placed his hands upon the secret springs of power. (T. Longhurst.)

A Christian sense of honour

If I served in the Queens army, said John Bowen, when offered the Bishopric of Sierra Leone, and on being appointed to a post of danger, were on that account to refuse to go, it would be an act of cowardice, and I should be disgraced in the eyes of men. Being a soldier of the Cross, I cannot decline what is now offered me because it exposes me to danger. I know it does, and therefore I must go. Were I offered a Bishopric in England, I might feel at liberty to decline it; but in Sierra Leone I must accept.

Christian heroism

We note the parallelism of the text with Luthers famous declaration when warned by his friends not to go to Worms. I will go thither though there should be devils on every housetop. When Tyndale was told that the bishops had burnt all the copies of his New Testament on which they could lay their hands, he calmly wrote, with a too sure presage of his after fate, In burning the New Testament, they did none other things than I looked for: nor more shall they do if they burn me also, if it be Gods will it shall be so; and that he was prepared for that was amply proved that day at Vilvorde, when, standing at the stake, he cried, Lord, open the King of Englands eyes! So, too, when Calvin was menaced with violence, he grandly said, If this is what we have deserved at the hands of men whom we have struggled to benefit–viz., to be loaded with calumny and stung with ingratitude–then this is my voice, Ply your faggots! but we warn you that even in death we shall become the conquerors, not simply because we shall find, even through the faggots, a sure passage to that upper and better life, but because our blood shall germinate like precious seed, and propagate that eternal truth of God which is now so scorned and rejected by the world. To come to more recent times, the records of the Indian Mutiny contain many instances of native Christians and English soldiers–some of them hardly out of their boyhood–who could not be moved to abjure Christ by the most exquisite tortures which savagism could devise; while the story of the Madagascar Church has chapters in it which, in point of Christian heroism, raise this century to a level with the first. Nor is this all. There are amongst ourselves martyrs in humble life who are daily exposed to sacrificial flames of which no one knows fully but Jesus: youths who brave all manner of insults rather than renounce their allegiance to their Lord; wives who bear meekly the bitterest taunts rather than be disloyal to Christ; husbands who carry in secret the weight of living crosses, whose burden is all the heavier, and whose nails are all the sharper because of their love to those who form them; workmen who face continually a whole battery of scorn rather than do what their Divine Master has forbidden. (W. M. Taylor, D. D.)

Self-sacrifice must enter into all true work

Dr. Holland writes thus of one of our great modern toilers: As I think of my old associate he seems to me like a great golden vessel, rich in colour and roughly embossed, filled with the elixir of life, which he poured out without the slightest stint for the consumption of this people. We did not know when we tasted it and found it so charged with zest that we were tasting hearts blood. A pale man, weary and nervous, crept home at three oclock in the morning, and while thousands were bending eagerly over the results of his nights labour he was tossing and trying to sleep. Yet this work was the joy of his life.

Faithful unto death

During the war of Independence Lord Rawdon had to send an express of great importance through a country filled with the enemy, which a corporal of the 17th Dragoons, of known courage and intelligence, was selected to escort. They had not proceeded far before they were fired upon, the express killed, and the corporal wounded in his side. Careless of his wounds, he thought but of his duty. He snatched the dispatch from the dying man, and rode on till, from loss of blood, he fell, when, fearing the dispatch would be taken by the enemy, he thrust it into the wound until it closed upon it. He was found next day by a British patrol, with a smile on his countenance, with only life sufficiently remaining to point to the fatal depositary of his secret. In searching, the wound was found to be the cause of his death; but the surgeon declared that it was not mortal, but was rendered so by the insertion of the paper. (W. Baxendale.)

So that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus.

An overcoming faith

I. The first infinitely important truth taught by our text is that to each of us a course has been prescribed, which each may call his course, and which each is to finish. My course, says the apostle; but how forgetful are we all here. How constantly do we find Christians pleading something in their present condition as an excuse for their unfaithfulness, and persuading themselves that in other circumstances they would be more holy and devoted. Had I but other talents, says the slothful servant, I would be useful. For my part, argues a second, were I only free from these embarrassments, nothing would interrupt my zeal and charity. Let us settle in our minds this proposition, that to each individual God assigns his own course, and that his piety, and happiness, and acceptance, depend not on the course itself, but on his fulfilling it–not on the sphere in which the Christian moves, but on his glorifying God in it. An angel, sent to live on this earth, would not be at all concerned whether he were seated on a throne of diamond, or toiled as a scavenger sweeping the streets. His only solicitude would be about occupying the place designated for him, and glorifying God there. And we, if we would be useful or happy, must cultivate the temper of that angel. It is recorded of John the Baptist, that he fulfilled his course. Paul says, I have finished my course. How different the courses of these remarkable men I need not tell you; each, however, completed his course, and this constituted his piety. And just so now; how diversified are our circumstances, our trials, and duties, and difficulties.

II. To every man a certain and definite time in given in which to finish his course: His days are determined, the number of his months is with Thee, Thou hast appointed his bounds that he cannot pass.

III. What effect the truths I have been urging may have on your minds, I, of course, cannot tell. Upon Paul their influence was constant and powerful, as you see in the text. They filled him with ardour; they armed him for every event of life. They caused him to forget the past, to rise above the present, to fix his eye with an eagle gaze on the future, and to feel that the only object worthy of his cares, and toils, and sacrifices, was the glorious consummation, the joyful termination of his course. What, then, is the import of the language before us? I answer, it denotes plainly, that in the Christians estate the finishing his course with joy is the great concern of life. Other and indispensable duties engage his hands; but they are only by-work, they are not the grand object. This is another import of the language of the text. It expresses the earnestness and intentness of the Christians application to the course before him; and, once more, the words denote the constancy of that application.

IV. I place such a man, for example, amidst the temptations and allurements of the world; but for him how impotent their assaults and solicitations! Maxims of this world, how false are ye all in his eyes! Examples of this world, how pernicious do your unsearchable seductions appear! No, the world is unmasked. The pleasures he seeks are pure and celestial. Eternal riches inflame his avarice. True glory is the object of his competition. I place this man, again, amidst the fears and discouragements of the believer. Fears, discouragements, how many, and from how many sources! Ah! see, he is now exposed to shame. He is persecuted and seized and forsaken. If the world despise him, he knows how to despise the world in return. And he sternly pursues his career with a courage only strengthened by opposition. And what more shall I add? In his afflictions, in all his trials and conflicts and sufferings, what ineffable consolations does not such a man taste; with what holy firmness is he not armed? I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. I was right, then, when I affirmed that in view of the joyful termination of his course, the Christian can be prepared for every event of life. And I was equally right in saying that such a prospect can do more; that it can make the Christian intrepid, nay triumphant, in the last hour, the trying conflict with death itself. Death is not to him what it is to all others.

1. In the first place, such a man has formed a correct estimate of life.

2. In the next place, the very life which the Christian I am describing leads, must prepare him for death by weaning him from all earthly things. He dies daily to the world. (R. Fuller.)

Finishing the Christian course

I. His steadfast resolution and firmness of mind under present trials. And this lies in two things.

1. That he was not moved by them: he was immovable at the threatening prospect. The expression imports not only a fixed resolution, but a wise and rational determination of mind, upon a due weighing and comparing things together, and considering the reasons on either hand. Nor was this a vain boast; for we find him steady and unmoved, preserving a firmness and composure of mind, and expressing a noble triumph and joy, in the greatest trials he met with (Rom 5:3; 2Co 12:10; Rom 8:18).

2. He did not value his life. Neither count I my life dear to myself. I know the worst which can befall me, and the utmost my enemies can do; they can only kill the body, and take away my life; and I am so far from being afraid of suffering that I am not afraid of dying. My life is devoted to Christ, and tis the same thing to me to lay it out or lay it down for Him, to spend it in painful service or lose it by violent suffering. And we find this was actually the case, and the temper he expressed upon the trial (Act 21:13; Php 1:20; 2Ti 4:6).

II. His great desire and aim in it, or what he proposed to himself, and had in his eye, in this resolution of mind: That I may finish my course, etc.

1. To settle the sense and meaning of the expressions. To finish my course, to perfect my course, and bring it to an end; to run out my race: for the allusion is to racers who run within the lines marked out to the appointed goal. And the ministry I have received of the Lord. : If this word is agonistical, and signified the servants who attended in the race, the allusion is still preserved, and the expression the more beautiful. It plainly refers to the apostleship, or his extraordinary ministry immediately received from Christ. To testify the gospel of the grace of God. To testify was proper to the apostles, who were peculiarly the witnesses of Christ. It was the gospel of the grace of God, as it contained the greatest instance and display of the favour of God to the guilty world, and was bestowed upon any place by a special favour. With joy, with cheerfulness and satisfaction of mind. The sense is, that I may fully execute the extraordinary commission immediately received from Christ, and have the satisfaction of a faithful discharge of it. Now, the finishing our course, whether Christian or ministerial, may be considered to signify, either–

(1) The entireness and completeness of it, or the performing every part of our proper work. In this sense we finish our course when we perform all the work which is cut out for us, and fill up the several capacities and relations of life with answerable duty, according to the circumstances of our condition and abilities of usefulness and opportunities of good (Psa 119:6; Luk 1:6; 1Th 3:10; Col 4:12). We leave our course unfinished in this view of it when it is defective, and we live in the neglect of any part of the Christian duty, or suffer any Divine command or appointment to be disregarded. Or–

(2) Perseverance unto the end. It is not enough to enter upon the Christian state, or go a considerable way in it; but we must go through it and reach the end of it (Luk 1:15; Luk 8:15, Heb 12:1). Or else–

(3) The cheerfulness and pleasure which ought to attend it (2Co 1:2; 1Jn 3:21; Rom 15:13).

2. I shall consider more largely the grounds of it, or the reasons of such a desire and aim in all the sufferings and troubles of life. I shall consider them as extending to the common case of Christians, and represent and urge them ill all the various views referred to in the Scripture, the more to impress and affect our minds.

(1) Our course is by the appointment and will of God. He is the Master of the race, who has marked out the ground, and prescribed the length and limits of the way we are to run. He has cut out our work and service in the stated duties of the Christian life, and the special services in which we are engaged. He has made it our duty by the appointment of His will, who is the sovereign Lord of the creature, and has a right to prescribe and to be obeyed. Besides, we are under the strongest obligations to God. We have taken the oath of allegiance and sworn fidelity to this great Lord. And our engagement in His service and acknowledgment of His authority is a standing obligation; as he who undertakes to run a race is obliged to exert himself and do his best to win the prize, or he who lists himself in the service is obliged to fight and obey orders.

(2) There is a great savour and grace attending it. The Christian course itself is a dispensation of grace, attended with singular privileges and great advantages, and vouchsafed to any place by special favour (Rom 6:14; 2Co 6:1). We have many merciful assistances of light and grace; clearer discoveries of the will of God, and more powerful influence and aids, than the religion of mere nature, or any former dispensation of God to the world. We have the outward helps of gospel ordinances, which are wisely fitted to reach their gracious ends, to enlighten and refresh our minds, and recruit our spiritual strength; and the inward succours of the Divine presence and spirit (Eph 3:16; Rom 8:26; Rom 5:5; Rom 15:13). And how reasonable is steadfastness and perseverance under such encouragements and advantages! We are concerned in gratitude to God, and from a sense of kindness, to perform the Christian duty and finish our course, which is not only a wise and reasonable service, but made easy under all its difficulties by Divine aids.

(3) The great danger we are in of failing and miscarrying. Our present graces and virtues are very imperfect, the appetites and passions of our natures are strong and unruly. There are many snares of sin round about us, many sensible objects, the baits of concupiscence, suitable to our various inclinations and temper of mind, and every circumstance and condition of life. And there is the old serpent the devil, the watchful adversary, who is always ready to deceive and ensnare us, to throw a false light upon things, to strike upon the weak side of our nature, to take the advantage of an unguarded moment, and make the best of every opportunity. And when these two things meet together, the weakness of our virtue and the strength of a well-timed and well-managed temptation, how great must our danger be! how easily are we drawn into sin and discouraged in the Christian course! The apostle uses this consideration in his own case (1Co 9:26). And upon this ground he often exhorts the Christians to caution and watchfulness (1Co 10:12; Heb 3:1; Heb 12:15; 2Co 2:11; Eph 6:11).

(4) The honour of religion and of the Divine grace is very much concerned in it. It is the end crowns the work, and gives the glory and perfection to the whole. But now, on the other hand, when a Christian forsakes his profession and lets go his confidence; when the prevalence of sin and the power of temptation carry him off, and he is again entangled and overcome; how dishonourable is it to religion, what a reflection does it cast upon the Divine grace! It opens the mouth of insulting enemies, and ministers to their reproach and triumph, as if they had prevailed against all the succours of religion and aids of grace: so the name of God is blasphemed through them.

(5) Unless we finish our course, all we have done in the meantime will be lost and in vain. We had as good do nothing as not to do to the purpose. We lose all we have been doing, as well as all we expect.

(6) It will fare worse with us than if we had never begun. They who fall away after good beginnings, and forsake the profession and practice of religion after some trial and continuance, are in a more hazardous state, and of all others most difficulty recovered (Heb 6:4). And the reason is, they have laid waste their conscience, and are enslaved by sin, and have forfeited all friendly and gracious regards from God. Yea, and they fall under a greater displeasure from God, as they have abused a greater grace.

(7) It is necessary to the final reward. He who fights in a warfare must first overcome before he is crowned and triumphs. We must be good and faithful servants before we can receive the approbation of our judge.

(8) I would further suggest, especially to elder Christians, You are near finishing, and have not much of your course to run. You have held out a great while, perhaps through many trials of life; how sad would it be to miscarry at last! That would be like a ship richly laden, after a long and dangerous voyage from a far distant country, suffering shipwreck, or bulging upon a rock, in the harbours mouth.

(9) It will make our passage out of the world at last more easy, and our entrance into heaven joyful. To this purpose the apostle directs (Heb 6:11).

1. I infer from hence that every Christian has his course of service appointed by God. How cheerful and ready will all our obedience be when we are thoroughly satisfied of the right of the authority and the reason of the command?

2. We must be prepared and resolved against difficulties and trials in our way. We must cleave to the Lord with purpose of heart, and not be soon shaken in mind, if we hope to be steadfast and unmovable, and not to fall from our own steadfastness.

3. We must not grudge our lives in the service of Christ, or think much to lay them down for His sake.

4. We learn from hence what to think of those who have not yet begun the Christian course; who have never heartily set about the Christian life, or been in good earnest in it, but lived in ignorance and careless neglect, in a deep security and unconcern of mind, or under governing habits and customs of sin; who are taken up with the business or vanities of life, and pursue their pleasures and interests in it, but never made a personal surrender of themselves to God, or made it their daily endeavour to do His will or be approved of Him; who never made religion the care of their souls or the business of their lives. The longer you continue in this state the farther you are from your end. These two are direct extremes, and stand at the greatest distance from one another, the finishing our course, and not beginning it. And what if you should die in the meantime, and be called off the stage of the world, while you are only considering and designing, and before you begin to act a proper part in it, or have done anything in order to it?

5. It is not enough to begin well, but we must finish our course too. There will be always something to do as long as we live, though life were extended to never so great a length, towards finishing our course and coming off well at last. And it should be our daily endeavour that the longer we live the better we may be, more refined from all sinful and earthly allay, more improved and confirmed in the Divine life, and fitted for the heavenly state, that our last days may be our best days, and our last works more than the first.

6. How happy are they who have finished their course! The satisfaction and joy which arises in a Christians mind upon the finishing his course is unspeakable and glorious, and will recompense all the labour and sorrow he has met with in the way. And there is a great deal of reason for it, for when he has finished his course he is past all danger of miscarrying and being lost, and is placed out of the reach of temptation and snare and every envious and malicious power. And what reason have we of comfort, and not to sorrow as those who have no hope, for them who have finished their course and sleep in Jesus!

7. How much should it be our concern that present trials may not discourage us, and that we may finish our course with joy! Have you any work for God upon your hands or in your design? Leave it not neglected or unfinished, but make all proper dispatch. Is there any part of the Christian course, any ordinance of worship or duty of life, which lies neglected? See that it be immediately performed and attended to. Are there any of the graces of the Christian life remarkably defective, or any sins more than ordinary prevalent? Labour earnestly to have the one strengthened and improved and the other mortified and subdued, that what is lacking may be perfected, and that you may strengthen the things which remain. (W. Harris, D. D.)

A joyful termination

Finish my course. There is a solemnity about the completion of anything. It may he a triumphant success or a disastrous failure. Finish my course. All things must come to an end. No earthly being or object can go on forever. The river runs till it reaches the ocean, but it ceases then. Finish my course. How much does this presuppose! The end implies the beginning. The course implies all the incidental events and changing scenes of the journey. Finish my course with joy. All men finish their course and arrive at the goal. But how few there are who finish their course with joy! Too often the end brings grief, too often the arrival is at a miserable store of sorrow.

I. We have great DESIRE–That I might, etc. Joy is the great thing for which the human heart is always craving. And the joy here alluded to is not the transitory gratification of the moment, but the eternal joy of heaven. It is for this the Christian works, for this the Christian waits. This is his support through all the trials and difficulties of life. And this our Lord has taught us to desire. He Himself set us the example. For the joy that was set before Him, etc.

1. He will see that he is on the right road. It is impossible to finish the course with joy if we are on the wrong track.

2. He will see that he is exercising right methods. Among the many who would desire joy there is a large proportion who are mistaken in their ideas as to the method of obtaining it.

3. He will see that he is walking under right direction. He who trusts himself will fall, for he has no power to help himself. We must place ourselves under the entire direction of the revealed teaching of the Holy Spirit.

II. Anxiety. There is a fear lest the desire might not be gratified. It is well that this should[ be so. Pride goeth before all.

1. For, alas, it is possible to fail to realise this desire.

2. But the end, if attained, is all-important and momentous. It will make no difference whether a man has been born a king or a pauper, a merchant or a plough boy, if the end is peace and joy.

Two urgent thoughts are to be impressed on us here.

1. We cannot possibly anticipate a joyous end unless we live the life of the righteous, and the wish will be as vain as was the desire of Balaam.

2. We cannot possibly anticipate a joyous end unless that end is in the Lord. Blessed are the dead which die in the Lord. (Homilist.)

How can a servant of God finish his course with joy

1. When he has the peace of a good conscience, relying on the consciousness of faithful labour, and on the assurance of Divine grace (verses 18-20, 26, 27).

2. When he leaves behind him in the world the seed of the kingdom of God, which will spring up over his grave by the labour of his honest successors, and by the faithfulness of the Eternal God (verses 28-32).

3. When he ventures to hope in heaven for the gracious reward of his Lord (verse 24). (K. Gerok.)

How to finish lifes course with joy

I. By early consecration. Salvation may be found in advanced life, but one of the richest joys of salvation is that of being able to say in manhood and in old age, I have feared the Lord from my youth.

II. By consistent profession. It is a grand thing when a backslider is truly restored, but grander far when there is no backsliding from which to be restored. What joy in being able to say at lifes close, My heart has not gone back, neither have my feet declined from Thy ways.

III. By faithful, self-sacrificing service. This is rendered not only by missionaries and ministers, but by Christians in all spheres of life. In and for the Church, the school, and the world is a special work for each servant of the Lord. If it be done faithfully, cheerfully, lovingly, we shall finish our course with joy and have the abundant entrance, etc. (Andrew Bowden.)

Lifes course finished with joy

Speaking of the wreck of the steamer in which Dr. Armstrong, secretary of the American Board, perished, Dr. J. W. Alexander says: They already expected to go to pieces at sunset, but they did not till 4 a.m. All night in the howling storm, the fires all out, the cold insufferable, a few biscuits, but no drink, and the bell toiling all the while. The last time Dr. Armstrong is reported to have been seen, he was standing above, surveying the scene, perfectly calm; he then uttered these words, I think to a hearer of mine. I entertain hope that we may reach the shore; but if not, my confidence is firm in that God who doeth all things in wisdom and love. Surely no man in the serenity of a dying chamber could be better employed. (Biblical Museum.)

Lifes course finished with joy

Mozart, the great German composer, died at Vienna, in 1691. He had been working, for weeks, upon the Requiem, an exquisite piece, his soul filled with inspirations of richest melody, and already claiming kindred with immortality. After giving to it the last touch, which breathed the undying spirit of sacred song, he fell into a sweet slumber, from which the gentle footsteps of his daughter awoke him. Come hither, my child, he said, my task is done–the Requiem–my Requiem–is finished! Say not so, dearest father, exclaimed the gentle girl, almost beside herself with alarm; you must be better–you look better, for even now your cheek has a glow upon it. I am sure we will nurse you well again; let me bring you something refreshing. Do not deceive yourself, my love, returned the dying man; this wasted form can never be restored by human aid; from Heavens mercy alone do I look for aid, in this my last hour. You spoke of refreshment, my child–take these, my last notes–sit by my piano here–sing them with the hymn of your sainted mother. The devoted daughter obeyed, and when the piece was ended, she turned from the instrument, and looked for her beloved fathers approving smile. It was the still, passionless smile which the rapt and joyous spirit had left–with the seal of death upon the placid face. (J. N. Norton, D. D.)

The course finished with joy

We may contemplate the apostles course as–

I. Appointed. My times are in Thy hand–the time of birth, death, prosperity, adversity, usefulness. The appointment is–

1. High in its authority.

2. Wise in its regulations.

3. Good in its designs.

II. Lengthened.

1. Hence we have to admire the care of God in his preservation.

2. Then what opportunities for usefulness in so long a career.

III. Consistent. He was governed by–

1. Christian principle.

2. Prudence.

3. Patient continuance in well-doing.

4. Endurance to the end.

IV. Useful.

V. Finished with joy. (S. Eldridge.)

A mission accomplished

I. Every life has a mission.

1. Every life involves the highest powers in the universe. Their scope includes immortality as well as time. To build the soul within; to shape a graceful statue, or write a noble song, or construct a railroad, or send argosies across the seas are grand works, but not so grand as this.

2. Consecration to Gods service. To make our home life more sweet and tender and joyful, and through the forces of character in ourselves to bless society; by instruction, gift, and example.

3. No one lacks opportunity. Resources which seem feeble have a vital part in the accomplishment of our mission.

II. Whosoever accomplishes his errand with a steadfast purpose will finish it with joy.

1. He enjoys peace of conscience.

2. He rests in the consciousness of Gods approval.

3. He will be rewarded in the life to come.

4. The fruits of his fidelity will continue.

III. The acceptance of this Divine mission and its fulfilment is the secret of a joyous life. The Christian hastes onward to his goal with gladness as the ship speeding to the harbour unmindful of the spray which, because of its very speed, dashes across its deck.

IV. Here is the secret of victory. (R. S. Storrs, D. D.)

Of the gospel

I. The name and signification of it. The Greek word used for it signifies a good message, good news, glad tidings.

II. The author and origin of the gospel.

1. It is not of man; a device and invention of men (Gal 1:11-12).

2. The gospel is from heaven. It is good news from a far country.

III. The effect of the gospel when attended with the power and Spirit of God.

IV. The properties of the gospel.

1. It is but one; there is another, as the apostle says (Gal 1:6-7).

2. It is called, from the objects of it, the gospel of the circumcision, and the gospel of the uncircumcision (Gal 2:7).

3. It is a glorious gospel; so it is called (2Co 4:4; 1Ti 1:11).

4. It is an everlasting gospel; which is the epithet given it (Rev 14:6). (Theological Sketchbook.)

To testify the gospel of the grace of God.–

A gospel worth dying for

Paul says that, in comparison with his great object of preaching the gospel, he did not count even his life to be dear to himself; yet we are sure Paul highly valued life. In another place he said, To abide in the flesh is more needful for you. According to our text the apostle regarded life as a race which he had to run. Now, the one thought of a runner is how he can most speedily reach the winning post. So all Pauls energies were consecrated to one object–namely, to bear testimony to the gospel of the grace of God; and the life he lived was only valued as a means to that end.

I. What was this gospel for which Paul would die?

1. It is not everything called gospel which would produce such enthusiasm, or deserve it. It is not worth while to die for a doctrine which will itself died out. I have lived long enough to see half a dozen new gospels rise, flourish, and decay. I have heard of one improvement upon the old faith and then of another; and philosophical divines are still improving their theology. I should like to ask them whether there is any positive doctrine in the Bible at all; and whether the martyrs were not fools to die for what the advance of thought has cast into disuse.

2. What is this gospel which Paul valued before his own life? That which most forcibly struck the apostle was that it was a message of grace, and of grace alone. In these days that word grace is not often heard; we hear of moral duties, and scientific adjustments, and human progress. But grace is the essence of the gospel, the one hope for this fallen world, the sole comfort of saints looking forward for glory.

2. The gospel is the good news of grace.

(1) It is an announcement that God is prepared to deal with guilty man on the ground of free favour and pure mercy. There would be no good news in saying that God is just; for that is not news–we know that God is just; and if it were news, yet it would not be good news, for we have all sinned, and upon the ground of justice we must perish. But it is news of the best kind, that the Judge of all is prepared to pardon transgression, and to justify the ungodly. This is a message worth dying for, that through the covenant of grace God can be just, and yet the justifier of him that believeth in Jesus. That God is merciful and gracious, and is ready to bless the most unworthy, is a wonderful piece of news, worth a mans spending a hundred lives to tell.

(2) In the gospel there is also revealed a motive for mercy which is in agreement with the grace of God. God, the highest of all intelligences, acts upon the highest reasons. He finds a motive in His own nature and mercy since He could not find it anywhere else. He will deal with guilty men according to the sovereignty of His will, to the praise of the glory of His grace wherein He hath made us accepted in the Beloved.

(3) In order to the accomplishment of the designs of grace it was necessary further that a gospel message should be issued full of promise, encouragement, and blessing. It speaks on this wise: Sinner, just as you are, return unto the Lord, and He will receive you graciously and love you freely. God hath said, I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

(4) That this gospel blessing might come within the reach of men, Gods grace has adopted a method suitable to their condition. How can I be forgiven? saith one. Believe in the Lord Jesus Christ, and thou shalt be saved. God asks of you no good works, nor good feelings, but that you be willing to accept what He most freely gives. Dost thou say, But faith itself seems beyond my reach? Then, in the gospel of the grace of God we are told that even faith is Gods gift, and that He works it in men by His Holy Spirit. But I fear I should go back to sin; for I have no strength by which to keep myself for the future. Hearken! the gospel of the grace of God is this, that He will keep thee to the end. I read in an old book a dream of one who was under concern of soul. He fell asleep and dreamed that he was out in the wilds in a terrible storm. He ran to the first house before him, but was denied admittance. He that dwelt there was named Justice, and he said in angry tones, Get thee gone–I cannot shelter a traitor to his King and God! He fled to the next house, the mansion of Truth. Truth said, Thou art full of falsehood, thou canst not sojourn here. He fled to the home of Peace; but Peace said, Begone! there is no peace, saith my God, unto the wicked. He could not then tell what to do, for the storm waxed yet more furious: when lo! he saw a portal over which was written Mercy. Ay, said he, this is the place for me, for I am guilty. The door was open and he was welcomed there. To that house come in and be at rest.

II. How can we live for this gospel of the grace of God? If anybody is to live for this gospel–

1. He must have received it from God, and he must have received a call to minister or serve for it, and feel himself under bonds to hold and keep it; not so much because he has chosen it, but because it has chosen him.

2. He must make it known. Wherever Paul went he published the gospel. Oh, says one, I cannot make it known; people would pay me no respect. Just what they said about Paul–his personal presence is weak. Oh, but I am no speaker. That also is what they said of Paul–His speech is contemptible. Oh, but if I were to say anything, I could not adorn it. But Paul says, We use great plainness of speech.

3. He must testify to the gospel–i.e., bear personal witness to it. Paul was specially qualified to testify, and how sweetly he told out the gospel of the grace of God when he said, I obtained mercy, that in me first Jesus Christ might show forth all longsuffering for a pattern, etc. Cannot you tell of your conversion, and let men know how free grace came to you when you looked not for it?

4. Nor would Paul end there; for he would often tell how, when he had been stoned and tried by false brethren, he had been upheld by the grace of God, and also what he had experienced of heavenly joys. My friend, if the gospel has done nothing for you, hold your tongue or speak against it; but if the gospel has done for you what it has done for some of us, tell it wherever you go; and make men know that even if they reject it, it is to you the power of God unto salvation, and will be the same to every man that believeth.

III. Why we should live to make known the gospel of the grace of God. Because–

1. It is the only gospel in the world. These mushroom gospels of the hour, which come and go like a penny newspaper, which has its day and then is thrown aside, have no claim on any mans zeal. These changing moons of doctrine are alienating the mass of the people from going to any place of worship at all. Why should they come to hear uncertainties?

2. It is for Gods glory. It makes man nobody, but God is all-in-all.

3. Thus you will glorify Christ. (C. H. Spurgeon.)

The source of satisfaction

To feel that we have done what we could–that we have really done our best–brings rest and satisfaction. The surgeon who has a critical case in hand, the issue of which is uncertain; or the jurist who has great interests committed to his consideration, and who cannot tell what results may follow his action, feels undisturbed if he knows that he has done his best in the trust given him to guard. On the other hand, if there be a lurking suspicion that some details have been overlooked, some matters neglected, conscience has no satisfaction. The Christian at the close of life may be able humbly and gratefully to say, I have done the best I could. (R. S. Storrs, D. D.)

Living to purpose

Live for some purpose in the world. Act your part well. Fill up the measure of your duty to others. Conduct yourself so that you shall be missed with sorrow when you are gone. Multitudes of our species are living in such a selfish manner that they are not likely to be remembered after their disappearance. They leave behind them scarcely any trace of their existence, but are forgotten almost as though they had never been. They are, while they live, like one pebble lying unobserved amongst a million on the shore; and when they die, they are like that same pebble thrown into the sea, which just ruffles the surface, sinks, and is forgotten, without being missed from the beach. They are neither regretted by the rich, wanted by the poor, nor celebrated by the learned. Who has been the better for their life? Who has been the worse for their death? Whose tears have they dried up? Whose wants supplied? Whose miseries have they healed? Who would unbar the gates of life, to re-admit them to existence? or what face would greet them back again to our world with a smile? Wretched, unproductive mode of existence! Selfishness is its own curse; it is a starving vice. The man who does no good, gets none. He is like the heath in the desert, neither yielding fruit, nor seeing when good cometh; a stunted, dwarfish, miserable shrub. (J. A. James.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 24. None of these things move me] ; I consider them as nothing; I value them not a straw; they weigh not with me.

Neither count I my life dear] I am not my own; my life and being are the Lord’s; he requires me to employ them in his service; I act under his direction, and am not anxious about the issue.

Finish my course with joy] , My ministerial function. We have already met with this word in application to the same subject, Ac 13:25, where see the note. And the apostle here adds, by way of explanation, , even that ministry which I have received of the Lord. The words , with joy, are omitted by ABD, some others; the Syriac, Erpen, Coptic, Sahidic, AEthiopic, Vulgate, and some of the fathers. If we consider them as genuine they may imply thus much: that the apostle wished to fulfil his ministry in such a way as might meet with the Divine approbation; for nothing could give him joy that did not please and glorify God.

To testify] , Earnestly, solemnly, and strenuously to assert, vindicate, and prove the Gospel of the grace of God, not only to be in itself what it professes to be, but to be also the power of God for salvation to every one that believes.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

None of these things move me; they cannot deter me from my duty.

Neither count I my life before dear unto myself; I am so far from fearing bonds, that I would not fear death itself. He is said to account his life precious, or dear, that spares it; as 2Ki 1:13,14.

My course; his general course of Christianity, or the special course of his ministry; in either of which there is a race to be run, and a prize to be got, 2Ti 4:7. It implies the great and constant labour that all Christians must take in their general calling, and especially ministers in their particular calling, 1Co 9:24.

With joy; which ariseth from the testimony of a good conscience, which only is true joy; the other is madness, Ecc 2:2.

The ministry; his apostleship, so called, Act 1:25; 6:4.

The gospel of the grace of God; so the gospel is called, because bestowed upon any nation or people by Gods mere grace only. And also it declares the grace of God in Christ Jesus to repenting and believing sinners.

Fuente: English Annotations on the Holy Bible by Matthew Poole

24. But none of these things moveme, neither, c.In this noble expression of absolute dedicationto the service of Christ and preparedness for the worst that couldbefall him in such a cause, note (1) his jealousy for the peculiarcharacter of his mission, as immediately from Christ Himselfon which all the charges against him turned (2) the burden of thatGospel which he preachedGRACE;it was “the Gospel of the Grace of God.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

But none of these things move me,…. From the hope of the Gospel, nor from the ministry of the word, nor from his journey to Jerusalem; they did not shake his faith, nor inject fear into him, nor cause him to alter his purpose and design:

neither count I my life dear unto myself: life is a very valuable thing, no outward or temporal enjoyment can be dearer to a man than life; all that he has he will give for his life: this therefore must not be understood in an absolute sense, as if the apostle despised his life, and esteemed of it meanly, when it was the gift of God, and had been not only so eminently preserved in providence, but had been so useful in a way of grace to so many valuable purposes; but it must be taken in a comparative sense, with respect to Christ and his Gospel, and when it should be called for to be laid down for him; and that, in such circumstances, and under such considerations, he made no account of it at all, but preferred Christ and his Gospel to it: this sense appears by what follows,

so that I might finish my course with joy; the course and race of his life, ending it by suffering cheerfully and joyfully for Christ; or his Christian course and race, which began at his conversion, ending that with a joyful prospect of being with Christ in an endless eternity; or else the course of his ministry, sealing that with his blood, and rejoicing that he was counted worthy to suffer for the name of Christ, and so he did finish his course, 2Ti 4:7

and the ministry which I have received of the Lord Jesus; which seems to be explanative of the former, or of what is meant by his course, namely his ministry, the ministry of the Gospel: Beza’s ancient copy, and the Vulgate Latin version read, “the ministry of the word”; this he had received from Christ, both the Gospel which he ministered, and gifts qualifying him for it, and a mission and commission to minister it; and which he was desirous of fulfilling in such a manner, as to give up his account with joy to him from whom he had received it, and to whom he was accountable; namely,

to testify the Gospel of the grace of God; to profess and preach it, to bear a constant and public testimony to it at death, as in life, and faithfully to declare it, and assert it to the last; which he calls not only the “Gospel”, or good news of salvation by Christ; but the Gospel “of the grace” of God: which brings the account of the free grace, love, and mercy of God, displayed in the scheme of salvation of the grace of God the Father, in pitching his love upon any of the sons of men; not because they were better and more deserving of his favour, than others, but because of his sovereign will and pleasure, who will be gracious to whom he will be gracious; and in choosing them in Christ unto salvation, before they had done good or evil, and without any consideration or foresight of, or motive from good works hereafter done by them; in drawing the scheme and model of their salvation in Christ, appointing him to be the author of it; and in making a covenant of grace with him, stored with all the blessings and promises of grace; and in sending him, in the fulness of time, to suffer and die for them, not sparing him, but delivering him up for them all, and giving all things freely with him; and in accepting the sacrifice, satisfaction, and righteousness of his Son on their account, as if done by themselves. It also gives an account of the grace of Christ in undertaking the salvation of men; in assuming their nature, and becoming mean and low in it; in dying for their sins; in his intercession for them at the right hand of God; and in the care he takes of them in this world, until he has brought them safe home to himself. Likewise it gives an account of the grace of the Spirit in regeneration and sanctification; in working faith in the hearts of men; in being a comforter to them, a witnesser of their adoption, the earnest of their inheritance, and the sealer of them unto the day of redemption. And the Gospel may be so called, because all the doctrines of it are doctrines of grace; it asserts election to be of grace, and not of works; and ascribes the justification of a sinner to the free grace of God, through the righteousness of Christ, imputed without works and received by faith, which faith is the gift of God, and it denies it to be of the deeds of the law; it represents the pardon of sin to be according to the riches of God’s grace, though it is through the blood of Christ, and not owing to humiliation, repentance, confession, and new obedience, as causes of it; it attributes regeneration and conversion to the abundant mercy, the free favour of God, and to the efficacy of his grace, and not to the will of the flesh, or the will of man; and in a word, as the great doctrine of it is salvation, whence it is called the Gospel of salvation, it declares that the whole of salvation, from first to last, is all of grace. And it may also bear this name, because it is a means of conveying grace unto, and implanting it in the hearts of men; regenerating grace comes this way; God begets men by the word of truth, they are born again of incorruptible seed by it; the Spirit of God, as a spirit of sanctification, is received through it, and faith comes by hearing it; and both that and hope, and every other grace, are quickened, encouraged, and drawn forth into exercise by it; all which is, when it is attended with the Spirit of God and power: and this being the nature and use of the Gospel, made it so precious and valuable to the apostle, and made him so intent upon testifying it, and fulfilling the ministry of it, and to prefer it to life and everything in this world; and it cannot but be highly valued and greatly desired by all those who have tasted that the Lord is gracious. Beza’s ancient copy, and some others, read, “to testify to Jews and Greeks the Gospel of the grace of God”.

Fuente: John Gill’s Exposition of the Entire Bible

But I hold not my life of any account (‘ ). Neat Greek idiom, accusative and genitive and then Paul adds “dear unto myself” ( ) in apposition with (really a combination of two constructions).

So that I may accomplish my course ( ). Rather, “In order that” (purpose, not result). Aleph and B read here (first aorist active subjunctive) rather than (first aorist active infinitive). It is the lone instance in the N.T. of as a final particle (Robertson, Grammar, p. 987). Paul in Ac 13:25 in his sermon at Antioch in Pisidia described John as fulfilling his course and in 2Ti 4:7 he will say: “I have finished my course” ( ). He will run the race to the end.

Which I received from the Lord Jesus ( ). Of that fact he never had a doubt and it was a proud boast (Gal 1:1; Rom 11:13).

The gospel of the grace of God ( ). To Paul the gospel consisted in the grace of God. See this word “grace” () in Romans and his other Epistles.

Fuente: Robertson’s Word Pictures in the New Testament

But none of these things move me, neither count I, etc. The best texts omit neither count I, and render, I esteem my life of no account, as if it were precious to myself.

Dear [] . Of value; precious.

Course [] . A favorite metaphor of Paul, from the race – course. See 1 Cor. ix. 24 – 27; Phi 3:14; 2Ti 4:7.

Fuente: Vincent’s Word Studies in the New Testament

1) “But none of these things move me,” (all’ oudenos logou poioumai) “But I make not one account of such,” such does not move me away from my call and labors, not even one bit, do not control the rudder, or course of my life or ministry, 2Co 12:10. Blessed is that person who is not a slave to environment, circumstances of life, or fear of man, all of which bring a snare to man, and pass away, 1Jn 2:15-17; Pro 29:25; Job 11:15.

2) “Neither count I my life dear unto myself,” (ten psuchen timian hemauto) “Nor precious to myself do I selfishly account my life,” or hold to my life covetously, for myself, selfishly. He considered that he belonged to God, soul and body, and was to glorify Him in everything, 1Co 6:19-20; 1Co 10:31; Gal 6:14; 1Co 15:58; Jas 4:13-17.

3) “So that I might finish my course with joy,” (hos teleioso ton dromon mou) “So that I might finish my course,” as I please, for myself, in the will of the Lord, not merely to entertain or please men, 2Ti 4:7-8; even as his Lord had done, Heb 12:1-3.

4) “And the ministry which I have received of the Lord Jesus,” (kai ten diakonian hen elabon para tou kuriou lesou) “And the common stewardship ministry (divers ministry) which I received from the Lord Jesus,” a five phase preaching, teaching, soul winning, fund raising benevolent, and writing ministry, Act 9:15-16; Act 22:14-15; Act 26:15-20; 2Co 11:22; Gal 1:11-12; Eph 3:1-10; Php_1:29.

5) “To testify the gospel of the grace of God.” (diamarturasthai to euangellion tes kartios tou theou) “To witness solemnly the gospel (message) of the grace of God,” toward which he gave testamentary evidence of the grace of God, thru the gospel, Rom 1:16; 1Co 15:1-4; 1Ti 3:16; Eph 1:7; Eph 2:8-10.

Fuente: Garner-Howes Baptist Commentary

−

24. I care not. All the godly must be so framed in their minds, and chiefly the ministers of the Word, that, setting all things apart, they make haste to obey God. The life is, indeed, a more excellent gift than that it ought to be neglected; to wit, seeing we be therein created after the image of God, to the end we may think upon that blessed immortality which is laid up for us in heaven, in which the Lord doth now by diverse testimonies and tokens show himself to be our Father. −

But because it is ordained to be unto us as a race, we must always hasten unto the mark, and overcome all hindrances, lest any thing hinder or stay us in our course, For it is a filthy thing for us to be so holden with a blind desire to live, that we lose the causes of life for life itself; and this do the words of Paul express. For he doth not simply set light by his life; but he doth forget the respect thereof, that he may finish his course; that he may fulfill the ministry which he hath received of Christ, as if he should say that he is not desirous to live, save only that he may satisfy the calling of God; and that, therefore, it shall be no grief to him to lose his life, so that he may come by death unto the goal of the function prescribed to him by God. −

And we must note that which he saith, with joy, for his meaning is, that this is taken from the faithful by no sorrow or grief, but that they both. live and die to the Lord. For the joy of a good conscience is more deeply and surely laid up, than that it can be taken away by any external trouble, or any sorrow of the flesh; it triumpheth more joyfully than that it can be oppressed. Also, we must note the definition of his course; to wit, that it is the ministry received of the Lord. Paul doth indeed speak of himself; yet, by his own example, he teacheth that all those go astray who have not God to be the governor of their course. Whereupon it followeth that his calling is unto every one of us a rule of good life. Neither can we be otherwise persuaded that the Lord alloweth that which we do, unless our life be framed and ordered according to his will, which certainly is required, especially in the ministers of the word, that they take nothing in hand unless they have Christ for their author. Neither is it to be doubted but that Paul, in giving his apostleship this mark, (as he useth to do very often) doth confirm the credit thereof. He calleth it the gospel of the grace of God, of the effect or end, notwithstanding this is a title of rare commendation, that, by the gospel, salvation and the grace of God are brought unto us. For it is very expedient for us to know that God is found there to be merciful and favorable. −

Fuente: Calvin’s Complete Commentary

(24) But none of these things move me . . .Literally, But I take account of nothing, nor do I hold my life . . . We note the parallelism with Luthers famous declaration, when warned by his friends not to go to Worms, I will go thither, though there should be devils on every house-top.

So that I might finish my course with joy.The two last words are wanting in many of the best MSS., and were probably inserted as a rhetorical improvement. The passage is grander without them. What St. Paul desired was to finish his coursewhether with joy or not mattered little. The dominance of the same ruling thought finds utterance once again in his last Epistle (2Ti. 4:7).

The ministry, which I have received of the Lord Jesus.We have again to note the parallelism with St. Pauls language elsewhere (2Co. 4:1; 2Co. 5:18; 1Ti. 1:12); the words that follow are in apposition with the ministry, and explain what it consisted in. To bear witness, especially as a living example of its power (1Ti. 1:12-16), of the good tidings that God was not a harsh Judge, but a gracious Father, willing all men to be saved (1Ti. 2:4), that was the truth to the proclamation of which his life was to be devoted. In this there was the central truth of the kingdom of God, of which the next verse speaks.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

24. None move me The perpetual martyr can smile at martyrdom. Christians who enjoy life, and tremble at death, often wonder in its last hour that its fear has departed. How, then, should he be moved, the soles of whose feet have long trodden and walked upon the fear of death?

Fuente: Whedon’s Commentary on the Old and New Testaments

Act 20:24. But none of these things move me But I make no account of any of these things. It adds great beauty to this and all the other passages of scripture, in which the apostles express their contempt of the world, that they were not uttered by persons, like Seneca and Antoninus, in the full affluence of its enjoyments; but by men under the pressure of the greatest calamities, who were every day exposing their lives for the sake of God, and in the expectation of a happy immortality. To what has been observed respecting the word testify, on Act 20:21 we add, that in heathen writers it is used in a forensic sense, for contesting by law, and pleading in a cause; and hence it signifies, earnestly to contend, or to persuade by arguments and threatenings. In the LXX in signifies to protest, to convince, to press earnestly, to persuade. It is most frequently used by St. Luke in a very intense signification, and is sometimes joined with exhorting or earnestly persuading to a thing, as in ch. Act 18:5 where being pressed in the spirit, signifies intenseness and vehemency in testifying to them;that he did vehemently endeavour to convince them; and it seems to be equivalent to the expression, Act 20:28 where it is said, Apollos did mightily convince them. St. Paul uses this word in a most vehement sense, 1Ti 5:21. The word here, signifies not only St. Paul’s bearing his testimony to the truth of the gospel, but his preaching, pressing, and persuading to the acceptance of it with the greatest earnestness.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 20:24 . According to the reading (see the critical remarks), this verse is to be interpreted: But of no word do I account my soul (my life) worthy for myself, i.e. the preservation of my life for my own personal interest is not held by me as worth speaking of . On , comp. Plat. Soph . p. 216 C: , , and on , Herod, iv. 28 : (worthy of mention), Thuc. vi. 64. 2. According to the Recepta , as also according to Lachmann, it would have to be taken as: but to nothing do I take heed (I do not trouble myself about any impending suffering), even my life is not reckoned to me valuable for myself . On , comp. Wetstein and Kypke; and on (Lachmann), Herod, i. 62, i. 115, al . (Schweigh. Lex. Herod . II. p. 76); Theocr. iii. 32; Tob 6:15 .

. . .] purpose in this non-regarding of his own life: in order (not to remain stationary half-way, but) to finish my course, etc. On , comp. Act 13:25 ; 2Ti 4:7 ; Gal 2:2 ; Phi 2:16 ; 1Co 9:24 . On with the infinitive in the telic sense, see Bornemann, Schol. in Luc . p. 175, and in the Schs. Stud . 1846, p. 60; Sintenis, ad Plut. Them. 26. Only here so in the N.T.

. . ] Epexegesis of the preceding figurative expression.

. . . . ] the knowledge of salvation, whose contents is the grace of God (manifested in Christ). Comp. Act 14:3 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1799
DUTY OF MINISTERS

Act 20:24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God.

OF all the employments under heaven, there is not one so honourable or so useful as that in which the ministers of the Gospel have the happiness to be engaged. The government of kingdoms has respect only to the things of time; whereas the ministry of the Gospel, both in its ordination by God, and its exercise by men, refers altogether to the concerns of eternity. We mean not to depreciate other offices; or to place the common office of a pastor on a footing with that of a Prophet or an Apostle: but still we must be permitted to magnify our office beyond that of any earthly magistrate, as far as things visible and temporal are excelled by things invisible and eternal.
But the trials with which a faithful discharge of our duty is attended are proportionably great. Fallen man does not like to be reclaimed: he wishes to banish God from his thoughts. If warned of his guilt and danger, he is indignant; and says to us, Prophesy unto us smooth things; prophesy deceits; and make the Holy One of Israel to cease from before us. From the days of Cain, even to the present hour, has the exercise of vital godliness been an occasion of offence: and the more the Divine authority has been asserted, the more offence has been given to an ungodly world. Hence Prophets and Apostles have all, in their respective ages, fallen a sacrifice to their fidelity. St. Paul, at his first appointment to the apostolic office, was told what great things he should suffer for the Lords sake; and his trials far exceeded those of any other Apostle: but, in a review of all that he had endured, and in the prospect of all that he was yet taught to expect, he could say, None of these things move me, &c.
From these words I shall take occasion to shew,

I.

What is the office of a minister

The office of every minister is, to testify the Gospel of the grace of God.
This was the one employment of the Apostle
[He proclaimed, with all fidelity, the Gospel of Christ, or, in other words, the salvation which the Lord Jesus Christ has wrought out for us by his own obedience unto death This he proclaimed to be altogether of grace, in the first appointment of the Lord Jesus to be a Mediator between God and man; in the acceptance of his sacrifice as an expiation for sin; in the bestowment of faith on the individuals of mankind; and in the completion of the work in the souls of all that shall be saved. From the beginning to the end, in all its parts, this salvation was traced by him to the free and sovereign grace of God Of these things, also, he testified with much contention. He was constantly opposed by Judaizing teachers on the one hand, and by conceited philosophers on the other; and he was constrained to exert himself with all earnestness, in order that the truth of the Gospel might be fully known, and be established on the firmest basis. The Epistles to the Romans and to the Galatians are the best comment on these words; and must fully evince the energy with which the Apostle maintained his testimony, whether against dissembling friends or violent opponents.]
This, also, is the employment of every faithful minister
[To make known the way of salvation is the very end for which ministers are ordained. They come as heralds of the Most High God, to proclaim mercy to a ruined world, through the vicarious sacrifice of the Son of God But against the testimony of a faithful minister all the prejudices and passions of mankind will rise; and he will be constrained to maintain his ground by a constant appeal to Holy Writ, as the only standard of truth, and the only arbiter that is competent to decide the controversy. In his disputations he must be firm, in order to support the honour of his God, whose grace alone must be exalted from first to last. If an angel from heaven were to broach a doctrine which derogated from this, he must withstand him to the face, and pronounce him accursed [Note: Gal 1:8-9.]. Whatever truths he may have occasion to bring forward, he must always mark their bearing upon the doctrines of grace; shewing how they lead to those doctrines, or arise out of them; that so the truth of the Gospel may be kept inviolate, and Christ may be exalted as all in all [Note: Col 3:11.]. In a word, he must determine, throughout the whole of his testimony, to know nothing, save Jesus Christ, and him crucified [Note: 1Co 2:1-2.].]

Whilst in this passage we see what the ministerial office is, we behold also,

II.

How it is to be discharged

We have reason to he thankful for the trials he sustained; since they drew forth from him a full statement of his feelings in relation to them. From his example we learn, that this testimony must be borne,

1.

With undaunted firmness

[Never was there a faithful servant of God who was not persecuted for righteousness sake. If bonds and imprisonments do not await the pious minister at this day, it is not because he is less an object of hatred now than formerly, but because he is better protected by the laws of the land. The men who build the sepulchres of departed saints are as ready as ever to persecute the living ones, if only the restraints imposed upon them were withdrawn. The continuance of the inquisition amongst Catholics sufficiently shews what ungodly hypocrites would yet do, if they had it in their power. But the servant of God must be ready to encounter every danger: he must die daily, in the habit of his mind; and be ready to lay down his life, at any time, and in any manner, for his Masters sake. He must make no account [Note: See the Greek.] either of labours or of sufferings, if only he may approve himself to God, and be serviceable to the souls of his fellow-creatures ]

2.

With inflexible perseverance

[Never must he cease from his labours, as long as he has strength to follow them. He has begun a course, which must never end but with life itself. He has received a commission from his Lord; and to the Lord he must give account of the manner in which it has been executed. Never must he be weary in well-doing. St. Paul, when stoned and left for dead, was no sooner, as by miracle, restored to life, than he resumed his work, and prosecuted his labours with all his former intrepidity. He had respect to the account which he must speedily give at the judgment-seat of Christ; and he determined, through grace, that he would give it with joy, and not with grief. So must every minister have the blood of his people required at his hands: and he must so acquit himself in his labours for them, that, if he save not them, he may at least deliver his own soul.]

For an improvement of this subject, let us follow it up,
1.

In a way of inquiry

[If we are to bear our testimony with fidelity, you are to receive it with the simplicity of little children. But have we not reason to complain with the prophet, Lord, who hath believed our report? I know, indeed, that many receive it with outward approbation: but who amongst you accounts it more precious than life itself? If received aright, all things will be counted but as dung and dross in comparison of it. If received aright, it will be obeyed: your course of life will be directed by it: and you will be standing ready to give up your account to him, whose word it is, and whose salvation is proclaimed unto you. O! deceive not yourselves with a mere profession of faith in Christ; but give yourselves up altogether to him: and make him all your salvation, and all your desire.]

2.

In a way of encouragement

[Once more we bear our testimony before you; and declare, that the Lord Jesus Christ is the Saviour, the only Saviour, of the world. Once more we declare, that his salvation is free for all; as free as the light we see, or the air we breathe. The grace of God, as revealed in it is exceeding abundant; insomuch that, where sin has abounded, his grace shall much more abound, if only ye be willing to accept it as the gift of sovereign love and mercy. Do not, I pray you, place the smallest reliance on any thing of your own: for I testify to every one amongst you, that if you attempt to blend any thing of your own with the merits of the Lord Jesus Christ, you will make void the grace of God, and render Christ himself of no effect. This is the record of God which we are commissioned to proclaim, that God hath given to us eternal life; and this life is in his Son: he that hath the Son, hath life; and he that hath not the Son of God, hath not life. Receive this record, and all will be well: reject it, and you must inevitably perish: for there is no other name given under heaven whereby we must be saved, but the adorable name of Jesus Christ. If an adherence to Christ expose you to difficulties, be it so: and be content to bear the cross for his sake: but if, through the fear of man, ye deny Christ, know that he will deny you before the whole universe at his tribunal. If, on the contrary, ye suffer with him, fear not but that ye shall be also glorified together.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Chapter 78

Prayer

Almighty God, thou art ever warning us. Our whole life is a warning of its own uncertainty and assured brevity. Give us understanding of these things, that we waste not golden hours. In the midst of life we are in death. Our house is built over our grave. Oh that men were wise, that they knew these things, that they would consider their latter end. Every day may be our last. Teach us so to number our days that we may apply our hearts unto wisdom; yet give us triumph in Christ Jesus over all fear. May we not be subject to bondage all our lifetime through fear of death. May the coming end be unto us as a new beginning. Show us that we are now in preparation for better things; yea, show us that what we have already seen is but the dim symbol of the infinite brightness. So may we live under inspiring hopes, knowing that, if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. Enable us, by living faith in the Lord Jesus Christ, our Saviour, now to enter into the realization of eternal joy. By the power of an endless life, may we do the little work of the passing day. Then its burdens shall be light as shadows; its pains shall bring with them their own healing, and sorrow shall become the beginning of joy. May we not be bowed down by the things which are less than we ourselves are. May we stand back from them at a right distance, and see them exactly as they are, in magnitude, in weight, in importance; and, counting all things by the standard of the sanctuary, owning no other reference, trusting no other authority, we shall be able to keep at arm’s length the things that do not befit our immortality, and the fascinations that would mock us with their empty spells. We are in Christ Jesus this day. We are upon his Cross; we would be buried with him in the tomb that cannot be long sealed; we would enter into the victory and joy of his resurrection. We would undergo such inspirations of feeling as shall lift us above all fear and doubt, and already carry us beyond the narrow stream of death. We would now enjoy all the blessedness of realized immortality. We would be strong in the grace that is in Christ Jesus; yea, through his grace we would enter into his glory, and in all spiritual realization we would even now walk with the saints in white, bearing palms in our hands, drinking at the upper fountains, and joining in the upper song. Surely that such delights might fill us hast thou given the days of the Son of man upon the earth. Today we would forget the battle in the victory, the temptation in the sublime reply, the difficulty in the assured rest. Our prayer is that Jesus Christ may, by the power of his priesthood, reign over us, subdue us wholly to his gracious will, sanctify all the events of Providence we cannot understand, prepare us for those higher fellowships which follow the discipline of earth. We would pray for one another. We would find words for the dumb; we would put into the lips of the silent fitting speech before God, to express pain for sin, contrition for iniquity, broken-heartedness for aggravated guilt. May we all unite in the one poignant cry, “God be merciful unto me a sinner.” And may personal prayer be answered by personal forgiveness, and personal enjoyment of the living grace of God, revealed in Christ Jesus, in the reconstructed and comforted heart. May our prayers reach those who are out of the way. May we include in our intercession this day those who have escaped every other prayer. May we now appeal on behalf of those who have resisted every entreaty or, are they cut off for ever? May they never, nevermore return? Thou knowest. Thy mercy endureth for ever. May we not yet be surprised into unutterable joy by seeing the most stubborn lay down his weapons of rebellion, and the most distant turning round with tears in his longing eyes? We would that all men might move in one direction, and be found at the end clustering lovingly around the Cross of Christ. Build us up in our most holy faith. Give us strength in the sanctuary; give us to feel that we are building our life-house upon eternal rocks, and help us to build diligently, rightly, wisely, so that when the test of fire is applied to our edifice it may stand approved of God.

The Father of our Lord Jesus Christ comfort us; the Holy Spirit be our light and peace and hope; the Father, Son, and Holy Ghost Three in one, One in Three abide with us. Amen.

Act 20:24-26

24. But I hold not my life of any account as dear unto myself [G., omits “as”; lit., “I make no account of my life ( qua) dear unto myself.” This awkward sentence appears more so in the original text, and there are grounds for supposing words to have been omitted. The Evangelist probably wrote, “Neither make I account of anything, nor think my life dear unto myself”], so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the Gospel of the grace of God.

25. And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more.

26. Wherefore I testify unto you this day, that I am pure from the blood of all men.

Paul’s Acceptance of Discipline

Referring to the 20th verse, we find the employment of a very significant illustration: “I kept back nothing that was profitable unto you.” The illustration implied in these terms, “kept back,” is a nautical one. Paul had been sailing; he had watched the manner of the ship; he had seen the uses to which the sails and the tackling had been put, and in this expression he said, in the language which he employed, “I have put on all sail; I have given the ship the advantage of everything belonging to it; I have spared nothing, night or day; the sails have been spread, and the supreme endeavour of the captain has been to bring the ship to the desired haven.” This was what Paul had done in his ministry. A little more sail, or all the sail together. Why put it out? for display? No: the sails were not made for display, but for the assistance of navigation. Therefore whatever Paul did he did with the view of bringing the ship to port; he had no other object. He spared no strength; he counted no time ill-spent that was devoted to the interests and the security of the passengers committed to his charge.

Now we come to the 22nd verse: “And now, behold, I go bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.” He knew the greater, but did not know the less: he knew the solemn total; he did not know the items which constituted its great sum. That is the method of God’s providence. He often shows us the end without showing the process; He is accustomed to speak to us in great words that need to be taken to pieces and searched into, and it will be found, in pursuing that quest devoutly, how wondrous much God can pile into one word. The word is only one, yet when it is taken to pieces, so to say, every letter becomes a revelation, and the whole word spread itself out into a great discipline. Paul knew that he was going in the Spirit, and by the Spirit, and through the Spirit. That was a greater knowledge than any detailed information as to the separate items and particulars. Is there anything greater than truth? In a sense there is. It is more important that we should have the truthful spirit than the truth-quantity. The lave of truth is a greater force in life than the mere acquisition of truth. We only pray as we love prayer; the prayerful spirit is larger than any prayer that is possible to the human tongue. So the knowledge of God’s purpose, acquiescence in that purpose, docile, child-like, loving union with all the operations tending to the culmination of that purpose, is infinitely greater, better, than knowledge of each particular incident that is to befall us in the outworking and development of life. What I want to know, if my spirit is right with God, is the purpose of God concerning me. He tells me nothing, and yet he tells me everything. In other words, he tells me everything, and yet tells me nothing. How can that be? With men this is impossible, but with God all things are possible. He sends me out upon his battles and errands with this one assurance: “All things will work together for thy good, O sound heart.” That is all we want to know. We do not want to forecast the “all things” in detail, and to enumerate them as if parts of a catalogue; it is enough for the devoted and loving heart to know that all things work together for good to them that love God. You do not know what tomorrow will bring forth, but you know it cannot surprise God, it cannot outwit omniscience, it cannot overlap the resources of almightiness. We stand in the sanctuary of assured conviction that, not being our own, we are being watched and secured by the One Proprietor. How happy should we be if, in the spirit of that apostolic consecration, we could not vex and worry ourselves about daily details, but simply fall on the almighty arms, completely trust the Eternal Oath, and lovingly expect the fulfilment of the exceeding great and precious promises! That is the end of faith. Paul knew that the result of the whole would be God’s approval, heaven’s rest, and therefore he took what he calls the “things” just as they came. He executed them; he set his table that he might play the host to sorrow and loss and pain; and if other guests came to eat the humble feast, the greater would be his surprise and joy.

What was the Apostle’s ground of triumph? It was that the Holy Spirit had undertaken the whole scheme and plan of his life. The “bonds and afflictions” that were foretold were foretold by Divine lips. The message is often made the better or the worse by the messenger who delivers it. There is a tone in which you can tell a man that sorrow is coming upon him which will multiply that sorrow sevenfold. There is also a tone in which you can announce the certainty of physical decay and social degradation that shall have in it the very music of the heart of God. We should take our life charge from the lips of the Holy Spirit; we should look upward for the map or chart by which we are to journey or to voyage. When the sketch of the road, or the sea, is handed us from above, the hand that drew the plan will secure the obedient outworking of it in completeness and joy. How could the Apostle Paul be apparently so reckless concerning the things that would befall him? This is not understood by those who do not grasp the greater prudence; it is a mystery to minds that only see the little prudence of self-security, self-care, or self-protection. What had the Apostle done that made him so callous to all human seeming, about “bonds and afflictions”? This he had done: he had first consecrated his whole life to Christ. If we give to Christ small portions of our life only, then the gift appears to be tedious, and. is of necessity painful. We must begin by giving all. Then the gifts in detail are only the out-carrying of a solemn step that involved the entire life. Have we yet entered into that mystery of self-immolation? Until we learn that lesson our Christianity will be a frequent vexation and a very infrequent enjoyment or peace. To cut off the right hand is much to him who has done nothing more, but to the man who has first cut down himself, root and branch, the whole man, it is very little, it is a detail concerning the painfulness of which he speaks with gracious contempt. It is just here that we have to make the beginning of progress, and it is just here so many of us may possibly have made no beginning at all. You cannot give Christ any mere portions of yourself. You cannot say, “I will give him one day in seven, one hour in the day, one portion of my income, one tribute of my talent or influence.” That, apparently so easy, is a moral impossibility. Could that lesson be got well into the thought and heart of all students of Christianity and all professors of the Gospel, we should have a vital and most beneficial revolution. We must begin by giving ourselves to Christ not the right hand, not the single day in the week, not an assigned part or parcel of this or that property or resource, but the sum total, every whit of it; nothing kept back in the left hand by some subtle plan or skill of palming; but the whole man, the whole ten strings of the heart; then away you go, praising God upon an instrument complete the whole instrument of tuneful life. The result will be utter impossibility on the part of any detail to give you one moment’s concern. We live in totals; we are vexed by details. Hear the Apostle’s great, triumphant speech: “But none of these things move me, neither count I my life dear unto myself.” That is the explanation. Where the life is not dear the single finger cannot be much. Where the life is on the altar the suffering of a night’s sleeplessness cannot be a martyrdom. Where the whole man is pledged, as with sevenfold oath, to serve the Cross, then any detail, coming under that great category of self-transfer to the Cross of Christ, may be spoken of with the contempt of spiritual triumph. This is the Christian victory. Another consideration under this, yet entering into it and vitally belonging to it, is that Paul had a definite purpose in life. What was that purpose? His own words shall tell: “That I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God.” There is no mistake about the directness of that speech. You do not wonder whether the man was an academician, a philosopher, a lecturer, an inventor of magic; you know what he was: a man with a cross, a man with a ministry, a man with a ministry he had received of the Lord Jesus, a man whose ministry was limited to testimony. You cannot burn him; you cannot slay him; you cannot imprison him; he is beyond your power. It is in these spiritual realizations, rising into holy ecstasies, that the Christian soul realizes at once its sonship and its freedom. Paul wished “to testify.” If the ministry were more than that, who could stand its continual strain? If ministers were sent out to convert the people, who could take upon him the yoke and burden of the ministry? The ministry of the kingdom of heaven is a ministry of testimony. The minister must give the warning, speak the truth, offer the welcome, point to the Cross, show the way, and then await the issue of events. He must work as if everything depended upon him, and then rest as if he could do nothing; he must entreat men, persuade them, wrestle with them, more in sympathy than in argument; he must soften his reasoning with his tears; he must ennoble his eloquence by his pathos; he must cause his eloquence to be forgotten in his intercessions; and then, when this ministry is fulfilled, he must stand back and see the salvation of God.

“And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.” That is the spirit in which every sermon is to be preached; and that is the spirit in which every sermon is to be heard. This is the last time you and I will ever meet in this house exactly as the assembly is constituted at this moment. There can be no repetition of this event. It may be largely reproduced possibly for years it may be reproduced in its largest and broadest features; we ourselves do not doubt or fear respecting that; yet here is the thing that gives accent to the immediate occasion we shall never meet again just as we are meeting at this solemn moment. When we meet again the old man will not be just where he is now. We will look round and say, “Children sat in that pew; are they there now?” No. “An earnest, sympathetic listener sat quite close to me on that occasion; he will be here presently”? No; he is dead. This opportunity returns no more. Richard Baxter was wont to say that he preached as a dying man to dying men. That is the spirit that gives solemnity to every appeal, pathos to every entreaty, urgency to every welcome.

Now the noble challenge: “Wherefore I take you to record this day, that I am pure from the blood of all men.” Is it a question of blood? Is it a matter of blood? Then how far wrong have we been who thought it was a matter of amusement, enjoyment, excitement, social delight, and comfort! “Wherefore I take you to record this day, that I am pure from the blood of all men.” Might there have been spots of blood upon the preacher? Might he have been arraigned as a murderer of men? Might it have been that the angels could have pointed to the blood spots upon his skin and upon his robe, and said, “These are the witnesses against thee, thou faithless watchman”? Is it a question of blood? If, on the one hand, the ministerial, a question of blood, then just as surely, on the other hand, the congregational and the individual, a question of blood. This is no occasion for simple intellectual enjoyment, or theological gratification; this is a question of who is guilty the preacher or the hearer? the watchman or the man warned of coming danger? The Apostle was not pure from the blood of “one” man, or “many” men, but of “all” men. He had no fear of man; he spoke to the rich as well as to the poor, to the poor as well as to the rich. How stands the case between you and me today, seeing that we will never meet on earth exactly as we are meeting at this moment? We are keeping strictly within the lines of the text in putting this burning question to ourselves. Is there blood on me? Have I spared some men? Have I not given the Gospel welcome broadly enough, luminously enough? Have I delivered it with my lips only, or with my heart? Is there any one here under the impression that he is excluded from Christ’s Cross, from God’s forgiveness? This possible charge of blood makes me afraid. I am not speaking with the inimitable emphasis of the text, yet I cannot withhold the utterance of the yearning purpose of my heart, which has been that all men might be saved. I have not shut the door in the face of any man. To no applicant have I said, “You are too poor, too mean, too guilty, too low-born, too deeply sunk in sin.” To contrition of heart no harsh word has been spoken; but, if in the unhappy and imperfect past I have not declared this Gospel of Christ with sufficent fulness and emphasis, may I endeavour to repair the omission in any individual case now before me, and say,

Fuente: The People’s Bible by Joseph Parker

24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.

Ver. 24. Neither count I my life dear ] Singula prope verba spirant martyrium, as one saith of Cyprian’s writings. When one said to Julius Palmer the martyr, Take heed, it is a hard matter to burn; Indeed, said he, it is for him that hath his soul linked to his body, as a thief’s foot in a pair of fetters. Among all the vain mockeries of this world (said the Duke of Somerset at his death in King Edward VI’s time) I repent me of nothing more than of esteeming life more dear than I should.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

24. ] The reading in the text, amidst all the varieties, seems to be that out of which the others have all arisen, and whose difficulties they more or less explain. The first clause is a combination of two constructions, , and ( , Php 3:7-8 ) . The best rendering in English would be, I hold my life of no account, nor precious to me . Then again the confused construction of the former clause shews itself in the of the latter, which is not ‘ so that ,’ but ‘ as ,’ q. d. before, ‘ so precious.’ ‘ I do not value my life, in comparison with the finishing my course .’ Render then the whole verse: But I hold my life of no account, nor is it so precious to me, as the finishing of my course.

] See the same image, with the same word, remarkably expanded, Phi 3:12-14 . There in Act 20:12 he has used , and, as is constantly the case when we are in the habit of connecting certain words together, the immediately occurs to him, which he works into a sublime comparison in Act 20:14 .

] A similitude peculiar to Paul: occurring, remarkably enough, in his speech at ch. Act 13:25 . He uses it without the word ., at 1Co 9:24-27 , and Php 3:14

. .] and (i.e. even) the ministry , &c. in this sense gives that which, in matter of fact, runs parallel with the metaphorical expression just used, stands beside it as its antitype.

] Compare Rom 1:5 , . .

Fuente: Henry Alford’s Greek Testament

Act 20:24 . See critical note. “But I hold not my life of any account, as dear unto myself,” R.V., reading for omitting and . Both verbs and are found in similar phrases in LXX, Tob 6:16 , Job 22:4 , so also in classical Greek (Wetstein). The former verb is used in N.T. as = habere, stimare , cf. Luk 14:18 and by St. Paul, Phi 2:29 . , see critical note. “So that I may accomplish my course,” R.V., “in comparison of accomplishing my course,” margin. Difficulty has arisen because this is the only case in the N.T. in which appears in a final clause, Burton, p. 85 (but see W.H [336] , Luk 9:52 , and Viteau, Le Grec du N. T. , p. 74 (1893)). The whole phrase is strikingly Pauline, cf. Phi 3:12 , where the same verb immediately seems to suggest the (Alford), Gal 2:2 , 1Co 9:24 , 2Ti 4:7 . , see critical note, cf. Phi 1:4 , Col 1:11 , Heb 10:34 . The words are strongly defended by Ewald. , see above on p. 422 “saepe apud Paulum,” cf. Rom 11:13 . Apostleship is often so designated, Act 1:17 ; Act 1:25 ; Act 21:19 , 2Co 4:1 , and other instances in Hort, Ecclesia , p. 204. ., cf. Act 6:4 , where the . is the highest function of the Apostles.

[336] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

Fuente: The Expositors Greek Testament by Robertson

Acts

THE FIGHT WITH WILD BEASTS AT EPHESUS

PARTING COUNSELS

A FULFILLED ASPIRATION

Act 20:24 . – 2Ti 4:7 .

I do not suppose that Paul in prison, and within sight of martyrdom, remembered his words at Ephesus. But the fact that what was aspiration whilst he was in the very thick of his difficulties came to be calm retrospect at the close is to me very beautiful and significant. ‘So that I may finish my course,’ said he wistfully; whilst before him there lay dangers clearly discerned and others that had all the more power over the imagination because they were but dimly discerned-’Not knowing the things that shall befall me there,’ said he, but knowing this, that ‘bonds and afflictions abide me.’ When a man knows exactly what he has to be afraid of he can face it. When he knows a little corner of it, and also knows that there is a great stretch behind that is unknown, that is a state of things that tries his mettle. Many a man will march up to a battery without a tremor who would not face a hole where a snake lay. And so Paul’s ignorance, as well as Paul’s knowledge, made it very hard for him to say ‘None of these things move me’ if only ‘I might finish my course.’

Now there are in these two passages, thus put together, three points that I touch for a moment. These are, What Paul thought that life chiefly was; what Paul aimed at; and what Paul won thereby.

I. What he thought that life chiefly was.

‘That I may finish my course.’ Now ‘course,’ in our modern English, is far too feeble a word to express the Apostle’s idea here. It has come to mean with us a quiet sequence or a succession of actions which, taken together, complete a career; but in its original force the English word ‘course,’ and still more the Greek, of which it is a translation, contain a great deal more than that. If we were to read ‘race,’ we should get nearer to at least one side of the Apostle’s thought. This was the image under which life presented itself to him, as it does to every man that does anything in the world worth doing, whether he be Christian or not-as being not a place for enjoyment, for selfish pursuits, making money, building family, satisfying love, seeking pleasure, or the like; but mainly as being an appointed field for a succession of efforts, all in one direction, and leading progressively to an end. In that image of life as a race, threadbare as it is, there are several grave considerations involved, which it will contribute to the nobleness of our own lives to keep steadily in view.

To begin with, the metaphor regards life as a track or path marked out and to be kept to by us. Paul thought of his life as a racecourse, traced for him by God, and from which it would be perilous and rebellious to diverge. The consciousness of definite duties loomed larger than anything else before him. His first waking thought was, ‘What is God’s will for me to-day? What stage of the course have I to pass over to-day?’ Each moment brought to him an appointed task which at all hazards he must do. And this elevating, humbling, and bracing ever-present sense of responsibility, not merely to circumstances, but to God, is an indispensable part of any life worth the living, and of any on which a man will ever dare to look back.

‘My course.’ O brethren! if we carried with us, always present, that solemn, severe sense of all-pervading duty and of obligation laid upon us to pursue faithfully the path that is appointed us, there would be less waste, less selfishness, less to regret, and less that weakens and defiles, in the lives of us all. And blessed be His name! however trivial be our tasks, however narrow our spheres, however secular and commonplace our businesses or trades, we may write upon them, as on all sorts of lives, except weak and selfish ones, this inscription, ‘Holiness to the Lord.’

The broad arrow stamped on Crown property gives a certain dignity to whatever bears it, and whatever small duty has the name of God written across it is thereby ennobled. If our days are to be full-fraught with the serenity and purity which it is possible for them to attain, and if we ourselves are to put forth all our powers and make the most of ourselves, we must cultivate the continual sense that life is a course-a series of definite duties marked out for us by God.

Again, the image suggests the strenuous efforts needed for discharge of our appointed tasks. The Apostle, like all men of imaginative and sensitive nature, was accustomed to speak in metaphors, which expressed his fervid convictions more adequately than more abstract expressions would have done. That vigorous figure of a ‘course’ speaks more strongly of the stress of continual effort than many words. It speaks of the straining muscles, and the intense concentration, and the forward-flung body of the runner in the arena. Paul says in effect, ‘I, for my part, live at high pressure. I get the most that I can out of myself. I do the very best that is in me.’ And that is a pattern for us.

There is nothing to be done unless we are contented to live on the stretch. Easygoing lives are always contemptible lives. A man who never does anything except what he can do easily never comes to do anything greater than what he began with, and never does anything worth doing at all. Effort is the law of life in all departments, as we all of us know and practise in regard to our daily business. But what a strange thing it is that we seem to think that our Christian characters can be formed and perfected upon other conditions, and in other fashions, than those by which men make their daily bread or their worldly fortunes!

The direction which effort takes is different in these two regions. The necessity for concentration and vigorous putting into operation of every faculty is far more imperative in the Christian course than in any other form of life.

I believe most earnestly that we grow Christlike, not by effort only, but by faith. But I believe that there is no faith without effort, and that the growth which comes from faith will not be appropriated and made ours without it. And so I preach, without in the least degree feeling that it impinges upon the great central truth that we are cleansed and perfected by the power of God working upon us, the sister truth that we must ‘work out our own salvation with fear and trembling.’

Brethren, unless we are prepared for the dust and heat of the race, we had better not start upon the course. Christian men have an appointed task, and to do it will take all the effort that they can put forth, and will assuredly demand continuous concentration and the summoning of every faculty to its utmost energy.

Still further, there is another idea that lies in the emblem, and that is that the appointed task which thus demands the whole man in vigorous exercise ought in fact to be, and in its nature is, progressive. Is the Christianity of the average church member and professing Christian a continuous advance? Is to-day better than yesterday? Are former attainments continually being left behind? Does it not seem the bitterest irony to talk about the usual life of a Christian as a course? Did you ever see a squad of raw recruits being drilled in the barrack-yard? The first thing the sergeants do is to teach them the ‘goose-step,’ which consists in lifting up one foot and then the other, ad infinitum , and yet always keeping on the same bit of ground. That is the kind of ‘course’ which hosts of so-called Christians content themselves with running-a vast deal of apparent exercise and no advance. They are just at the same spot at which they stood five, ten, or twenty years ago; not a bit wiser, more like Christ, less like the devil and the world; having gained no more mastery over their characteristic evils; falling into precisely the same faults of temper and conduct as they used to do in the far-away past. By what right can they talk of running the Christian race? Progress is essential to real Christian life.

II. Turn now to another thought here, and consider what Paul aimed at.

It is a very easy thing for a man to say, ‘I take the discharge of my duty, given to me by Jesus Christ, as my great purpose in life,’ when there is nothing in the way to prevent him from carrying out that purpose. But it is a very different thing when, as was the case with Paul, there lie before him the certainties of affliction and bonds, and the possibilities which very soon consolidated themselves into certainties, of a bloody death and that swiftly. To say then , without a quickened pulse or a tremor in the eyelid, or a quiver in the voice, or a falter in the resolution, to say then, ‘none of these things move me, if only I may do what I was set to do’-that is to be in Christ indeed; and that is the only thing worth living for.

Look how beautifully we see in operation in these heartfelt and few words of the Apostle the power that there is in an absolute devotion to God-enjoined duty, to give a man ‘a solemn scorn of ills,’ and to lift him high above everything that would bar or hinder his path. Is it not bracing to see any one actuated by such motives as these? And why should they not be motives for us all? The one thing worth our making our aim in life is to accomplish our course.

Now notice that the word in the original here, ‘finish,’ does not merely mean ‘end,’ which would be a very poor thing. Time will do that for us all. It will end our course. But an ended course may yet be an unfinished course. And the meaning that the Apostle attaches to the word in both of our texts is not merely to scramble through anyhow, so as to get to the last of it; but to complete, accomplish the course, or, to put away the metaphor, to do all that it was meant by God that he should do.

Now some very early transcriber of the Acts of the Apostles mistook the Apostle’s meaning, and thought that he only said that he desired to end his career; and so, with the best intentions in the world, he inserted, probably on the margin, what he thought was a necessary addition-that unfortunate ‘with joy,’ which appears in our Authorised Version, but has no place in the true text. If we put it in we necessarily limit the meaning of the word ‘finish’ to that low, superficial sense which I have already dismissed. If we leave it out we get a far nobler thought. Paul was not thinking about the joy at the end. What he wanted was to do his work, all of it, right through to the very last. He knew there would be joy, but he does not speak about it. What he wanted, as all faithful men do, was to do the work, and let the joy take care of itself.

And so for all of us, the true anaesthetic or ‘painkiller’ is that all-dominant sense of obligation and duty which lays hold upon us, and grips us, and makes us, not exactly indifferent to, but very partially conscious of, the sorrows or the hindrances or the pains that may come in our way. You cannot stop an express train by stretching a rope across the line, nor stay the flow of a river with a barrier of straw. And if a man has once yielded himself fully to that great conception of God’s will driving him on through life, and prescribing his path for him, it is neither in sorrow nor in joy to arrest his course. They may roll all the golden apples out of the garden of the Hesperides in his path, and he will not stop to pick one of them up; or Satan may block it with his fiercest flames, and the man will go into them, saying, ‘When I pass through the fires He will be with me.’

III. Lastly, what Paul won thereby.

‘That I may finish my course . . . I have finished my course’; in the same lofty meaning, not merely ended , though that was true, but ‘completed, accomplished, perfected.’

Now some hyper-sensitive people have thought that it was very strange that the Apostle, who was always preaching the imperfection of all human obedience and service, should, at the end of his life, indulge in such a piece of what they fancy was self-complacent retrospect as to say ‘I have kept the faith; I have fought a good fight; I have finished my course.’ But it was by no means complacent self-righteousness. Of course he did not mean that he looked back upon a career free from faults and flecks and stains. No. There is only one pair of human lips that ever could say, in the full significance of the word, ‘It is finished! . . . I have completed the work which Thou gavest Me to do.’ Jesus Christ’s retrospect of a stainless career, without defect or discordance at any point from the divine ideal, is not repeated in any of His servants’ experiences. But, on the other hand, if a man in the middle of his difficulties and his conflict pulls himself habitually together and says to himself, ‘Nothing shall move me, so that I may complete this bit of my course,’ depend upon it, his effort, his believing effort, will not be in vain; and at the last he will be able to look back on a career which, though stained with many imperfections, and marred with many failures, yet on the whole has realised the divine purpose, though not with absolute completeness, at least sufficiently to enable the faithful servant to feel that all his struggle has not been in vain.

Brethren, no one else can. And oh! how different the two ‘courses’ of the godly man and the worldling look, in their relative importance, when seen from this side, as we are advancing towards them, and from the other as we look back upon them! Pleasures, escape from pains, ease, comfort, popularity, quiet lives-all these things seem very attractive; and God’s will often seems very hard and very repulsive, when we are advancing towards some unwelcome duty. But when we get beyond it and look back, the two careers have changed their characters; and all the joys that could be bought at the price of the smallest neglected duty or the smallest perpetrated sin, dwindle and dwindle and dwindle, and the light is out of them, and they show for what they are-nothings, gilded nothings, painted emptinesses, lies varnished over. And on the other hand, to do right, to discharge the smallest duty, to recognise God’s will, and with faithful effort to seek to do it in dependence upon Him, that towers and towers and towers, and there seems to be, as there really is, nothing else worth living for.

So let us live with the continual remembrance in our minds that all which we do has to be passed in review by us once more, from another standpoint, and with another illumination falling upon it. And be sure of this, that the one thing worth looking back upon, and possible to be looked back upon with peace and quietness, is the humble, faithful, continual discharge of our appointed tasks for the dear Lord’s sake. If you and I, whilst work and troubles last, do truly say, ‘None of these things move me, so that I might finish my course,’ we too, with all our weaknesses, may be able to say at the last, ‘Thanks be to God! I have finished my course.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

none, &c. = I make of no (Greek. oudeis) account (Greek. logos).

neither. Greek. oude.

count = hold.

dear = precious. Greek. timios. See note on Act 5:34.

finish. Greek. teleioo. App-125. Only here in Acts. Often translated “perfect”.

course. See note on Act 13:25. Ten years were yet to pass before this would be. See 2Ti 4:7, 2Ti 4:8.

joy. All the texts omit “with joy”.

ministry. Greek. diakonia. App-190.

of = from. Greek. para. App-104. Jesus. App-98.

the gospel, &c. App-140.

grace. App-184.

Fuente: Companion Bible Notes, Appendices and Graphics

24.] The reading in the text, amidst all the varieties, seems to be that out of which the others have all arisen, and whose difficulties they more or less explain. The first clause is a combination of two constructions, , and (, Php 3:7-8) . The best rendering in English would be, I hold my life of no account, nor precious to me. Then again the confused construction of the former clause shews itself in the of the latter, which is not so that, but as, q. d. before, so precious. I do not value my life, in comparison with the finishing my course. Render then the whole verse: But I hold my life of no account, nor is it so precious to me, as the finishing of my course.

] See the same image, with the same word, remarkably expanded, Php 3:12-14. There in Act 20:12 he has used ,-and,-as is constantly the case when we are in the habit of connecting certain words together,-the immediately occurs to him, which he works into a sublime comparison in Act 20:14.

] A similitude peculiar to Paul: occurring, remarkably enough, in his speech at ch. Act 13:25. He uses it without the word ., at 1Co 9:24-27, and Php 3:14

. .] and (i.e. even) the ministry, &c. in this sense gives that which, in matter of fact, runs parallel with the metaphorical expression just used,-stands beside it as its antitype.

] Compare Rom 1:5, . .

Fuente: The Greek Testament

Act 20:24. ) of no adverse occurrence.-, unto myself) as concerns myself [ch. Act 21:13]; Php 1:21-22. The denial of self.-, as) viz. I count it dear [I do not count my life so dear, as I count it a dear object to finish my course with joy].-, to finish) He finished after it that a very long time had intervened: 2Ti 4:7-8, , I have finished my course.-, course) a speedy one.- , of the grace) of the New Testament.- , of God) This name is repeated with great force in Act 20:25; Act 20:27.

Fuente: Gnomon of the New Testament

neither

Or, I hold not my life of any account, as unto myself, in comparison with accomplishing my course. See, 1Co 9:26; Php 3:13; Php 3:14. 2Ti 4:7; 2Ti 4:8.

Fuente: Scofield Reference Bible Notes

none: Act 21:13, Rom 8:35-39, 1Co 15:58, 2Co 4:1, 2Co 4:8, 2Co 4:9, 2Co 4:16-18, 2Co 6:4-10, 2Co 7:4, 2Co 12:10, Eph 3:13, 1Th 2:2, 1Th 3:3, 2Ti 1:12, 2Ti 3:11, 2Ti 4:17, Heb 10:34, Heb 12:1-3

neither: 2Co 5:8, Phi 1:20-23, Phi 2:17, Col 1:24, 1Jo 3:16, Rev 12:11

I might: Joh 17:4, 1Co 9:24-27, Phi 3:13-15, 2Ti 4:6-8

and the: Act 1:17, Act 9:15, Act 22:21, Act 26:17, Act 26:18, 1Co 9:17, 1Co 9:18, 2Co 4:1, Gal 1:1, Tit 1:3

to testify: Act 20:21, Joh 15:27, Heb 2:3, Heb 2:4

the gospel: Act 14:3, Luk 2:10, Luk 2:11, Rom 3:24-26, Rom 4:4, Rom 5:20, Rom 5:21, Rom 11:6, Eph 1:6, Eph 2:4-10, Tit 2:11, Tit 3:4-7, 1Pe 5:12

Reciprocal: Exo 17:5 – Go on Jdg 5:18 – their lives Jdg 11:36 – forasmuch Jdg 16:30 – die Rth 1:17 – but death 1Sa 19:5 – put his life 2Sa 19:30 – Yea 2Sa 23:16 – the three 2Ki 1:14 – let my life 1Ch 11:18 – brake Neh 6:11 – Should such Est 4:16 – if I perish Psa 112:7 – heart Psa 119:51 – yet have Psa 119:157 – yet do I Psa 137:6 – if I prefer Son 8:6 – love Isa 6:8 – Then Dan 3:17 – our God Dan 6:10 – as he Mat 10:28 – And Mat 13:46 – went Mat 16:25 – General Mat 25:20 – behold Mar 8:35 – will save Luk 4:31 – taught Luk 6:8 – Rise Luk 9:24 – General Luk 12:4 – Be Luk 14:26 – yea Luk 22:33 – I am Joh 11:8 – and goest Joh 12:25 – that loveth Joh 13:37 – why Joh 16:4 – that when Joh 16:22 – and your Act 2:40 – did Act 13:25 – fulfilled Act 20:32 – and to the Act 21:19 – by Act 26:16 – a minister Rom 1:1 – the gospel Rom 8:18 – I reckon Rom 14:8 – we die unto Rom 15:16 – ministering 1Co 1:6 – the 1Co 9:15 – for 2Co 4:12 – death 2Co 10:14 – the gospel Gal 6:14 – the world Eph 4:12 – the work Phi 1:13 – General Phi 2:30 – nigh Phi 3:8 – I count Col 1:23 – moved 1Th 2:8 – but 1Th 2:9 – the gospel 1Th 3:4 – we told 2Th 2:2 – shaken 2Ti 1:7 – the spirit 2Ti 4:7 – I have finished Heb 11:25 – Choosing Heb 13:17 – watch 2Pe 1:10 – never Rev 2:10 – be thou Rev 11:7 – when

Fuente: The Treasury of Scripture Knowledge

NONE OF THESE THINGS MOVE ME

But none of these things move me.

Act 20:24

When St. Paul and his companions had reached Miletusit being the last occasion on which he should ever be in those parts, and, by the Spirit, having intimation of ithe, as the bishop, held a convocation of his clergy; and he summoned, from the city of Ephesus, those, who are called in the Bible by three nameselders, or overseers, or bishops; and, having brought them to him at Miletus, he addressed to them that beautiful charge, of which the words of our text form a part.

How was he enabled to reach that elevation? None of these things move me. There are three thoughts that stand out conspicuously in those words.

I. The first is calmness.And calmness is a great gift of Godif it be only for this, that if we in patience possess our souls, we are, through that posture of mind, enabled to think deliberately, to speak discreetly, to act wisely, and to glorify God. Self-possession is a great secret of life; and I know no road to real self-possession but true religion. So that there was a calmness in St. Pauls mind.

II. There was elevation.He looks down upon these things, and says, None of these things move me. They are little things: they are down beneath me. For so it is with a spiritual mind, as it is with the natural senseswhen we get up high, things, which looked before so large, grow so diminutive; and those which appeared to us so exceeding great, when we get up into that high region of communion with God, and heavenly-mindedness, look very insignificant; and we almost wonder how we could ever have attached to them such exceeding importance. That is the secret. It is the elevation. Elevationgetting nearer to the grandnesses of eternitymakes the things of this little world seem what they really are.

III. There was independence.The man who wishes to be independent of external circumstances must be dependent upon God. Depend somewhere, this leaning heart of man must; and if you wish not to depend upon the creature, you must depend upon the Creator. And the only way to get a real independencea real independence of human things and external influencesis to feel an entire dependence upon God. These were the three thoughts which appear to me to compose the words, None of these things move mecalmness, elevation, and, consequently, independence.

Rev. James Vaughan.

Illustration

It is recorded of St. Basil that he was assailed by the threatenings, and allured by the promises of a Roman emperor, to abandon the truth of the Gospel. Dignities and riches were offered. Alas! said the faithful confessor, these speeches are fit to catch little children who look after such things; we are otherwise taught by the Scriptures, and are ready to suffer a thousand deaths rather than forsake Christ. Know ye not who we are that command it? said the prtor. We submit to no one when they command such things as these. Know ye not that we have honours to bestow? continued the prtor. They, said the confessor, are changeable like yourselves. The prtor threatened confiscation, torment, banishment, death. As for confiscation, I have nothing to lose; as for banishment, heaven only is my country; as for torment, this body will soon give way; and as for death, that will only set me at liberty. Thou art mad! said the prtor. I wish I may ever be so mad, said the servant of God. None of these things moved him.

Fuente: Church Pulpit Commentary

4

Act 20:24. None of these things move me means that Paul was not disturbed by the prospect of persecutions, nor did he let it change his purpose to serve Christ faithfully to the end. Finish my course with joy. The true servant of God expects to receive his reward at the end of the race, not while the conflict of this life is going on. The ministry refers to the charge delivered to Paul to “fight the good fight” (2Ti 4:7) by testifying for the Gospel.

Fuente: Combined Bible Commentary

Act 20:24. But none of these things move me, neither count I my life dear unto myself. We note the parallelism with Luthers famous declaration when warned by his friends not to go to Worms, I will go thither, though there should be devils on every house-top (Professor Plumptre).

So that I might finish my course with joy. The same words and the same thought re-occur in the Second Epistle to Timothy, only there the goal was in sight, and Paul wrote, I have finished my course (2Ti 4:7).

An interesting thought has been suggested by Act 20:22-24. It must be remembered, however, that it is only a supposition. Paul has been speaking with a sad presentiment of the things which shall befall him in Jerusalem; prophets enlightened by the Holy Ghost tell him that bonds and afflictions await him; he himself attaches no value to his life, and knows that the congregation which he has founded shall see him no more. It seems as though it had been determined in the counsels of God that Paul should be allowed to die in Jerusalem as a martyr, but that God had graciously looked at the tears and intercessions in behalf of the apostle on the part of all the Gentile congregations, and in compliance with their many earnest prayers had allowed him to be rescued by the Romans with a view to several years more of life and ministry.

Fuente: A Popular Commentary on the New Testament

See notes on verse 22

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Paul’s "gospel of the grace of God" was a continuation of the good news Jesus preached but in a universal context. Thus he equated it with "preaching the kingdom" (Act 20:25).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)