FRIBERG

      Serving the Lord involves doing His will as one who is indebted to Him and owned by Him. There is no question about this. The individual who serves the Lord is doing His will, serving His interests, and fulfilling the mandate that has been delivered to him.

      Jesus left no doubt when He called Paul to be an apostle. He spelled out the work that he was to do. Although I have mentioned this commission frequently in these lessons, I am compelled to do so once again. The word of Jesus to Paul, then Saul, is recorded in Acts 26:16-18.

➪    To be a witness of the things Jesus had revealed to him.

➪    Open their eyes.

➪    Turn them from darkness to light.

➪    Turn them from the power of Satan unto God.

➪    Work to the end that the people may receive the forgiveness of sins.

➪    Labor in order that they might receive an inheritance among them that are sanctified by faith in Jesus.

      Paul was NOT called to help people with problems in their personal, domestic, and social lives. Any involvement he had in those areas were directly related to illuminating the people, turning them to God, and preparing them to receive an “eternal inheritance” (Heb 9:15). Jesus did not call Paul to relieve the poor of the world, correct the political views of the people, or enable them to be successful in the world. In fact, there is no record of God calling anyone into such works. That is, these are not the main purpose of anyone of Scriptural record. This does not mean that such things are wrong of themselves, but they are never right as a focus or emphasis. When eternity is taken out of the picture, the service, strictly speaking, is not toward God.

      During the last few decades, there has been a significant shift of emphasis within the nominal church. It has tuned its harp to psychological music, and is now playing the songs the public demands. People want help with their problems, their marriages, their children, their finances, and other personal, domestic, and social issues. Little if any of their interests merge with eternity. Little thought is given to death, the day of the coming of the Lord, and the day of judgment. These days, as soon as someone begins talking about eternal things, or things pertaining to “life and godliness” as defined by God, questioning looks come over the people. These are not the areas being explored and expounded by the clerics – at least, not by the popular ones. It is now quite possible to graduate from a Bible College and even Seminary with very little understanding of the Scriptures. True religious utility is not equated with serving the temporal interests of people. In fact, a significant percentage of missionary work is now devoted to relief work.

      All of this may appear quite innocent, but it is not. The truth of the matter is that relatively few people have a single cogent idea about what it means to serve the Lord. These days, that is just not the way people think and talk.

Humility of Mind

      Other versions read, “all humility,” ^NKJV “great humility,” ^NIV “all lowliness of mind,” ^ASV “without pride,” ^BBE “much humility,” ^CJB “all lowliness,” ^DARBY “all modesty,” ^GENEVA “humbly served,” ^GWN “humbleness of mind,” ^TNT and “I never thought about myself first.” ^LIVING

      The words “humility of mind” are translated from a single Greek word: tapeinofrosu,nhj. The word means, “having a humble opinion of one’s self; a deep sense of one’s littleness, modesty, humility, lowliness of mind,” ^THAYER “a quality of voluntary submission and unselfishness, humility, self effacement,” ^FRIBERG and “without arrogance.” ^LOUW-NIDA

      While the above is the lexical meaning of the word, the concept itself was lived out by Jesus, and is spiritually defined in His Person. This it is written of Him, “Who, although being essentially one with God and in the form of God [possessing the fullness of the attributes which make God], did not think this equality with God was a thing to be eagerly grasped or retained, But stripped Himself [of all privileges and rightful dignity], so as to assume the guise of a servant (slave), in that He became like men and was born a human being. And after He had appeared in human form, He abased and humbled Himself [still further] and carried His obedience to the extreme of death, even the death of the cross!” ^AMPLIFIED (Phil 2:6-8).

      To confirm that Jesus lived out the standard of the Kingdom, the above words are preceded by this expression: “Let this same attitude and purpose and [humble] mind be in you which was in Christ Jesus: [Let Him be your example in humility]” ^AMPLIFIED (Phil 2:5).

      This is the manner in which Paul conducted his ministry among the Ephesians. He was not among them to gain personal advantage, or to seek his own selfish interests. He was not there to become rich through them, or to come into the possession of many worldly things as a result of being there. He did not come to make a name for himself, or to garner followers for his personal cause.

      Humility involves taking the lower seat, and allowing the interests of another, even Jesus Christ, to dominate you. This is the frame of spirit that Paul described in these words: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me” (Gal 2:20).

      A professed minister of Christ who, through his ministry, seeks his own welfare and interests is a living contradiction to the will of God. In that respect he is unlike the Christ he professes to serve. Such men will not fare well on the day of judgment.

      Likewise, those professed ministers who make it their aim to please the people have been recalcitrant to their trust. They are the servants of the Lord, and it is their business to know the will of their Master, and then to do it.

SERVING THE LORD WITH MANY TEARS

      “Serving the Lord . . . with many tears . . .” Other versions read, “with tears,” ^NASB “through all the sorrows,” ^BBE “with tears in my eyes,” ^GWN “sometimes I even cried,” ^LIVING “in tears,” ^WILLIAMS and “tears I have shed over the trials.” ^PHILLIPS

      Paul was a man of tender heart, another aspect in which he was like His Lord. For example, when having to deal with the carnality of the Corinthians he wrote, “For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you” (2 Cor 2:4). When writing to the Philippians about religious charlatans who were making pride with religion he wrote, “For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things” (Phil 3:18).

      As used in this text, “tears” are spiritual tenderness expressed. They are a wounded heart spilling out through the eyes, and are associated with sorrow and inward pain. The next clause associates those tears with the trials caused by hostile Jews who hounded Paul continually.

TEMPTATIONS WHICH BEFELL ME

      “ . . . and temptations, which befell me by the lying in wait of the Jews. . . . ” Other versions read, “trials which happened to my by the plotting of the Jews,” ^NKJV “I was severely tested by the plots of the Jews,” ^NIV “enduring the trials that came to me through the plots of the Jews,” ^NRSV “trials which befell me through the plots of the Jews,” ^RSV and “ in the midst of adversity (affliction and trials) which befell me, due to the plots of the Jews [against me].” ^AMPLIFIED

      When writing to the Corinthians, Paul mentioned some of the trials he endured, stating that God had set forth the apostles “last,” insofar as popularity was concerned. “For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honorable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; And labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it: Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day” (1 Cor 4:9-13). Again, he wrote of being “troubled on every side,” perplexed,” “persecuted,” and “cast down” (2 Cor 4:9). He also mentioned being beaten by the Jews “five times,” and being “in perils by mine own countrymen” (2 Cor 11:24,26). First and Second Corinthians were written (57 A.D.) during this third missionary tour of Paul (54-58 A.D.). Therefore, the hostility of the Jews that he mentions in those letters were related to the general time of this report.

      While we are not to view persecution as the ultimate tragedy, neither are we to imagine that it does not have an effect upon those of tender heart. David mentioned his own experience of being a stranger and sojourner, referring to the “tears” associated with that circumstances (Psa 39:12). Some of his tears were associated with “wanderings,” a term that denotes being viewed as a pilgrim and a stranger (Psa 56:8). He also wrote of tears that were related to the hardships of sowing (Psa 126:5).

      Those who take the work of the Lord seriously are not impervious to the effects of rejection, hostility, and misrepresentation. Also, to behold the truth being corrupted impacts upon their spirit, and is capable of causing considerable sorrow. In this regard, Paul spoke of “the care of all the churches” that came upon him every day, or “daily” (2 Cor 11:28). As used here, the word “care” means anxiety, concern, disquietude, and uneasiness. ^WEBSTER The Greek word from which the word is translated means “care, anxiety,” ^THAYER “concern,” ^FRIBERG “worry,” ^UBS and “a feeling of apprehension or distress in view of possible danger or misfortune -anxiety, worry, anxious concern.” ^LOUW-NIDA Paul doubtless shed many tears over the conditions of the certain churches, the errors to which they were subjected, and some who sought to exploit them.

      It is doubtful, to say the least, that an insensitive person can be effectively used by God in the work of the Kingdom. A circumcised heart cannot be insensitive.

   THE THOROUGHNESS OF PAUL’S MINISTRY

      “ ²⁰ And how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house . . . ”

      A proper ministry is related to thoroughness. Main things cannot be excluded, nor can a ministry be conducted as though subsidiary matters were primary. The objective of salvation must permeate every aspect of a valid work. For example, no work for God can be carried out as though this world was the primary world, and existence in the body was the fundamental existence. As simplistic as that may appear, much professed Christian activity projects this misperception. Consequently, spiritual advancement is often related to the mere cessation of unacceptable manners of conduct. To many, “victory” means no longer committing a certain transgression. However, this is not a proper concept at all. While sin must have a termination point, victory and triumph are related to making progress in the faith – and progress has to do with attainment, not mere cessation.

I KEPT BACK NOTHING THAT WAS PROFITABLE

      “And how I kept back nothing that was profitable unto you . . .” Other versions read, “I did not shrink from declaring to you anything that was profitable,” ^NASB “have not hesitated to preach anything that was helpful,” ^NIV “held back nothing that could be helpful to you,” ^CJB “I shunned not that which was advantageous to your souls,” ^MRD “I did not at all shrink from telling you what was for your benefit,” ^NAB “I always did what was best for you,” ^IE and “I never shrank from telling you anything that was for your good,” ^WILLIAMS

      The word “profitable” means “to bring together,” ^THAYER “to confer a benefit, be useful or profitable,” ^{LIDDELL-SCOTT} and “help, confer a benefit, be advantageous or profitable or useful,” ^GINGRICH

      In this case, help, or advantage, does not have to do with giving the people their own personal desires – unless those desires are in synch with the purpose of God. Neither, indeed, does it have to do with earthly advantage, whether personal, domestic, or social. Strictly speaking, it is not related to answering the questions of the people, or assisting them in the resolution of their dilemmas. Such things may be appropriate under certain circumstances, but they are not to be the driving force of the work of God. Technically speaking, the resolution of personal difficulties are to be addressed within the context of Divine fellowship (1 Cor 1:9), the leading of the Spirit (Rom 8:13; Eph 4:18; 1 Thess 5:19), and working out one’s own salvation “with fear and trembling” (Phil 2:12).

      In this case, profitability is to be seen within the context of the purpose of God as He has revealed it. This has been stated in a number of ways, but they are all pointed in the same direction. Being truly profitable has to do with things that will occur AFTER life on earth is completed. More precisely, it is related to what will take place when Jesus returns, and the day of judgment is completed.

      The ultimate objective of salvation is stated in a number of ways. These ways are not at variance with one another, and are all facets of a single purpose. Here are some ways the Divine intentions for salvation is stated.

➪    CONFORMITY TO CHRIST. To conform those who were foreknown and predestinated by God to the image of His Son. “For whom He did foreknow, he also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren” (Rom 8:29).

➪    GROWTH INTO CHRIST. For those in Christ to “grow up into Him in all things, which is the Head, even Christ” (Eph 4:15).

➪    TO BE FOUND IN A PROPER STATE WHEN JESUS COMES. Paul states this objective in a very personal way – as one who has embraced it. “And be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death; If by any means I might attain unto the resurrection of the dead” (Phil 3:9-11).

➪    STATE OF CHANGE BY INCREASING STAGES OF GLORY. That a change may take place within believers by the Holy Spirit, that is from one increasing change to another. This is accomplished while we are focused upon “the glory of the Lord,” as seen in the Person of Christ. “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Cor 3:18).

➪    EXPERIENCING KINGDOM LIFE. That the life and glory of the Lord may be expressed in the lives of those in the Son. “For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness” (Col 1:9-11).

➪    THAT THE SONS OF GOD MAY BE BROUGHT TO GLORY AND AN ETERNAL INHERITANCE. That all of the sons might be brought to glory, obtaining an “eternal inheritance.” “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings . . . .And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance” (Heb 2:10; 9:15).

      This brief listing is by no means complete. However, it does reflect the direction and ultimate intent of God’s great salvation. Something that is “profitable” directly relates to such matters. From this perspective, something temporary cannot be truly profitable, and must never be permitted to occupy the place of preeminence. I have found that a proportionately small number of people appear to have grasped this fact. If this assessment is true, it confirms that there are a host of ministries that are skewed in the wrong direction, for both the perspective and the lives of the people are but commentaries on what they have embraced.

I HAVE SHOWED YOU

      “ . . . but have showed you . . .” Other versions read, “prolaimed it to you,” ^NKJV “declaring to you,” ^NASB “to preach,” ^NIV “proclaiming the message,” ^NRSV “announce it to you,” ^DARBY and “telling you.” ^NAB

      The word “showed” is translated from the Greek word avnaggei/lai, which means “to announce, make known . . . to report, bring back tidings, rehearse,” ^THAYER “announce, proclaim, openly declare,” ^FRIBERG “report,” ^{LIDDELL-SCOTT} and “to recount,” ^LEH In his Greek Dictionary, Vine says of this word, “signifies . . . to lift up and show, show forth, declare.”

      As a man would lift up an article for the people to behold, so the man declaring, or showing, the Word of the Lord raises it up, so that it is prominent, and the people will become familiar with the facts of the case. This does not differ from the exposition of the truth, which is covered in the next term. Both what the Lord has done, and what the Lord has said are to be set before the people – not as a kind of novelty, but as something that is fundamental, primary, and foundational. This would not be quoting a few excerpts from the Proverbs and Ecclesiastes. Even though they are inspired by God, they are not the highest revelation of God, and are limited to life in this world. The only way such sayings are really profitable is when they are within the context of a greater and more fundamental message. Even then, the measure of their profit is not very large.

      There are people who have been present in a religious assembly for decades, giving their full attention to what is being said. Yet, they have very little understanding of the purpose of God, main things, or the body of knowledge that is made known exclusively by Christ. Whatever may be said about those who have preached to such people, they have not been faithful servants of the Lord. If men do not apprise those to whom they regularly speak of what the Lord has emphasized, they have done little more than usurped the office of a preacher. I hardly see how it is possible to come to any other conclusion.

I HAVE TAUGHT YOU

      “ . . . and have taught you . . .” Other versions read, “teaching you,” ^NASB and “instructed.” ^NJB

      As used here, the word “taught” means, “to hold discourse with others in order to instruct them, deliver didactic discourses . . . to impart instruction, instill doctrine into one . . . to explain, expound, a thing,” ^THAYER “to cause to learn or to cause to know.” ^LOUW-NIDA

      The person who teaches causes the hearers to become familiar with what is taught, bringing them to a point where they can handle the truth, use it, and comprehend something of its meaning and scope. Keep in mind, that the things that were being taught were “profitable,” integrating with the purpose of God, and the objective that drives salvation. This is not a mere academic understanding, but eventuates in “spiritual understanding” (Col 1:9).

PUBLICLY AND FROM HOUSE TO HOUSE

      “ . . . publicly, and from house to house . . . ” Other versions read “publicly and privately,” ^BBE “publicly and in every house,” ^DARBY “openly and throughout every house,” ^GENEVA “openly and in your houses,” ^TNT and “in public meetings and from house to house.” ^AMPLIFIED

      The preaching and teaching to which Paul refers was both in public gatherings, and in houses where believers met. I gather that this refers to times when the believers were “come together into one place” (1 Cor 11:20), or “the whole church be come together into one place” (1 Cor 14:23). Initially, it must have also referred to the daily meetings held in the school of Tyrannus (19:9). The situation was much like that of the early believers, immediately following the day of Pentecost: “And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart” (Acts 2:46). This does not describe the formal setting of the gatherings, but is rather the overflow of hungering and thirsting souls who were not satisfied to meet once in a while, and in a larger and more public gathering.

      Notice the nature of the public and private meetings: it was for showing and teaching, or preaching and expounding. That was a primary activity among the early believers.

   THE SUMMATION OF PAUL’S MINISTRY

      “ ²¹ Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.”

      Sayings like the one before us are important – important because they set forth the emphasis of apostolic preaching. They provide a kind of summation under which all valid preaching and teaching is classified.

INITIALLY TESTIFYING TO BOTH JEWS AND GREEKS

      “Testifying both to the Jews, and also to the Greeks . . .” Other versions read, “solemnly testifying,” ^NASB “declared,” ^NIV “declaring with utmost seriousness,” ^CJB “earnestly bore witness,” ^NAB “I have had one message,.” ^NLT “urging upon,” ^WEYMOUTH and “constantly and urgently I bore testimony.” ^AMPLIFIED

      Translated from the Greek word diamarturo,menoj, the word “testifying” means “to testify, I. e. earnestly, religiously to charge: followed by an imperative,” ^THAYER “strongly urge, insist,” ^FRIBERG “to make a serious declaration,” ^LOUW-NIDA “to affirm solemnly,” ^LEH and “charge, warn, adjure . . . bear witness to solemnly,” ^GINGRICH

      At the core of salvation are matters relating to both God and Christ. These represent the heart of the issue, for if they are not addressed satisfactorily, nothing else matters. This was a universal message – to both Jews (a covenanted people) and Greeks (a people without a covenant with God). Greeks distinguish the people from the Jews upon the basis of language, which at that time, and owing to the influence of Alexander the Great, was the universal language. The Jews had their own language, which was basically a theological language (2 Kgs 18:26,28; Neh 13:24; Esth 8:9; Isa 36:11,13).

REPENTANCE TOWARD GOD

      “ . . . repentance toward God . . .” Other versions read, “must turn to God,” ^NIV “repentance to God,” ^RSV “turning of the heart to God,” ^BBE “turn from sin to God,” ^CJB “change the way they think and act,” ^GWN “turn to God in repentance,” ^NIB “turn to God,” ^NJB “repenting from sin and turning to God,” ^NLT “toward God reformation,” ^YLT “change their hearts to God,” ^IE and “turn in repentance [that is due] to God.” ^AMPLIFIED

      The need for repentance to God postulates alienation from God. It addresses a situation where the individual is not living within the framework of God-consciousness. Whether we are speaking of initial salvation, or of a recovery from going backward, the issue is turning to God. Paul preached that men “should repent and turn to God, and do works meet for repentance,” or “prove their repentance by their deeds” ^NIV (Acts 26:20). Paul’s commission included turning men “from the power of Satan unto God” (Acts 26:18).

      This is a perspective that is sorely needed in our time. First, sin is not being addressed as “sin,” nor is it associated with alienation or a departure from God. Consequently, little is being heard these days about repentance.

      Repentance is large in scope, including both the heart and the body, thoughts and deeds, intentions and the carrying out of them. No person has repented in the sense of this text whose thinking and conduct has not changed. Those who take the requirement of “repentance toward God” seriously, will be aided in that work by the One who demands it. Sinners, whether in that state by nature, or because they have fallen into it following believing on the Son, must possess a keen awareness of what sin has done – cut them off from God. That situation must be resolved. There must be “repentance toward God.”

      Properly viewed, repentance is not toward man, but toward God. While those who sin against men must repent toward those against whom they have sinned (Lk 17:3), it must be preceded by repentance toward God – else it has no value.

FAITH TOWARD OUR LORD JESUS CHRIST

      “ . . . and faith toward our Lord Jesus Christ.” Other versions read, “faith in,” ^NASB “put your trust in,” ^CJB “believe in,” ^GWN “the faith which is towards,” ^PNT “through faith in,” ^LIVING and “trust in.” ^IE

      This presumes the all-sufficiency of Christ (Col 2:10), as well as His indispensability. Dependence must not be upon self, but upon Christ. Trust cannot be in a system, or a routine, but in Jesus Christ. Faith is not a confession, but prompts a confession. The person who says “I believe that Jesus Christ is the Son of God” (Acts 8:37), has not believed because he said those words, but has said them because he has believed. Furthermore, just as repentance was confirmed by appropriate works, so faith is initially validated by doing what Jesus requires. That is seen in the responses the Jews at Pentecost (Acts 2:41), the believers at Samaria (Acts 8:12), the Ethiopian eunuch (Acts 8:36-38), Saul of Tarsus (Acts 9:18), Cornelius and his household (Acts 10:47-48), Lydia and her household (Acts 16:15), the Philippian jailer and his household (Acts 16:33), and Crispus and his household (Acts 18:8).

      Faith toward our Lord Jesus Christ thoroughly addresses the matter of obedience and the appropriation of the salvation of God. It always inquires what is to be done, then sets out to do it.

   BOUND IN THE SPIRIT AND ARMED WITH KNOWLEDGE

      “ ²² And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: ²³ Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.”

                                                                                                                                                                                        Here Paul accounts for his determination to go to Jerusalem, not knowing what he will face once he is there. His motive superceded any fear or uncertainty concerning the trip. This is the posture of faith, and is consistent in all who possess it.

BOUND IN THE SPIRIT

      “And now, behold, I go bound in the spirit unto Jerusalem . . .” Other versions read, “bound in spirit,” ^NASB “compelled by the Spirit,” ^NIV “as a captive to the Spirit,” ^NRSV “bound in the Spirit,” ^RSV/GENEVA “a prisoner in spirit,” ^BBE “bound in my spirit,” ^CSB “constrained by the Spirit,” ^ESV “in captivity to the Spirit,” ^NJB “bound by the Spirit,” ^NLT “bound by the [Holy] Spirit and obligated and compelled by the [convictions of my own] spirit,” ^AMPLIFIED “I must obey God’s Spirit,” ^CEV “in obedience to the Holy Spirit,” ^GNB “I feel compelled to go,” ^MESSAGE “Drawn there irresistibly by the Holy Spirit,” ^LIVING “I must obey the Holy Spirit,” ^IE “impelled by a sense of duty,” ^WEYMOUTH and “I am impelled by the Spirit.” ^WILLIAMS

      The word “bound” is the translation of a word meaning, “put under obligation . . . compelled by my convictions.” ^THAYER

      Does this mean Paul was being compelled by the Holy Spirit, as represented by a significant number of versions? ^{(NIV/NRSV,GENEVA/ESV/NJB/NLT/AMPLIFIED/ CEV/GNB/LIVING/WILLIAMS)} Or does it mean he was driven by his own spirit, as other versions suggest? ^{(NASB/BBE/CSB/MESSAGE/ WEYMOUTH)} I am not sure it is proper to separate these two concepts. Both are no doubt involved. The Holy Spirit was directing the activity, and the human spirit was responding to it. That is something of what is involved in walking “in the Spirit” (Gal 5:16,25), not quenching the Spirit (1 Thess 5:19), not grieving the Spirit (Eph 4:30), and being “led by the Spirit” (Rom 8:14).

      Valid kingdom labors cannot be accomplished through the human spirit alone. Nor indeed, is personal motivation the appropriate basis for such work. The doctrine of the Lord informs us that we are not our own, that we have been bought with a price. The conclusion of that fact is that we are to glorify God in both our spirit and body (1 Cor 6:19-20). I doubt seriously that this can be accomplished through an inward compulsion that is not under the direction of the Holy Spirit.

      Couple this with the fact that “it is not in man that walketh to direct his steps,” (Jer 10:23), and that “the steps of a good man are ordered by the Lord” (Psa 37:23), and it becomes clear that any inner compulsions within the saint is under the direction of the Holy Spirit. If, as Jesus taught His disciples, the Spirit would teach them what to say (Lk 12:12), it seems perfectly reasonable that He would also lead them where to go.

      All of this postulates a spiritual depth that is quite uncommon in our day. No person can live on the surface of life, so to speak, and experience the direction of the Holy Spirit. Whether it is attesting our sonship, or directing our steps, the Spirit bears witness with our spirit, not our mind or our emotion (Rom 8:16). That is, He communes (2 Cor 13:14) with the part of us that has been born again, renewed, or regenerated. It is the “new man” that is directed, for “the old man “is corrupt according to deceitful lusts,” and is therefore insensitive to the Spirit (Eph 4:22). Paul, then, was compelled from within his own person by means of the Holy Spirit of God, whnich he neither quenched nor grieved.

NOT KNOWING

      “ . . . not knowing the things that shall befall me there . . .” Other versions read, “not knowing what will happen to me there,” ^NASB “having no knowledge of what will come to me there,” ^BBE “not knowing what I will encounter there,” ^CSB “What will happen to me there I do not know,” ^NAB “I don't know what awaits me,” ^NLT and “I am not aware what will befall me there.” ^WILLIAMS

      God does not always provides all of the details pertaining to the future. Abraham, for example was called to leave his own country and journey to a land, the identity of which was unknown to him (Heb 11:8). When God commanded him to offer his only son, Isaac, as a burnt offering, the Lord sent him to a mountain that was unknown to him at the time of his departure (Gen 22:2). It was along the way that the details were made known. This is the manner of walking by faith.

      Notice the absence of debilitating fear and the presence of stabilizing peace. This too is a result of living by faith and walking n the Spirit. It also reveals the high value that Paul placed on the will of the Lord and working in His vineyard.

INSPIRED WITNESSING

      “ , , , Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.” Other versions read, “chains and tribulations await me,” ^NKJV “prison and hardship are facing me,” ^NIV “imprisonment and persecutions are waiting for me,” ^NRSV and “jail and suffering lie ahead.” ^NLT

      When Paul was called to the apostleship, the glorified Christ told Ananias, “For I will show him how great things he must suffer for My name's sake” (Acts 9:16). When Paul and Barnabas preached in Derbe, they themselves told the people, “we must through much tribulation enter into the kingdom of God” (Acts 14:22). Later, certain disciples in Tyre said to Paul through the Spirit, “that he should not go to Jerusalem” (Acts 21:3-4). A prophet from Judaea named Agabus “took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles” (Acts 21:11).

      We have no further records of the witnessing to which Paul alludes. Some sophists conclude that the intent behind the prophecies was to keep Paul from going to Jerusalem. Here, however, the text suggests the Spirit employed these prophecies to direct Paul to go to Jerusalem, knowing that adversity awaited him there. He did not know the exact nature of the opposition, but it would not inhibit the completion of the work he had been assigned to do.

                                                                                                                                                                                        When I consider this text, I am reminded that Jesus Himself was “led up of the Spirit into the wilderness to be tempted of the devil” (Matt 4:1). For the Lord Jesus this was a time of preparation for His ministry – a time of testing that would better equip Him for His assigned work. I cannot but conclude that this was the kind of experience that awaited Paul – a preparatory experience that would better fit him for the completion of his work. The fact that he was admonished not to go to Jerusalem was much like a test to bring out the determination that is required to labor in the vineyard of the Lord.

      Care must be taken not to think of Divine direction and the work of the Lord as being in isolation from uncomfortable circumstances, opposition, and sore trials. When Paul spoke of the many things he endured, he was referring to what happened to him while he was doing the work of the Lord. He did not run from, his work like Jonah, who endured three days and nights in a whale’s belly (Jonah 1:17). Instead, he ran to the work, forfeiting self interests and advantages in order to take a more firm hold on the work Jesus gave him to do. In his activity he spoke of “labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that are without, that which cometh upon me daily, the care of all the churches” (2 Cor 11:28).

      These things were experienced WHILE Paul was in the center of God’s will, doing that will from the heart. The good and acceptable and perfect will of God is wrought in the midst of a world that is alienated from God, and a people that are characterized by hostility against Him. Only the naive soul is taken unaware by the presence of trouble and opposition. As the servant of God matures in his faith in and acquaintance with the Lord, he finds there is a very real fellowship in the “sufferings” of Christ (Phil 3:10). It is this participation that moved Paul to respond as he did to the prophecies of chains and imprisonment that were spoken concerning him going to Jerusalem. Also, keep in mind that this was the “holy city” (Matt 4:5) where the Lord Jesus Himself was tempted by the devil and endured the oppositions of ungodly religious men.

      It is no wonder that Jesus told His disciples, “In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33). And again, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19). Such experiences cannot possibly, of themselves, separate us from the love of God which is in Christ Jesus (Rom 8:38-39). However, the way that truth is confirmed to the heart is by having the experiences of reference. The potency and ability of the grace of God is substantiated in the crucible of trial and suffering. That, of course, is precisely why Paul was so effective in his teaching concerning the grace of God – a ministry that uniquely belonged to him.

   PAUL IS UNMOVEABLE

      “ 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.”

NONE OF THESE THINGS MOVE ME

      “But none of these things move me . . .”

      We are being exposed to the reasoning of a man whom Jesus “counted faithful, putting Him into the ministry” (1 Tim 1:12). This is one who was “a servant of Jesus Christ, called to be an apostle, separated unto the Gospel of God” (Rom 1:1). Being among “the apostles and prophets,” who were “the foundation” upon which the church is built (Eph 2:20), there was an unwavering consistency in his commitment to the Gospel. We have no example, other than Judas Iscariot, of an apostle or prophet who failed to carry out their mission – and even Judas carried out what was said of Him, betraying the Son of God (Psa 41:9; Psa 109:8; Matt 26:21; Acts 1:16,20). With the single exception of Judas, no apostle or prophet fell “by transgression” (Acts 1:25). None of them failed to deliver the message with which they were charged. There may be apostasy, defection, and anarchy among some of the disciples, but it was not so among the apostles and prophets.

NEITHER COUNT I MY LIFE TO BE DEAR

      “ . . . neither count I my life dear unto myself . . .” Other versions read, “I do not consider my life of any account as dear to myself,” ^NASB “I consider my life worth nothing to me,” ^NIV “I do not count my life of any value to myself,” ^NRSV “I do not account my life of any value nor as precious to myself,” ^RSV “I put no value on my life,” ^BBE “I consider my own life of no importance to me whatsoever,” ^{CJB and} “neither do I esteem my life dear to myself.” ^AMPLIFIED

      To “count” is to consider or reckon. It is a foundational way of thinking – viewing things as a principle. Paul reasoned in this manner because he had been “crucified to the world,” and the world “crucified” to him (Gal 6:14).

      Shortly before retiring with His disciples for His last evening with them prior to His death, Jesus said to the multitudes, “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal” (John 12:25). Again Jesus said, “For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it” (Matt 16:25; Mk 8:35; Lk 9:24; 17:22). Neither of these sayings is ambiguous. The person who places the higher value on living in this world has, by that very deed, not only forfeited the good things of God, but has guaranteed he will lose what he has valued.

      As might be expected, this is not a highly-treasured saying in these days. Much of the religion that is being declared and embraced by the people is nothing more than a practical denial of what Jesus has plainly declared. The love of ones life in this world is actually being promoted by those professing to have embraced Christ. How ironical! The very thing Jesus has forbidden is now being embraced in His name, with purely self interests being promoted in the Christian community! In this kind of environment, Paul’s response has a different sound than it did to the Ephesian elders.

      It is one thing to state this as a requirement, and quite another to testify that is actually the experience of the individual believer. A complicating factor is that we are living in the midst of a religious culture that stresses what “we ought to be,” yet bears little witness to the realization of those “ought to’s.” We do not often hear testimonies of those in whom the words of Jesus are actually being fulfilled. Also, a higher worth is placed on stating what ought to be done than on the testimony that it is being done in the individual. At this time, it is actually considered virtuous and common for a professed believer to say they are struggling with the very things Jesus forbids. In other words, we are living in a kind of plastic society where what is perceived as necessary is repeated, but is not incorporated in the fabric of life itself. The imagined virtues of repeating what is required, then saying that is accepted as truth, is presented as though it justifies living in contradiction of the Word of God. It is never right to be textually correct but morally wrong.

      By not counting his life dear unto himself, Paul is placing the priority upon doing the will of God – no matter what it costs, or regardless of the course that is set before him. It is this factor – that “no-matter-what-it-costs” factor – that separates real disciples from mere pretenders.

THAT I MIGHT FINISH MY COURSE

      “ . . . so that I might finish my course with joy . . .” Other versions read, “finish my race with joy,” ^NKJV “complete the task,”^NIV “accomplish my course,” ^RSV “see the work complete,” ^BBE “consummate my course,” ^DOUAY “fulfill my course,” ^GENEVA “finish the race I am running,” ^GWN “complete the mission,” ^NJB “finishing the work,” ^NLT “Doing the work assigned me,” ^LIVING and “run my race.” ^MONTGOMERY

      The word “course” refers to “the course of life or of office,” ^THAYER “Racecourse, or place of running . . . of ones purpose in life and obligations in relation to a task,” ^FRIBERG “the course one follows in a race,” ^LOUW-NIDA and “career.” ^GINGRICH

      “Course” and “task” are not synonymous terms. Technically, the “course” is the place where the task is completed. In this case, it is a way of holiness (Isa 35:8), of self sacrifice and denial (Matt 16:24), and of humility (Col 3:12). The course is more related to the office or function than what is done within the function. In Paul’s case, the office was an apostle, and the work was opening men’s eyes, turning them from darkness to light, and from the power of Satan unto God. It involved making known the mystery that had been revealed to him, all the while maintaining a strong faith, godliness, and an unfading hope. God had assigned him a lot in life that involved a certain course – just as a runner is assigned a certain course or lane to which he is confined. Even a long race, like a marathon, must be run within certain parameters, else it is not valid.

      Every believer is given a course to run, which involves a work to be accomplished. Thus those in Christ Jesus are admonished, “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Heb 12:1-2).

      This “course” reflects a Divine purpose or agenda that is to be embraced by the runner. Neither the course nor the objective was developed by the one who is on the course and doing the work. It was initiated by the Lord Himself, who assigned it to the individual. The aim is to finish the course, not to start it. It is to complete the race, not run a portion of it. It is to finish it in a timely manner, not wandering from the course, and spending time in matters unrelated to the course.

      Paul affirms he wants to finish his course “with joy” – with a rejoicing that comes from triumph, accomplishing the work that was given to him, and being ready to give a good account of himself to the Lord.

      We are living in a time when an inordinate amount of emphasis has been placed on beginning the race. Some emphasize the experiences of life along the race. Others spend the better part of their life trying to figure out where the course is, and thus do very little actual running. However, the point is to finish the race, and do it in such a manner as will bring glory to God and joy to the runner. This is precisely why the emphasis of Scripture is placed on those who are actually running the course. The primary objective is not to recruit others to run in the race, but to finish the race, accomplishing the assignment given to you. Jesus summed it up in these words: “For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch” (Mark 13:34).

      When Paul said he did not count his own life dear in order that he might finish his course with joy, he meant that if the course led through dangerous terrain, that is where he would go.

AND THE MINISTRY

      “ . . . and the ministry, which I have received of the Lord Jesus . . .” Other versions read, “complete the task,” ^NIV “the work,” ^BBE “the task,” ^CJB “and the ministration,” ^GENEVA “the mission,” ^GWN “the duty,” ^WEYMOUTH and “service entrusted.” ^WILLIAMS

      While on the course, there was an assignment to be completed. Unlike an ordinary race, there was an activity to be accomplished during the race itself – a race that was run on a particular course. Not only, then, was the race itself to be completed, but the assignment delivered to Paul – an assignment to be carried out during the race, which was being run on a particular and assigned course.

      The manner in which Paul lived his life was not unique to him. This is what it means to forsake all and follow Christ (Lk 14:33) – something that is required of every disciple. This is what it means to count everything but loss for the excellency of the knowledge of Christ Jesus the Lord (Phil 3:8-15). This is what is involved in living “unto Him which died for them and rose again” (2 Cor 5:15). To put it another way, Paul wrote, “For me to live is Christ” (Phil 1:21), and again, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal 2:20).

      If it is true that God has “set the members every one of them in the body, as it hath pleased Him” (1 Cor 12:18), then there is a work, or ministry, that each of them has been assigned to do. While it may differ from the work of an apostle like Paul, it is headed toward the same objective, and it is to be completed, for that is why it was given.

      I remember well when the psychiatrists convinced the business world that it was necessary to set short-term and long-term goals. No one had talked much about such things until the early 80's. As is generally the case, it was not long until the professed church began talking in the same jargon, parroting the ways of the world. Instead of being a light itself to the world, it was being supposedly illuminated by the world. But the taint of the world was on this “purpose-driven” goal-setting mentality. It all centered in self, and what the individual personally perceived to be the most advantageous course. Also, none of it had to do with the person’s state after death, or whether to not they would be acceptable to the Lord when they stood before Him. The whole matter was earth-centric, and had nothing whatsoever to do with morality, spirituality, or the stark realities of death and judgment.

      Now Paul clarifies the central purpose of life – a purpose around which everything else must revolve. God has positioned men in both time and place, in order that they might seek and Lord AND find Him. He then puts them in the body of Christ where He wants them, and gives them a particular role in that body – a role that is beneficial to the other members of the body. The aim is to grow up in the capacity assigned to them, and to finish the work they have been given to do, whatever it is. In such a case, ones personal life is not counted “dear” to himself. That is, the preservation of life on earth and the realization of earthly aims are not the central reasons for living.

      All of this certainly does not doom a person to live a frustrating life where nothing personal is ever achieved. The truth of the matter is that regeneration brings one into accord with the purpose of God, so that he intentionally lives for the Lord. Along with that, the Lord cares for the individual, not merely meeting his needs, but granting him the desire of his renewed heart. The outcome is a life that is satisfying and good, one in which the person can rejoice in the Lord always, and derive benefit from all of the other members of the body who are doing the same thing.

How Can Believers Know Their Course and Ministry?

      There is no revealed details concerning this matter. To my knowledge, the only insight can be gained from the Scriptural record of those who successfully ran the race set before them. Even then, sanctified reasoning must be employed to gain any understanding of the subject at all.

      As with all other aspects of life in Christ Jesus, valid knowledge is always obtained within the context of living by faith and walking in the Spirit. The individual who is not actually, consciously, and deliberately living for the Lord, cannot possibly perceive any aspect of this matter. There must be regular participation in the body of Christ, for it is within the context of body-life that such things are made known.

      Your placement in the body of Christ is, as I see the matter, attended with the following. I do not use the word “need” to describe something defined by the people toward whom the ministry is focused. “Need” is defined by the purpose or objective of God. It is something that is required to equip the saints for the work of the ministry, and contributes to their growth, stability and unity in the faith.

➪    The perception of an area of spiritual productivity.

➪    A desire to meet that need.

➪    The opportunity to meet that need.

➪    An enjoyment in meeting the need.

➪    A heart that looks for the opportunity to minister to that need,

➪    Proficiency in meeting the need.

➪    Excelling in meeting the need.

      While these cannot be approached from a purely systematic point of view, the person who is living by faith and walking in the Spirit will gain acquaintance with these matters, grow in their aptitude, and be competent in the execution of the work.

TO TESTIFY OF THE GRACE OF GOD

      “ . . . to testify the gospel of the grace of God.” Other versions read, “to testify solemnly,” ^NASB “be a witness,” ^BBE “to bear witness,” ^NJB “telling others,” ^NLT “proclaiming, as of supreme importance,” ^WEYMOUTH and “to attest to,” ^MONTGOMERY

      Paul did not see his purpose as answering the problems of humanity, or addressing all of the ills that were among men. He was not appointed to be a consultant or advisor. Rather, he was a proclaimer. This is the principle means by which Paul would open men’s eyes, turning them from darkness to light, and from the power of Satan unto God, in order that they might receive the inheritance. He would do this by the proclamation of a message. This message would not be what men perceived to be their need. Rather, it was the message of something that had already been accomplished.

      Paul did not come to tell men what to do to be saved – although that was involved. This was the good news of “the grace of God” – grace that had constrained God to do something. That grace, or Divine favor, had been deposited and wrapped up in the Person of Jesus Christ, for apart from Him, there can be no realization of the grace of God. That is why Jesus is declared to be “full of grace” (John 1:17). The grace is also referred to as “the grace of our Lord Jesus Christ,” by which we are “saved” (Acts 15:11). Paul referred to it as “the grace of God, and the gift by grace, which is by one man, Jesus Christ” (Rom 5:15). The last words of the Bible are, “The grace of our Lord Jesus Christ be with you all. Amen.” (Rev 22:21).

      Oh, the glory of a ministry that majors on proclaiming and expounding the marvelous grace of God! That message is nothing less than the Gospel of Christ, which is “the power of God unto salvation” (Rom 1:16). Where this message is not proclaimed, the power of God will not work for the salvation of men. Salvation will neither be initiated or brought to fruition independently of this message. If a message is being preached that does not focus upon the grace of God, then it is “another gospel,” and is to be rejected as soon as it is heard. Those who preach such a gospel are subject to the curse of God. As it is written, “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (Gal 1:9).

      There are other messages being delivered to the people in this time. Some of them affirm that this is a time when unparalleled prosperity can be realized. Others deliver a message that centers in marriage, rearing children, and the home. Others are promoting Jewish concepts, restoring the three major feasts of the Jews. Still others are proclaiming a message that centers in the keeping of the Sabbath day. Paul’s core message – the message from which all of his teaching sprang – was “the gospel of the grace of God.” Whatever he taught was brought back to that central them. If he addressed the matter of morality, it associated it with what God’s grace has accomplished (1 Cor 6:19-20). If it was gathering an offering for the poor saints in Jerusalem, he connected it with the grace of God (2 Cor 8:9). The conduct of brethren toward one another was also related to this message of the grace of God (Rom 15:7).

      This is the only message that addresses every aspect of life, and is inherently efficient and productive – from heaven’s point of view. It is imperative that this be seen.

   PAUL’S LAST MEETING WITH THE BRETHREN FROM EPHESUS

      “ ²⁵ And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.”

      Paul now breaks the news to the Ephesian elders of something that he knows. The source of this knowledge can only have come from the Head of the church. Precisely how it was made known to him, we do not know. However, he is aware of the fact that this is the beginning of the end of his course. His ministry will soon come to a conclusion, as will be attested by the remainder of Luke’s record.

      As he approaches the end of his ministry, and consequently the end of his life, he will run at full speed, sprinting, as it were, to the finish line. Luke records the following activities of Paul.

➪    Landed in Tyre, tarrying there seven days. There the disciples told Paul he should not go up to Jerusalem (21:3-5).

➪    Came to Ptolemais and saluted the brethren there, remaining for one day (21:6-7).

➪    Came to Caesarea where they remained with Philip the evangelist many days. Agabus warns Paul that he would be bound and delivered to the Gentiles in Jerusalem (21:8-14).

➪    They went to Jerusalem, and were gladly received by the disciples. Paul reported to them what God had wrought through him among the Gentiles(21:15-20a).

➪    James tells Paul that many of Jews had heard he was telling the Jews to forsake Moses and not to circumcise their children. He then gave him some particular advise that would confirm this was not an accurate report (21:20b-26).

➪    The Jews, seeing Paul in the Temple, stirred up the people against him. They came and removed Paul from the Temple, determined to kill him. The chief of the military guard heard there was an uproar in Jerusalem and rescued Paul (21:27-32).

➪    The guard put Paul in chains and inquired who he was and what he had done. (21:32-39).

➪    Paul is allowed to make his defense before the people, causing great anger among them (21:39-22:23).

➪    Upon learning that Paul was a Roman, the official refused to beat him, or examine him by scouring, He presented Paul to the Jewish council to make a defense of himself. He was eventually released (22:24-23:10).

➪    The night following the Lord stood by Paul and assured him that just as he had given witness in Jerusalem, so he would bear witness of Jesus in Rome also (23:11).

➪    Paul is protected by the Romans, and sent to Felix the Governor (23:11-24:26).

➪    Paul is kept in prison for two years, until he is presented to Festus. It was during this time that Paul appealed to Caesar, and Festus consented to the arrangement (24:27-25-12).

➪    Paul gives an account in Caesarea before Agripps (25:13-26:32).

➪    Paul begins his voyage to Rome, is shipwrecked on the isle of Melita, and, after many days, resumed the journey to Rome (27:1-28:13).

➪    Arriving at Puteoli, brethren were found, and Paul is permitted to remain with them for seven days (28:14).

➪    Upon resuming their journey, certain brethren from heard of them, and came to meet them, bringing great encouragement to him (28:14-16).

➪    Paul calls the chief of the Jews together, and presents a defense to them, a day being appointed for him to do so (28:17-29).

➪    Paul dwells two years in his own rented house, teaching all who came to him those things which concern the Lord Jesus Christ (28:30-31).

➪    While the details are not supplied, Paul was martyred at the conclusion of this period. He was in a state of readiness to depart, having finished his work and kept to the course. In his own words, written during this period, he said: “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Tim 4:6-8),

      Thus we see the manner in which Paul concluded his life. During the remainder of the book four full years are accounted for, during which he was a prisoner. He was confined in Caesarea for two years, and in his own hired house, as an official prisoner of Rome, for two years. All of his activity pertained to the Kingdom. The two groups of people to which he spoke were the Jews and the brethren in Christ Jesus. A lot of preaching was done in his defenses before the Jews, and before political rulers.

      I give this brief summary to make more clear something of the involvements in Paul finishing his course and fulfilling his ministry.

PREACHING THE KINGDOM OF GOD

      “ . . . among whom I have gone, preaching the kingdom of God.” Other versions read, “preaching the kingdom,” ^NASB “proclaiming the kingdom,” ^NRSV “Whom I told about the kingdom,” ^GWN “Preaching the reign of God,” ^YLT “teaching the kingdom,” ^LIVING and “proclaiming the coming of the kingdom.” ^WEYMOUTH

      Once again, the details of Paul ministry included opening men’s eyes, turning them from darkness to light, and from the power of Satan unto God, that they might receive the inheritance that is obtained by faith (Acts 26:18). The spiritual canopy that covered every aspect of this ministry was “the kingdom of God.” These things were not accomplished within the framework of human response, but were under “the kingdom of God.” They were not fully achieved within the framework of obedience, or knowing how and what to do, but within the framework of “the kingdom of God.” Every legitimate word and every valid human response is within the circumference of “the kingdom of God.” In other words, it is what God does that makes the real difference, not what man does. The new creation (2 Cor 5:17; Eph 2:10), being put into Christ (1 Cor 1:30), being made a partaker of Christ (Heb 3:14), being translated into His kingdom (Col 1:13), having one’s trespasses forgiven (Col 2:13), being circumcised by Christ (Col 2:11), having one’s name written in heaven (Heb 12:23), and being changed from glory to glory (2 Cor 3:18), are all traceable to Divine workings. These are things that the Lord does. Men experience them. It is certainly true that faith and obedience are to be found in men, but apart from “the kingdom of God,” neither of them is even possible.

      Preaching and teaching the Kingdom of God involves declaring what the Lord has done in salvation, what He is doing, and what He will do. The matter of salvation must eventually become clear to the saved if they are to endure all things and at last land safely on that heavenly shore. The works that are to be expounded are “the wonderful works of God” (Acts 2:11). When it comes to what has been done, it is what the Lord has done that must be seen before anything else is clear (Psa 126:2-3).

      Ponder the proclamation of the Kingdom of God in these revealed accomplishments.

➪    It is God that sent a preacher to us, by whom we have believed (Rom 10:14-15; 1 Cor 3:5).

➪    God gave us ears to hear (Deut 29:4; Acts 28:27; Rev 2:7).

➪    The Holy Spirit convicted us of sin, righteousness, and judgment (John 16:8).

➪    It was given to us to believe (Phil 1:29).

➪    It is God that granted repentance through Christ (Acts 5:31; 11:18).

➪    Through the Holy Spirit we confess that Jesus is Lord (1 Cor 12:3).

➪    The Spirit baptizes us into one body (1 Cor 12:13).

➪    It is God who put us into Christ (1 Cor 1:30).

➪    It is the Spirit who changes us (2 Cor 3:18).

➪    It is God who translated us into the kingdom of His dear Son (Col 1:13).

➪    God, through Jesus, has delivered us from this present evil world (Gal 1:4).

➪    In Christ, we are God’s creation (2 Cor 5:17; Eph 2:10).

➪    The grace of God brought us salvation (Tit 2:11).

➪    The grace of God teaches us to reject sinful inclinations, and to culture godliness (Tit 2:12).

➪    Jesus teaches us about God, confirming the nature of eternal life (1 John 5:20).

➪    God was in Christ, reconciling the world unto Himself (2 Cor 5:18-20).

➪    The Lord keeps us from falling (Jude 1:24-25).

➪    The Lord preserves us to the heavenly kingdom (2 Tim 4:18).

➪    The Lord works in us to will and to do of His own good pleasure (Phil 2:13).

➪    The cutting away of the body of the sins of the flesh was accomplished by Christ (Col 2:11-12).

➪    We are taught by God to love one another (1 Thess 4:9).

➪    God places the members in the body where it has pleased him (1 Cor 12:18).

➪    God has established the objective of salvation (Rom 8:29-30).

➪    God grants that we be strengthened with might by His Spirit in the inner man, so that Christ can dwell in our hearts by faith (Eph 3:16-17).

➪    It is God who will bruise Satan under our feet (Rom 16:20).

➪    God causes us to triumph in Christ Jesus (2 Cor 2:14).

➪    God gives us the victory through Christ Jesus (1 Cor 15:57).

➪    It is God who will not allow us to be tempted above what we are able, but with the temptation provides a way of escape (1 Cor 10:13).

➪    It is Jesus who is the Captain of our salvation (Heb 2:10).

➪    It is Jesus who is bringing the sons to glory (Heb 2:10).

      These are but a few samples of the works of the Lord, which are expressions of His Kingdom. It is the God- factor that makes salvation, salvation. Preaching the Kingdom of God is not merely telling people what to do, answering their questions, and resolving their difficulties. Rather, it is expounding what God Himself, through Jesus Christ, and by the Holy Spirit, has and is doing in salvation.

      I spent many years in a religious system that did not expound these things. God was not at the center of the message being declared. His work was not the primary work. In fact, other than saying a few cursory things about the death of Christ, very little was actually said about what the Lord had done and is doing. The bottom line is that the Kingdom was not preached. I thank God for deliverance from that system of spiritually sterile thought – and it was a deliverance!

      If you have experienced any measurable growth in Christ, it is largely, if not wholly, owing to a perception of the hand of the Lord in your salvation. Men in the grip of mere sophistry choose to argue about the Divine role in salvation. They attempt to attribute the decisive causes to men rather than to God. Such efforts are to be abandoned in favor of preaching the Kingdom of God.

      Ponder what is said of this kind of preaching in Scripture.

➪    John the Baptist preached “the Gospel of the kingdom” (Mk 1:14), thereby preparing the way for Christ.

➪    Jesus preached “the Gospel of the kingdom” (Matt 4:23; 9:35; Lk 8:1).

➪    Jesus said, “I must preach the kingdom of God” (L:k 4:43).

➪    When Jesus first sent out the twelve, He told them to “preach, saying, The kingdom of heaven is at hand” (Matt 10:7; Lk 9:2).

➪    Jesus said “this gospel of the kingdom shall be preached in all the world for a witness to all nations” (Matt 24:14)

➪    Jesus said that the “law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it” (Luke 16:16).

➪    After rising from the dead, Jesus spoke to His disciples “of the things pertaining to the kingdom of God” (Acts 1:3).

➪    Philip preached “things concerning the kingdom of God” (Acts 8:12).

➪    Paul preached in Ephesus “disputing and persuading the things concerning the kingdom of God” (Acts 19:8).

➪    Paul preached the kingdom of God (Acts 20:25; 28:23,31).

➪    In distinction to mere rules, the kingdom of God is declared to be “righteousness, and peace, and joy in the Holy Ghost” (Rom 14:17).

➪    The “kingdom of God is not in word, but in power” (1 Cor 4:20).

➪    God translated us into the “kingdom of His dear Son” (Col 1:13).

➪    God has called us “unto His kingdom and glory” (1 Thess 2:12).

➪    Those in Christ have “received a kingdom which cannot be moved” (Heb 12:28).

      This is a description of substantive preaching. Such declarations place the emphasis on the right things, and this brings a great glory to God. They constrain men to come to Christ for the right reasons, and to live with proper objectives. This is what enables them to endure and at last obtain the prize. I question that godly endurance is possible apart from the awareness of these things.

   THE COMPLETENESS OF PAUL’S MINISTRY

      “ ²⁶ Wherefore I take you to record this day, that I am pure from the blood of all men. ²⁷ For I have not shunned to declare unto you all the counsel of God.”

      It is a grand day when a laborer can attest to his own faithfulness to the commission given to him. While this is not a common practice in our time, there is really no acceptable excuse for not being able to truthfully speak in this manner. As in all valid ministries, this statement postulates a working familiarity with the Person and purpose of God and Jesus Christ. It presumes an acquaintance with the “great salvation,” the Gospel that affirms it, and the doctrine that expounds it. Where this is lacking, it is not even possible to speak in such a manner.

I TAKE YOU TO RECORD

      “Wherefore I take you to record this day . . .” Other versions read, “I testify to you this day,” ^NKJV “I declare to you this day,” ^NIV “I say to you this day,” ^BBE “I witness to you this day,” ^DARBY “I solemnly declare to you this day,” ^NAB “so on this very day I swear,” ^NJB “I call you to witness this day,” ^WEB “Let me say plainly,” ^LIVING “I can tell you one thing I am sure of,” ^IE “I protest to you today,” ^WILLIAMS and “I testify and protest to you on this [our parting] day.” ^AMPLIFIED

      In this saying, Paul is not merely testifying to the clearness of his own conscience, as some versions suggest. He is rather appealing to their conscience, not to his. They were well acquainted with his ministry, its manner, and its substance. They could attest to the truth of what he will say. Here he expresses himself much as he did to the Corinthians when he wrote, “commending ourselves to every man's conscience in the sight of God” (2 Cor 4:2). There is a twofold appeal here: first, to the conscience of the Ephesian elders, and second he speaks with a full awareness of the attention of God to what he is saying.

I AM PURE FROM THE BLOOD OF ALL MEN

      “ . . . that I am pure from the blood of all men . . .” Other versions read, “I am innocent from,” ^NKJV “not responsible for,” ^NRSV “I am clean from,” ^BBE “I am clear from,” ^DOUAY “my conscience is clear,” ^NJB “If anyone suffers eternal death, it's not my fault,” ^NLT “I’m not to blame if any of you will not be saved,” ^IE and “I am clean and innocent and not responsible for.” ^AMPLIFIED

      Here, the appeal is to something declared to Ezekiel. It speaks of the responsibility of men who speak in the behalf of God. God spoke solemnly to Ezekiel about faithfulness in declaring what he was given by Him to say. ““When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul” (Ezek 3:18-21).

      It is most unfortunate that much theological education conveniently omits this fact. Were this matter pressed upon would-be preachers, many of them would no longer consider what they conceive to be a religious profession or career.

      The truth of the matter is that what God has said about both righteousness and unrighteousness is to be communicated to the people. If the Lord denounces certain manners that are found in the people, whether in the leaders or those who are taught, the people are to be told. Failure to do this will be duly noted by the Lord, and the one charged with the responsibility of warning the sinner will be held accountable for failing to speak. Admittedly, there may be objections on the part of those being warned, but that is not to cause the one doing the warning to keep silence. His own soul is at stake in the matter as well as that of the transgressor.

      The one doing the warning, telling the sinner that God has said he will “surely die,” may be charged with being insensitive, crude, and unwise – but he must speak anyway. He may be charged with not speaking in love – but he must speak anyway. When sinners lay the fault of their sin at the feet of other people, they must be told that God’s word to them is, “Thou shalt surely die.” That word is just as sure as it was when spoken to Adam (Gen 2:17).

      Paul is saying that he has conducted his ministry within an acute awareness of what he was given to say – whether it was comfortable or convicting. Until this is done, the professing preacher or teacher IS in some way responsible for the condition of the people, and will be held accountable for their demise.

I HAVE NOT SHUNNED TO DECLARE THE WHOLE COUNSEL OF GOD

      “ . . . For I have not shunned to declare unto you all the counsel of God.” Other versions read, “For I did not shrink from declaring to you the whole purpose of God,” ^NASB “did not hesitate to proclaim to you the whole will of God,” ^NIV “I have not kept back from you anything of the purpose of God,” ^BBE “the whole plan of God,” ^CSB “have not shunned to acquaint you with all the will of God,” ^MRD “did not shrink from proclaiming to you the entire plan of God,” ^NAB “I have without faltering put before you the whole of God's purpose,” ^NJB “all that God wants you to know,” ^NLT “all God’s message,” ^LIVING “God’s whole truth,” ^WEYMOUTH “I never shrank or kept back or fell short from declaring to you the whole purpose and plan and counsel of God,” ^AMPLIFIED and “the complete will of God.” ^PHILLIPS

      What is “the whole counsel of God?” I well remember being taught that this referred to the “plan of salvation,” the steps purported to be necessary to be initially saved. While what is required to forgiven of sin and reconciled to God is certainly essential, this is not the point of reference in this text. He was speaking to the elders of the church of Ephesus, and he certainly was not telling them he had faithfully conveyed to them how to be saved, as asked in Acts 16:31.

      The word “counsel” is translated from a word meaning, “purpose . . . especially of the purpose of God respecting the salvation of men through Christ,” ^THAYER “intention,” ^UBS “that which has been purposed and planned,” ^LOUW-NIDA “design,” ^{LIDDELL-SCOTT}, and “motive.” ^GINGRICH

      As used here, the word “counsel” does not refer to the process through which one is saved, but rather to the reason or objective of salvation. It is what is accomplished in salvation that is the point here – the reason behind it. This is stated in a number of different ways, and assists the people in thinking correctly about the salvation that is in Christ Jesus with eternal glory (2 Tim 2:10).

➪    CONFORMITY TO THE IMAGE OF CHRIST. “For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that he might be the firstborn among many brethren” (Rom 8:29).

➪    PRESENTATION AS A CHASTE VIRGIN. “For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ” (2 Cor 11:2).

➪    GATHER TOGETHER ALL THINGS IN ONE. “That in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him” (Eph 1:10).

➪    SHOW THE RICHES OF HIS GRACE IN THE AGES TO COME. “That in the ages to come He might show the exceeding riches of His grace in his kindness toward us through Christ Jesus” (Eph 2:7).

➪    THROUGH THE CHURCH TO SHOW GOD’S WISDOM TO PRINCIPALITIES AND POWERS. “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God” (Eph 3:10).

➪    FILLED WITH THE FULNESS OF GOD. “And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Eph 3:19).

➪    GROW UP INTO HIM IN ALL THINGS. “But speaking the truth in love, may grow up into Him in all things, which is the head, even Christ” (Eph 4:15).

➪    A GLORIOUS CHURCH WITHOUT SPOT OR WRINKLE. “That He might present it to Himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph 5:27).

➪    FILLED WITH THE KNOWLEDGE OF HIS WILL, “For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding” (Col 1:9).

➪    REIGN WITH CHRIST. “If we suffer, we shall also reign with Him: if we deny Him, He also will deny us” (2 Tim 2:12).

➪    BRING MANY SONS TO GLORY. “For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings” (Heb 2:10).

➪    PRESENT US FAULTLESS BEFORE HIS GLORY. “Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy” (Jude 1:24).

      This is the kind of “counsel” that is made known elsewhere by Paul. “In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will” (Eph 1:11).

      There are untold numbers of professed believers who have been exposed to very little of the counsel of God – certainly not to “the whole counsel of God.” It is not an innocent situation, or one to be passed off as unimportant. The very manner in which Paul expressed himself in this text confirms this to be true.