The Word of God's Grace

"And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all those who are sanctified." Acts 20:32.

I do not know a more affecting portion of God's word than that which is contained in Acts 20:17-38. There are two verses especially which one of tender feelings can scarcely read without the tears stealing to his eyes – "And they all wept, and fell upon Paul's neck, and kissed him, sorrowing most of all for the words which he spoke, that they should see his face no more." What tender affection is displayed on both sides! what sincerity shines through the whole address of Paul! what noble simplicity! what zeal for God's glory! what real desires for the spiritual welfare of those with whom he was parting! Surely if crimson shame could ever cover her cheek, Infidelity must be put to the blush, if she could but read this striking portion of God's word, and then deny there is stamped upon it every mark of genuineness, and an indescribable truthfulness and reality, which so conspicuously shine through every line.

But there is something far deeper in Paul's address to the elders of the church at Ephesus than natural pathos, or even the noble unselfishness which forms in it so prominent a feature, that we should think even a natural man with tender feelings could scarcely read his parting words without some emotion in his heart. Apart from all this, though in itself unspeakably beautiful, when we read it in the light of the Spirit, we see contained in it a fund of spiritual and experimental truth, and especially in the verses which form my text.

In this way, then, with God's blessing, I shall consider the words before us this evening; not making any formal divisions, but taking them up as they lie before me, and looking up to the Lord that he would be to me mouth and wisdom, and enable me so to speak from them, that God may have the glory, and his people the profit and comfort.

I. "I commend you to God." For the space of three years had the apostle Paul labored at Ephesus – and during that time he had warned the disciples night and day with tears. He thus clearly manifested that their spiritual interests lay very close to his heart – that he was bound to them by the strongest ties of union and affection. Carrying, then, in his own breast, a deep sense of his weakness and depravity – but at the same time experimentally knowing the rich supplies of God's grace, and how the strength of Christ is made perfect in weakness – while he sorrowed, in seeing beforehand the snares, trials, afflictions, and temptations that lay in their path, yet was he encouraged by knowing the rich provisions of covenant mercy and love.

Arriving therefore at Miletus on his way to Jerusalem, he sends to Ephesus about thirty miles distant, and calls the elders of the church, wishing to lay before them the things of God. These elders were the pastors, or ministers, whom "the Holy Spirit had made overseers" literally, "bishops" over the flock, "to feed the church of God which he had purchased with his own blood." But Paul looked forward with prophetic eye into the future, and saw that "after his departing grievous wolves would enter in among them, not sparing the flock." He saw the cloud of persecution which was about to burst upon them; he heard the distant howlings of "grievous wolves," which should soon "enter in among them," those wolves that for a time had been kept back by a divine hand, but were ready to spring upon the flock, and, if God did not interpose, tear them to pieces.

But there was something that lay still closer to his heart. Not merely did he see the external dangers awaiting them; his prophetic eye not only descried the dim form of ravening wolves on the distant mountains, but it looked into the very center, the very body of the church itself. And what a sight there met his eye! He saw that even out of this little body – out of this feeble flock, most cutting stroke of all! out "of their own selves men would arise speaking perverse things," and their object being to set themselves at the head of part would "draw away disciples after them."

Looking thus at the church of Ephesus, and seeing external and internal dangers drawing near, he knew and felt that nothing but the power of God could keep them. Feeling, then their interest so warm upon his heart, he says. "Therefore watch, and remember, that by the space of three years I ceased not to warn everyone night and day with tears. Take heed therefore unto yourselves, and to all the flock over the which the Holy Spirit has made you overseers, to feed the church of God which he has purchased with his own blood." But this feeling, doubtless, was in his mind– "Of what use are my exhortations? Can you keep them? Are you able to watch? Can you preserve yourselves? Can you protect the flock over which the Holy Spirit has made you overseers? No!"

Deeply acquainted with the helplessness of the creature, he turned away as it were from them, and as if despairing of all human strength or wisdom, he took them up in his arms, and laid them down at the feet of God himself. When he had warned them to the utmost of his power – after the tears had flowed in copious streams down his cheeks; after he had exhausted every topic of exhortation – then, feeling the nullity of all without God's special blessing, he tenderly adds, "Now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all those who are sanctified."

The apostle was well acquainted with the sinfulness of the creature. He knew by painful and personal experience the fountain of evil that dwells in a sinner's bosom, and how that evil fountain perpetually sends forth its corrupt streams. He knew, therefore, that this inward stream of evil, but for the grace of God, would break forth and sweep away every dam that could be formed against it in their own strength. And is not this our feeling too, if we have any knowledge of the fountain of wickedness that we carry within? Has it not broken through all resolutions, all tears, all sighs, all vows, all promises? Has not sin been so strong in our carnal mind as effectually to break through every wall that nature could build, and flow over every dam that human arm could set up? Knowing, then, their sinfulness as depraved creatures, he lays them down at the footstool of sovereign grace.

He also knew their complete helplessness – not only that they were sinful, deeply sinful – wicked, desperately wicked – but helpless, thoroughly helpless. He knew that he might warn them night and day with tears – that he might spend his breath and life in exhorting them to live to God's glory, and to watch against every inward and outward enemy. But he was well convinced, from personal experience, of the helplessness of the creature; and therefore, as the tender mother takes her helpless babe, and puts it into the cradle out of which it cannot fall, so he takes them up in his arms, and lays them in the cradle of mercy, in the ark of the covenant – as safe as the ark of Noah, when "the Lord had shut him in."

He knew also, that they were, for the most part little acquainted with the deceit of the enemy; that they had too little experience of the snares that Satan was laying for their feet; too little knowledge of the power and prevalence of besetting sins. Knowing, therefore, by his own experience the perils of the spiritual campaign; not being "ignorant of Satan's devices," he commends them in an especial manner to the eyes and heart of the great Captain of their salvation, putting them as it were into his tent and under his banner.

But, leaving this figurative language, we may enquire, how he commends them to God?

1. First, as to a kind Parent. Where should the child be taken but to the father's arms? Is not the father its natural guardian, bound to it by the closest, strongest ties? The father's eye, the father's heart, the father's arm, all concur in its protection. The earthly tie of parent and child, with all its tender affectionate love, is but a representation of the heavenly tie between God and his people. He is their Father and their God. And thus the Lord sent to comfort his mourning disciples – "Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God" John 20:17.

2. He would commend them also to his omniscient eye. We know little of ourselves, and less of one another. We know not our own needs, what is for our good, what snares to avoid, what dangers to shun. Our path is bestrewed with difficulties, beset with temptations, surrounded with foes, encompassed with perils. At every step there is a snare, at every turn an enemy lurking. Pride digs the pit, carelessness bandages the eyes, carnality drugs and intoxicates the senses, the lust of the flesh seduces, the love of the world allures, unbelief and infidelity paralyze the fighting hand and the praying knee, sin entangles the feet, guilt defiles the conscience, and Satan accuses the soul. Who under these circumstances can come out of the battle alive? Who can "stand every storm, and live at last?" Only he who walks under that all-seeing eye which never slumbers nor sleeps, "the Lord do keep it – I will water it every moment – lest any hurt it, I will keep it night and day." "Kept by the mighty power of God." "The Lord is your keeper." "He that keeps Israel shall neither slumber nor sleep."

3. He commended them further to his all-powerful hand. The eye to watch, the hand to guide and protect. "I taught Ephraim to go, taking them by their arms." "When I said my foot slips, your mercy held me up." "Underneath are the everlasting arms." We cannot stand alone. Not a right step can we take except as held up and guided by almighty power. This made the saints of old cry, "Hold me up, and I shall be safe." "Keep me as the apple of your eye." "Leave not my soul destitute." In commending them therefore to God, he commends them not only to the eye that never slumbers, but to the hand that never droops.

4. But, above all, he would commend them to the affectionate, loving heart of God. Thence comes the watchful eye, thence the protecting hand. Love, eternal love, unchangeable love, is the fountain whence all the streams of mercy and grace flow down to the church, and every individual member of it. "I have loved you with an everlasting love, therefore with loving-kindness have I drawn you." "Love never fails." Paul might depart, wolves might arise, heresies might prevail, apostates might fall away, thick clouds might cover the church, all might be confusion without and within. But one thing would not fail the elect of God – the love that embraced them from eternity to eternity. In commending them to God he would commend them therefore to that love which knows neither beginning nor end, increase, decay, or variation.

Thus did Paul commend them to God; and in this should every minister of the gospel imitate him. Every rightly-taught servant of the Lord, when he comes among, or leaves a people, never dares for a moment entertain the thought, that anything he can say can profit their souls. He comes, if he comes rightly, depending on God for a blessing to follow the word; and he leaves, if he leaves rightly, beseeching the Lord that a blessing may follow what has been spoken in weakness. Thus, no rightly-taught servant of the Lord can dare to go among the people of God trusting in his own wisdom or ability – but desires to bear them up in his arms before the Almighty, and look up with an eye of faith that the Lord would bless the word. In his inward thoughts he would "commend" them to God as alone able to work in those who which is well-pleasing in his sight.

II. But not only did Paul thus "commend" them "to God" he commended them also in an especial manner "to the word of his grace." There is a difference between "grace." and "the word of his grace." Nothing but grace can save the soul – nothing but super-abounding grace can blot out and hide from the view of justice our aggravated iniquities. But "the word of his grace" is that word which brings this grace into the heart – which communicates life and power to the soul – which the Spirit by his inward teaching and testimony seals on the conscience – and by which he reveals and sheds abroad that favor of which he testifies. This is what the Lord's people need. It is "the word of grace" that reaches their soul. It is not reading of grace in God's word that brings peace into their hearts; it is "the word of his grace," when he is pleased to speak that word with a divine power to their souls, that brings salvation with it.

Now, the Lord's people are continually in those trying states and circumstances, out of which nothing can deliver them but "the word of God's grace." If the soul has to pass through severe trials, it is not hearing of grace that can deliver it out of them. If it is beset with powerful temptations, it is not reading about grace that can break them to pieces. But "the word of his grace," when the Lord himself is pleased to speak with his own blessed lips, and apply some promise with his own divine power, supports under trial, delivers from temptation, breaks snares to pieces, makes crooked things straight and rough places plain, brings the prisoner out of the prison-house, and takes off the yoke by reason of the anointing.

Thus, when the apostle had said, "I commend you to God," he does not leave them there; but he takes them on to the spot where they would have some communication of God's grace to their heart, where there would be some manifestation of his favor to their souls, some special dealings with their consciences. It is as though he was not satisfied with laying them at God's feet. He commends them to his "grace," and specially to "the word of his grace" in their souls.

If I may use such a figure, we may fancy a mother in distressed circumstances--I condemn the deed, though I use the illustration--who is not able to sustain her infant – she takes it, therefore, and lays it at a rich man's gate – she watches the door to see it open, and the infant taken in. She has no relief until she sees the servant come and take the babe safely in. As long as the child is lying outside, anxiety fills her bosom; but when the door is opened, and the child safely housed, the object of her maternal solicitude is accomplished. So the apostle takes the church, as the mother might take her babe, and lays it at the Lord's feet. But "the word of his grace" takes the child up into his house and heart, opens the door of his bosom, and spreads the skirt of love over the infant cast out in the open field in the day that it was born.

You trembling ones at the footstool of mercy, is not this what your souls are longing after? To be merely brought to the footstool of mercy does not satisfy you. To be merely commended in prayer to God does not ease your anxious heart. But when "a door of hope" is opened in the valley of Achor; when the Lord speaks a word of peace to your soul, applies his gracious promises to your heart; through the word of life communicates grace, and blesses the soul with a taste of his favor and mercy, then your desire is accomplished.

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