What is the gospel of the grace of God (Acts 20:24)?

What was the gospel of the grace of God which Paul preached? It was that which is peculiar to this dispensation; and is not to be confounded with the gospel of the kingdom referred to by the Lord in Matt. 24:14. Paul preached the kingdom of God, but not the gospel of the kingdom. The gospel he preached was that of the "grace of God." It may be asked, what is the difference? The gospel of the "grace of God" is what He is pleased to do, on the ground of what Christ has accomplished, for those who in themselves deserve nothing but wrath and endless misery. Righteousness of God is now declared to all, because all have sinned and come short of His glory. It is unto all, but only upon all them that believe. Both Jews and Gentiles are shown to be "under sin," - equally deserving judgment - every mouth is stopped, and all subject to the judgment of God. But instead of judgment, grace flows out to all "through the redemption that is in Christ Jesus." "Christ has suffered for sins the Just for the unjust that He might bring us to God." Christ has ended the state in which man was, in death; He has been made sin, God has glorified Him, and now begins again from that. Therefore, all who believe see their old state ended in the cross, and every blessing the heart of God delights to bestow becomes theirs; because of the One who in His death was a sweet savour to God. Sin having been dealt with, God's grace is free to have full exercise, in accord with every attribute of His nature.

Most truthfully, therefore, could the apostle say that he made no account of his life as dear to himself: nor is it merely before the Ephesian elders that he felt transport, or on any transient occasions of like kind. He had it before his heart to finish his course with joy, and the service which he had received of the Lord Jesus to testify the glad tidings (or gospel) of the grace of God. The large-heartedness of the apostle is as refreshing as instructive. Who had such a crowd of daily pressure on him? Who like him bore the burden of all the assemblies? If he had to do with weak consciences, who could be weak like Paul? Who went out in heart toward one who stumbled as he did? Nevertheless the gospel was as near to his spirit as to the most earnest evangelist. There was no one-sidedness in this blessed servant of the Lord. He was here simply to carry out all the objects of His love, to promote His glory wherever His name penetrated, and Christ is not more the Head of the church than the sum and substance of the gospel.

It will be noticed that the gospel is here designated 'the glad tidings of the grace of God.' This appears to be the most comprehensive title given to it in Scripture. Elsewhere the apostle speaks of it as 'the gospel of the glory of Christ', where its heavenly side is meant to be made prominent. Again, he speaks of it as 'the gospel of God', when its source in divine love is pointed out. Furthermore, we hear of 'the gospel of Christ', where He is in view through Whom alone the glad tidings become possible from God to man. In the Gospels we read of 'the gospel of the kingdom', looking on to Messiah in power and glory: in the Revelation, of the 'everlasting gospel', the revelation of the bruised Seed bruising the serpent's head. Each has its main or distinctive meaning; but as none can be, apart from Christ, so none of them appears to be so full as 'the gospel of the grace of God'. Nor is any other designation of it more than this last in keeping with the Acts of the Apostles, as well as with that apostle's heart who was now addressing the Ephesian elders. The person and the work of the Lord Jesus are fully supposed although not expressed by it; for in whom or through whom, can God's grace shine out, save in Him or by Him?

Speaking to the elders of Ephesus, Paul said that he desired to finish his course, and the ministry that he had received from the Lord Jesus, "to testify the Gospel of the grace of God" (Acts 20:24). The Apostle had learned in the Lord's dealings with him how rich God's grace is, and was eminently suited to make it known to others. The rich grace of God that had taken all his sins away, and brought him into God's favour, was the grace available for the blessing of all who would trust in the Son of God whom Paul preached. To Jews and Greeks the Apostle preached the same message, showing that the way into divine blessing was by "repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21).

But none of these things could move him from his purpose. His devotedness itself is precious, though we may question if it was rightly directed on this occasion. Bonds and afflictions would not diminish his joy, though his course might soon be finished. Also the ministry he received from the Lord Jesus was of such vital, valuable character that it had a compelling influence in his soul to lead him in fervent desire to testify the Gospel of the grace of God. He was not only a servant and a teacher, but a minister and evangelist, and as verse 25 tells us, a preacher. Notice that though he particularly emphasized the Gospel of the grace of God, yet he preached the kingdom of God. There is a fine distinction here: he does not say he preached "the Gospel of the kingdom" (Cf.Matthew 25:14). The kingdom emphasizes the authority of the King, which will be the Gospel preached in the Tribulation period; while Paul's ministry emphasized the grace of God, the special message of the present dispensation.

Though he was not aware of the precise shape, he thus lets it be known that he went with eyes open to that coming pressure of troubles, which was only interrupted for a little while before all terminated in a martyr's death. He knew further that, whatever might be the close, bonds and afflictions intervened, and what could be more serious for the testimony of the Lord and saints generally to the heart of one who loved the church? Nevertheless God was in it all, for during these very bonds Paul wrote the Epistles which furnish, as we happily know, the fullest and brightest light of Christ and on heavenly things that was ever vouchsafed for the permanent instruction and comfort of the saints of God. We shall see that loving remonstrances did not fail on every side, which must have added so much the more to his grief in resisting all such appeals.

Indeed the apostle here gives the pith of his answer to every entreaty and dissuasive: 'But I hold not my life of any account as dear to myself, so that I may accomplish my course and the ministry which I received from the Lord Jesus to testify the gospel of the grace of God'1 (ver. 24). Nothing could frustrate such a resolve. It was to him no question of success, as men speak, nor of present effects, however promising. His eye was on the glory of Christ, his ear only for the will of God. Suffering or death as a sequence he would not allow to deter him for an instant. His Master had shown him, in the highest degree and for the deepest ends, how in a world of sin and misery suffering glorifies God. {1 There are minor differences in the readings of the text, but nothing of weight enough to detain us here.}

The character of the gospel is that of grace, peace, and glory. It is the "gospel of the grace of God" (Acts 20:24). Grace is its very keynote, even the glory of God's sovereign, and the riches of His saving and pardoning, grace in and through Christ Jesus (Acts 2:41, 47). Saved by grace, we are to be "to the praise of the glory of His grace" and of the "riches of His grace." Both we find mentioned in the first chapter of that grand church-epistle to the Ephesians, though it is especially the sovereign glory of God's grace which appears in the first chapter, whilst the second particularly speaks of the treasury of the riches of that grace, reminding us of the pit whence we have been digged, and of the rock whence we have been hewn. First the "basket of first-fruits" (ch. 1), then "a Syrian ready to perish was my father" (ch. 2). This is divine order. It is the deep sense both of the glory and the riches of that grace, which we behold so beautifully evinced in the apostle of the gospel and of the church, and which imparted such an exquisite character and savour to his ministry both in the gospel and the church. The very next chapter (Eph. 3) furnishes us with a precious instance of how deeply and thoroughly his soul was imbued with the sense of his entire indebtedness to that rich and sovereign grace of God in and through Christ Jesus. The sense of that grace was ever present to him, and lost none of its intensity even when disclosing the wonderful truths of the mystery confided to him alone of all the apostles (ch. 3:8-9; comp. 1 Cor. 15:9-10; 1 Tim. 2:12-16). It was at the same time the living and constant sense of that divine, rich, and glorious grace that "establishes the heart," which enabled that "mighty man of valour" to brave the "bonds and afflictions" awaiting him, and made him say, "But none of these things move me, neither count I my life dear to 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." A preacher of the gospel of that grace who has never had a deep sense of sin, nor consequently of grace, can be but a sorry evangelist.

If such were some of the results of the ministry of the Word, what was the subject of it? It was Christ. Philip preached Christ. (Acts 8:5.) His death, His resurrection, His ascension, were freely proclaimed (Acts 2:23-34; Acts 4:33; 1 Cor. 15:3-8), and forgiveness and justification from all things formed part of the glad tidings. (Acts 10:43; Acts 13:38, 39.) Truth too about His person was set forth, that He is the Son of God. (Acts 9:20; Rom. 1:1-4.) As the message from God to men, it was called the gospel, or glad tidings of God. (Rom. 1:1; 1 Thess. 2: 2.) As the truth about the Lord Jesus was its subject, it was called the gospel of the Christ. (Rom. 15:19; Phil. 1:27.) And as it set forth God's ways with men in grace, it was called the gospel of the grace of God. (Acts 20:24.) Of the power of this message Paul, who had often carried it about, bears testimony. He was not ashamed of the gospel, "for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (Rom. 1: 16); and from Jerusalem, round about unto Illyricum, he had fully preached the gospel of the Christ. (Rom. 15:19.) In doing this he had moved among men of different minds, and nations characterized by different habits. Orientals had heard from his lips the glad tidings of salvation. Europeans too had listened to it, and received it. Led about by God in triumph in Christ, he carried from place to place the testimony with which he had been entrusted. He did not alter the message to suit the temper of his hearers; for Christ crucified, whom he preached, was both the wisdom of God, and the power of God to those who were called, whether from Jews or Greeks. (1 Cor. 1:24.) What confidence he manifested in the power and suitability of the divine Word to meet all classes and conditions of men! But besides the preaching of the gospel of the grace of God, the kingdom also was preached, and everywhere there was insisted on "repentance toward God, and faith toward our Lord Jesus Christ." (Acts 20: 20-25.)

The Gospel of the Grace of God. — With the commencement of the Lord's ministry on earth subsequent to the imprisonment of John, a gospel was proclaimed to Israel called the gospel of the kingdom, etc. (Matt. 4:23). Throughout the Lord's life that was the gospel He preached (Luke 8:1; 16:16), and His disciples likewise (9:2, 6), as we have already had occasion (p. 245) to point out. Consequent on His death those tidings fell into abeyance, to be resumed indeed by-and-bye (Matt. 24:14), but in the meantime giving place to another gospel, that called the gospel of the grace of God (Acts 20:24). An essential element of this gospel is the proclamation of forgiveness of sins, and the field for this service is the world. Among all nations was forgiveness of sins to be preached, and repentance pressed upon all likewise, the exercise in the conscience as to the latter preparing the soul for the former; and no one on the face of the earth was excluded from the offer of grace. For this preaching was to begin at Jerusalem, the last place we should have supposed, but the first place in accordance with the mind of God, where this gospel was to be heard (Acts 2). Repentance and forgiveness! These two were to be preached, and the Acts shows how faithfully and fearlessly the Apostles carried out their mission (Acts 2:38; 3:19; 5:31; 17:30; 20:21; 26:20). Power, however, was needed for the exercise of their commission. For that they had to wait till the coming of the Holy Ghost at Pentecost, consequent on the ascension of the Lord Jesus Christ. Till then to tarry in the city was the path the Lord marked out for them.

But what did he declare? Firstly, at the end of verse twenty four, he spoke of, “ … the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God”. That is where all began, and where everything begins today. It is no use advancing further until that is established. The foundation is laid in the gospel. Here it is not the gospel of the Kingdom, which we read about, for instance, in the Gospels. There were glad tidings for the Jew because at last here was the Messiah, the expected King. But they did not recognise Him. Alas, He was not received, save by a very few. But now there goes out, consequent upon the death and resurrection and glorification of Christ, and the coming of the Holy Spirit, the gospel of the grace of God. This is the epoch which is characterised by grace. Never forget that. Grace is in contrast with anything like merit. Merit thinks I deserve something but Paul said, “I obtained mercy”, not, “I obtained merit”. I think we might notice what that meant practically when he came to what I might call our side of the matter. He said, “I … have taught you publicly, and from house to house, Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ”. I don't know whether I am right, though I've met other people who have the same impression, that preachers of the gospel of God, ourselves included, haven't made the need of repentance toward God quite plain enough. The deeper the conviction in the soul of any convert, the deeper the conviction of sin and de-merit, the more stable and satisfactory the conversion that results. So often repentance is shallow and then the sense of grace is not deep and the Christian might afterwards be rather shallow as a consequence.

In the gospel God reveals His grace. The Apostle Paul was filled with the earnest desire to proclaim this gospel. When he talked to the elders of Ephesus he testified: ‘But I make no account of my life as dear to myself, so that I finish my course, and the ministry which I have received of the Lord Jesus, to testify the glad tidings of the grace of God’ (Acts 20:24).