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"And now, behold, I go bound (deo) in the spirit . . . . . bonds (desmos) and afflictions
await me" (Acts 20: 22, 23).
Verse 24 shows him at the beginning of a "course"; II Tim. 4: 7 shows the course
finished. At Acts 20: imprisonment lay before the Apostle, but it is clear that he also
knew that, associated with prison, a ministry awaited him. It is in this searching letter to
Timothy that his prison ministry (made available to us in the epistles to the Ephesians,
Philippians and Colossians), is brought to its conclusion.
What a light is thrown upon the character of the Apostle by the concluding words of
II Tim. 2: 9, "But the word of God is not bound". If we read this on one straight level
with the rest of the verse we destroy its meaning. To realize the full import of the clause
we must imagine a pause, followed by the lighting up of the Apostle's face as the contrast
between the limitations of the servant in his bondage, and the Word in its freedom flashed
upon his mind, and lighted up his devoted spirit. Earlier, he had said so pathetically at
the close of the epistle to the Colossians, "Remember my bonds", but when he had
requested prayer for an "open door" he had, with sublime indifference to his own state,
simply asked for "a door of utterance" or "for the word", logos, as it is literally. So, here,
a prisoner, awaiting his earthly doom, no longer in military custody with a degree of
liberty, as was the case in Acts 28:, but now, since the great fire of Rome and the
subsequent persecution of Christians, imprisoned as an evil doer. In the circumstances of
his case, the Apostle knew that from this charge there was no earthly release.* (* - See
series entitled "The Powers that Be", Volume XXXI). Yet, from this dungeon, marked
with death, sounds the triumphant, unselfish, note, "But the Word of God is not bound!"
Returning to the qualifying clause "according to my gospel", it is well to read this
with Eph. 3: 6, 7.
"That the Gentiles should be fellow-heirs, and of the same body, and partakers of His
promise in Christ by the gospel whereof I was made a minister."
To stop at the end of verse 6 is to omit an important truth. The mystery is not
connected with the promises found in the gospel preached by Peter, "great and precious"
though they were. Peter knows of a "royal priesthood and an holy nation", but this is
entirely outside the scope of the mystery. The believer who rejoices in the truth of the
mystery is continually assailed by suggestions from outside that tempt him to leave the
high and holy ground of his calling to participate in the ministry of other callings and
spheres. One will feel keenly the charge, unjustly leveled at him, that he has no
"evangelistic" sympathy or ministry. Another will be baited with the false charge of
Pharisaic exclusiveness, and be tempted to make a protest by stepping down from the
exalted ground of his high calling. May one and all "remember" the insistence made in
this short epistle upon the exclusive character of our witness.
"The testimony of our Lord and of me His prisoner."
"The pattern of sound words, heard of me."
"The things which thou hast heard of me . . . . . the same commit."
"My gospel."