Acts 13:25

Act_13:25

John fulfilled his course.

On the duty, happiness, and honour of maintaining the course prescribed to us by Providence

The life of every individual may be compared to a river: rising in obscurity, increasing by the accession of tributary streams, and, after flowing through a longer or shorter distance, losing itself in some common receptacle. Whilst a stream is confined within its banks, it fertilises, enriches, and improves the country through which it passes; but if it deserts its channel, by stagnating in lakes and marshes, its exhalations diffuse pestilence and disease around. Some glide away in insignificance: whilst others become celebrated. Some are tranquil and gentle in their course; whilst others, rushing in torrents, dashing over precipices, become objects of terror and dismay. But, however diversified their character, or their direction, all agree in having their course short, limited, and determined. Thus human characters, however various, have one common destiny; their course of action may be greatly diversified, but they all lose themselves in the ocean of eternity. Few have appeared on the stage of action whose life was more important than of John. His course was a very extraordinary one. John was called to a very singular work; his ministry formed an epoch in the history of the Church. It was the connecting link between the two dispensations. His career was brilliant, successful, short, and his end violent and tragical.

I. That there is a prescribed course or sphere of action appointed to every individual by the Author of our nature.

1. We are not a race of independent creatures sent into the world to follow the dictates of our own will. We are not our own; we belong to another. To do Gods will, to serve the end of His government, and to promote His glory; these are the great ends of our existence. Thus our Saviour Himself when in this world was devoted to His Fathers will. My meat is to do the will of Him that sent Me, etc. And we live to no purpose, or to a bad one, but as we conform to this.

2. But, although this is the universal principle by which all are to be actuated, yet it admits of great and numerous variations in its practical application. The manner in which an apostle, for instance, was called upon to do this, is not that in which an ordinary teacher is to do it; nor the manner of an ordinary teacher that of a private Christian. The duties of a sovereign are different from those of his ministers; and those again, from the duties of inferior magistrates; and of magistrates, from those of private subjects. Of the rich it is required to do good and to communicate; of the poor, to be prudent, diligent, careful; and so on. Although the end is the same in all, yet the manner in which this end is viewed will be various: the rays of light, when blended in day, are simple and of a uniform colour; but when they are refracted through a prism, they exhibit all the colours of the rainbow.

II. That there is a set and limited time allotted to that sphere and course of action: There is an appointed time to man upon the earth.

1. The course of man is not indeterminate, but has its limits. If a sparrow falleth not to the ground without His knowledge, much less can the death of a human creature take place without His interposition. Whether we fall premature victims to disease, or perish by what men call accident, or sink under the burdens of age, still it is according to the will of God, whose counsels shall stand, and who will do all His pleasure.

2. It is short. Thou hast made my days as an handbreadth. Whether we drop in infancy, from the cradle to the grave, or are cut off in youth; whether we attain to manhood, or even to old age; still, we soon reach the end of our course, and often without passing through its intermediate stages.

3. It is rapid and impetuous; its waves follow each other in quick succession, and many are engulfed almost as soon as they appear. Early in infancy the stream glides away like a summer brook, and leaves the fond parent mournfully to recall the pleasure he received in contemplating its unsullied purity and its playful meanders. Of those who set out with us in this journey of life, how many have disappeared from our side!

III. Our happiness and our honour consist entirely in completing the course which God has assigned to us. Here we are liable to fall into two great mistakes.

1. That there is some other happiness and honour than that which is to be found in fulfilling our course, in occupying that sphere of duty which God hath been pleased to assign us. Some are looking, for their satisfaction, to the pleasures of sin; others to the gratification which the world affords; some attach their notion of happiness to some external situation not yet found, and imagine it is to be met with there. Settle it in your minds that the only happiness worth seeking--that which will live in all circumstances, and abide the vicissitudes of life, consists in fulfilling our course, conforming to the Divine will, and this fountain of water flows for the refreshment of the meanest peasant, as well as of the greatest monarch.

2. That we should be able to conform ourselves to the will of God, and to our own sphere of action, better in some other state; and being therefore dissatisfied with that precise state in which His providence has placed us. The wisdom of each consists in fulfilling His own course. The course of John the Baptist was difficult, obstructed with afflictions, and beset with dangers: but he fulfilled it. How many objections might he have formed against the precise course assigned him! The poor may easily imagine how amiably and liberally they should have acted if their lot had been cast among the rich; and the rich, on the other hand, how safely they should have been preserved from a variety of snares, if they had been screened by the privacy of the poor. The young will ascribe their errors to the impetuosity so natural to their age; and the aged wish for the energy which belongs to youth: their time, they plead, is passed; it is too late for them to change. But all these are great mistakes. It is not a change of state that we want, but a change of heart. The grace of God will keep us humble in prosperity, cheer us in adversity, sustain and direct us in life, support us in death, and go with us into eternity. Finally, let each of us attach himself with more seriousness, alacrity, and fervour than ever, to the proper duties of his station; let each consider in what instances he fails to fulfil his course. The memory of John the Baptist is perpetuated with honour, because he fulfilled his course; while that of Herod and Pontius Pilate are covered with infamy. Which of these characters will you imitate? Whenever the gospel is preached, this alternative is presented of shining like the sun forever; or of awaking to shame and everlasting contempt. (R. Hall.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 13:25. Τὸν δρόμον, his course) The functions of many of the most excellent of the servants of GOD have been speedily fulfilled and ended: therefore the term course is used (implying speed).—τίνα με ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγὼ) I am not he whom ye think that I am is the rendering of the Latin Vulgate. From which Luther has, Ich bin nicht der, dafür ihr mich haltet. For in the time of Luther the copies of the Latin Vulgate, which he sometimes followed in the Acts (ch. Act 4:9, Act 5:6, Act 9:31), generally were without the mark of interrogation. But in this passage the language is very energetic, (and therefore should be written) with the interrogation, which was afterwards added here also in the Latin editions. Whether τίνα can be used in this place for ὄντινα, or cannot, we do not inquire. Raphelius says it can, Wolf says it cannot.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 13:25 . ἐπλήρου : “ i.e. , non multo ante finem vitæ,” Blass, cf. Act 7:23 . δρόμον : “Paulum sapit,” cf. Act 20:24 , 2Ti 4:7 , Gal 2:2 . ὑπονοεῖτε : three times in Acts, cf. Act 25:18 ; Act 27:27 ; nowhere else in N.T., but see Jdt 14:14 , Tob 8:16 , Sir 23:21 . Note this free reproduction of the words of the Evangelists essentially the same but verbally different. οὐκ εἰμὶ ἐγὼ , I am not he, i.e. , the Messiah; best to punctuate as in A. and R.V., so Wendt; but see on the other hand Bethge and Weiss, and the reading they adopt: τί ἐμὲ ὑπον . εἶναι , οὐκ εἰμὶ ἐγώ ; the gloss ὁ XC. after ἐγώ , old enough to have crept into the text, shows that the punctuation in A.V. was a natural one, Simcox, u. s. , p. 70.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 25. As John fulfilled his course] As John was fulfilling his race, he said, c. It has been supposed that the word δρομον, course, or race, is used here to point out the short duration of the Baptist's ministry, and the fervent zeal with which he performed it. It signifies properly his ministry, or life. A man's work, employment, function, c., is his race, course, or way of life. John had a ministry from God and he discharged the duties of it with zeal and diligence bore the fatigues of it with patience and resignation; and was gloriously successful in it, because the hand of the Lord was with him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

25. When John fulfilled his course. The second member of the testimony, that when John drew near to the end of his course he sent his disciples to Christ; for he had fashioned them before with the rudiment of baptism, and then he sent them to Christ (as they say) from hand to hand. And this interrogation, Whom do ye think me to be? is not a question of one that doubteth. For John reproveth and chideth the Jews, because they did falsely give to him the honor of the Messiah. Though it may be read in one text, I am not he whom you take me to be; yet the other reading is more usual, as it hath also greater force to refute the error. Furthermore, his testimony doth deserve greater credit, in that he doth willingly refuse the honor offered him, (which he might have taken to himself, not without commendations) and doth submit himself to another. There cannot, assuredly, be any suspicion of ambition, or of seeking after honor here, which may discredit his words.

Behold, he cometh; that is, he is about to come, the Hebrew phrase, which is common enough in the New Testament. Whereas he confesseth that he is unworthy to loose the latchets of Christ’s shoes, it is a proverbial figure, whereby he abaseth himself so much as he can, lest his greatness darken Christ’s glory; for he meant to do that faithfully which was given him in charge, that Christ alone might have the preeminence. Therefore he saith, that how great soever he be, yet he is nothing in respect of Christ. For though God’s servants have their dignity, yet being compared to Christ, they must all be as nothing, that he alone may excel; as we see all stars vanish away, that they may give place to the brightness of the sun.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(25) And as John fulfilled his course.—Better was fulfilling, the tense implying continuous action.

Whom think ye that I am?—The precise question is not found in the Gospel records of St. John’s ministry, but the substance of the answer is implied in Mat_3:11; Joh_1:20-21.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. Whom think ye that I am?] The oldest MSS. give “What think ye that I am?” For John’s words, see Joh_1:20; Joh_1:27; Mat_3:11; Mar_1:7; Luk_3:16.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For they that dwelt at Jerusalem, and their rulers,.... The inhabitants of that city, and the great sanhedrim which sat there: because they knew him not; that is, either Jesus the Saviour, whom God had raised of the seed of David, and to whom John bore witness; and which must be understood, not of all the inhabitants of Jerusalem, and members of the sanhedrim; for though some were ignorant, yet there were others that knew that Jesus was the Messiah, and notwithstanding rejected him; but the apostle chooses to take no notice of these, because he would not irritate and provoke, but rather of others, that were really ignorant of Christ: or else this may be understood of the Gospel, the word of salvation, that the Jews knew not "that"; and so the Syriac version renders it; and to which agrees the Ethiopic version, which reads thus, "they knew not this word of the prophets", joining the word of salvation, and what follows, together:

nor yet the voices of the prophets: "or the writings of the prophets", as the Syriac version, and some copies read; their prophecies concerning the Messiah, particularly in Psa 22:1 which are read every sabbath day; See Gill on Act 13:15.

they have fulfilled them; the word, of the prophets:

in condemning him; Jesus Christ, for these prophets testified, in the places referred to, of the sufferings and death of Christ, to which he was condemned by them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.

Ver. 25. John fulfilled his course] From this word (δρομον) rendered "course," the dromedary hath his name, who is marvellously swift, and will run a hundred miles a day. But the Germans call a dull and slow man a dromedary, per antiphrasin. (Minshew.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And as John fulfilled his course - As he was engaged in completing his work. His ministry is called a course or race, that which was to be run, or completed.

He said ... - These are not the precise words which the evangelists have recorded, but the sense is the same. See the Joh 1:20 note; Mat 3:11 note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Fulfilled his course; the course of his ministry, or of his life: in respect of either, he ran as one in a race.

I am not he; that is, the Messias, which they were in such expectation of, and so inquisitive about.

There cometh one after me; Christ began his life (as to the flesh) after John and he began his ministry after him, and in that respect may be said to come after him.

Whose shoes of his feet I am not worthy to loose; a proverbial expression, whereby the meanest office is implied, which the disciples or servants could do for their masters, Mat 3:11. The sense of these words we have, Joh 1:20,27.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

25. John… said—Paul here quotes in substance words spoken by John in testimony to Jesus as given by different evangelists, and probably uttered at different times by the Baptist.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Was fulfilling for fulfilled, A.V.; what suppose ye for whom think ye, A.V. and T.R.; the shoes of whose feet for whose shoes of his feet, A.V.; unloose for loose, A.V. St. Paul, as reported by Luke, follows very closely the narrative inxantov Luk_3:3, etc. Compare the words Prokhru jIwannou baptisma metanoiav with Luk_3:3, sswn Khru baptisma metanoiav. Compare Propou thv eijsodou with Thn oJdoou, Luk_3:4. Compare Pantil with the mention in Luk_3:9, Luk_3:10, of the multitudes of the people, and the enumeration of the different classes of people. Compare the question, "Whom or, "what" think ye that I am?" with the statement Luk_3:15, that all men were musing in their hearts of John whether he were the Christ or not. Compare the construction of the phrase, Ercetai met ejme ou oujk eijmi axiov to, uJpodhma twn podwn lusai Luk_3:16; and in ver. 26 compare the UiJoinouv jAbraam with the Patera ecomen tom, and the Tekna tw jAbraam of Luk_3:8. There is also a strong resemblance to Joh_1:19-28. St.Paul fortifies his own witness to Jesus as the Christ by that of John the Baptist, probably from knowing that many of his hearers believed that John was a prophet. (see Luk_20:6; Mat_21:26; comp. Peter"s address, Act_10:37)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

His course - His work was quickly finished, and might therefore well be termed a course or race. Luke iii, 16.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

25. Having alluded to John's preparatory ministry, he next introduces the direct testimony which he bore to the Messiahship of Jesus. (25) " Now as John was fulfilling his course, he said, Whom think ye that I am? I am not he, but behold, there is coming after me one whose sandal I am not worthy to loose from his feet. " This was a habitual saying of John, well known to all who heard his preaching, or had heard of it, and brought to bear the whole weight of his testimony in favor of Jesus.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

25. τί ἐμὲ for τίνα με with אAB. Vulg. ‘Quem me.’

25. τί ἐμὲ ὑπονοεῖτε εἶναι, what think ye that I am? For John’s words see Mat 3:11; Mar 1:7; Luk 3:16; Joh 1:20; Joh 1:27.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25.] As John was fulfilling his course (the expression is peculiar to Paul, see reff.) he said (not once but habitually).

τί ἐμὲ ὑπ. εἶν.] Not, ‘I am not that which ye suppose me to be,’ as Vulg. (reading τίνα,—quem me arbitramini esse, non sum ego); Luth., Grot., Kuin.,—making τί (or τίνα) relative, which it will not bear (see note on 1Co 15:2); but What suppose ye me to be? I am not He. See Luk 3:15 ff.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Think ye [υπονοειτε] . Originally, to think secretly : hence to suspect, conjecture.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.