Acts
C E Stuart
or, Thirty Years of Christian Work.
C E Stuart.
Publisher: E. Marlborough, 51 Old Bailey, E.C., London.
Contents.
Introduction
1 Seven Weeks
2 The Outpouring of the Holy Ghost
3 A Miracle and Attempted Intimidation
4 Corruption and Persecution
5 Murmurings and Martyrdom
6 Samaria Evangelised
7 Saul's Conversion and Early Ministry
8 The Kingdom of the Heavens opened to Gentiles
9 The Gospel at Antioch, and Peter's Deliverance at Jerusalem
10 Paul's First Missionary Journey, by Divine Command
11 The First Missionary Journey continued
12 The Council at Jerusalem
13 The Second Missionary Journey — Divine Guidance
14 The Second Missionary Journey continued — in Achaia
15 The Third Missionary Journey — Divine Power
16 The Third Missionary Journey continued — To Jerusalem
17 Paul at Jerusalem
18 Paul at Caesarea
19 Voyage to Italy and Arrival at Rome
20 Concluding Remarks
Some Passages of Scripture referred to in the Acts or illustrated by it.
Preface
The rise and early progress of any remarkable movement must ever have an interest for the thoughtful and the inquiring. We see then some of the original labourers at work. We learn something of the springs of the movement. And, whilst noticing results, we can trace the causes which conduced to its success. If that is true of the many remarkable movements of which this world has been the theatre, what shall we say of the rise and early progress of Christianity? That must ever be to the Christian a study of intense interest.
A movement like it has never been known. It started into life with all the energy of a giant, just when to human thoughts the mission inaugurated by its Founder had received its death-blow. It spread without human patronage, and without the aid of human power. The great ones of the earth where it arose, and those who wielded the sword of government in different countries to which it spread, were none of them at first in its favour, but for the most part manifestly hostile. Yet it progressed. Threats, imprisonments, scourgings, tumults, legal prosecutions, and even the fear of martyrdom, were alike insufficient to cow its supporters, or to check their ardour in propagating their views. It was intensely aggressive. It admitted of no compromise with any creed in the world. It claimed to be the true faith; and, as such, alone offering that which was needful for everlasting salvation. It had confessedly truth in common with Judaism, yet was jealous of any Judaising teaching. It alone, it proclaimed, could furnish any inquirer with the full revelation vouchsafed by God, for the Church is the pillar and ground of the truth (1 Tim. 3:15).
We have read in the Gospel of Luke of the birth and life on earth of its Founder. The birthplace, however, of the movement recorded in the Acts was really an upper room in Jerusalem, its time was the feast of Pentecost, and its first company numbered one hundred and twenty souls. But the number of its adherents in that city swelled to upwards of three thousand ere its first day had closed. And that remarkable result was effected simply by preaching the Gospel of the grace of God. Soon the company numbered five thousand. Priests and people in Jerusalem and Judea, and subsequently men and women of wealth and position elsewhere, came under the sound of the preached Word, felt its power, and bowed to it as the truth of God. Never before had people of all classes and of various creeds in such numbers given heed to a message from heaven.
That a history should be written of such a movement need not surprise us. But, as with another remarkable movement fifteen centuries earlier, only one history has in each case come down, written in the latter case by an eyewitness, and in the former by a contemporary of that which he records.
Profane history of their several dates, as far as preserved to our day, knows little or nothing of the marvels that the inspired historians record. Nor is this to be wondered at. For as with Israel at the Exodus, so with Christians in apostolic times, the conflict lay between them and the ruling powers of their day. Naturally, chroniclers of those times, who recorded the victories of their rulers, were little likely to hand down records of their defeats. And such there were in connection with the struggles against the emancipation of the Israelites, as well as against the rise and spread of Christianity. An authentic history, however, we have of both these epochs. Inspired histories we have to call them, because written under the guidance and by the direction of the Holy Ghost.
Remarkable indeed, as we have called it, was the first movement we have referred to, because it was the springing up, as it were, suddenly of a nation into political existence, with a country in prospect to which they were marching. Yet the second movement was the more remarkable, since it was the taking out of nations of a people to be gathered only to the Lord. In the former case it was the dawn of political life of a nation, born, as it were, in a day. In the latter it was the calling out of an assembly, limited to no country, peculiar to no race, embracing men and women of different nationalities, formerly practising diverse religious rites, and the blending them into one company, uniting all by the tie of spiritual brotherhood, and knitting them close together as members of that one body of which the Head was the crucified One in heaven. Marvellous were some facts in connection with each. The Red Sea had been divided for the passage of the Israelitish host, and the waters of the Jordan were arrested to let the people go over dry-shod. That night in the sea and that day in the river channel were surely never forgotten by those who were present. And night after night, too, in the wilderness, a food, hitherto unknown on earth, and never again supplied after Israel rested on the west of Jordan, fell around their camp wherever it pitched.
Yet more marvellous were some of the facts connected with the latter movement. Galilean fishermen were heard suddenly speaking in languages they had never learnt. They spoke intelligibly, and doubtless fluently. They spoke in the ears of those in whose mother tongue they were expressing themselves. These heard, they marvelled, and attested that the men were speaking in the tongue in which each listener was born. Other marvels there were; for, what had never been known, the shadow of Peter passing along the street was eagerly desired by sick ones to overshadow them, and clothes from Paul's body conveyed healing virtue to such as had need of it.
Further, the Apostles were imprisoned; the doors were locked; the keepers outside were on guard; yet the whole company, the Twelve, were brought out by angelic agency, without the knowledge or suspicion of even one of the warders, who were found in the morning to be guarding an empty gaol! And the Apostles, thus set free, were found continuing their mission, publicly speaking in the court of the Temple "all the words of this life." The rulers now doubted, and well they might, whereunto that would grow. Then Peter, arrested, and imprisoned by the king, and chained to two soldiers to keep him safe, was set free in the hours of night without one of his guards being aware of it. He walked out of the prison unchallenged, and, accompanied by the angel, passed out by the iron gate into the city, which had opened of its own accord. Bolts and bars, soldiers and warders, were alike powerless to detain those whom the Lord would set free. Divine power was working for and with the Christians.
Another startling fact was recorded. The relentless persecutor of the new faith was suddenly converted, and became a most zealous champion of the truth, confounding the Jews as he reasoned with them. The work still spread wider and wider. Gentiles were converted, and Christian assemblies began to be formed outside the land of promise. What the rabble of Thessalonica declared was indeed true — the world was being turned upside-down.
Then at Philippi Paul and Silas were imprisoned, and their feet made fast in the stocks; and though their backs had been lacerated by scourging, unjustly and unlawfully administered, and their wounds remained undressed, yet their spirits were free, and prayers and praises at night poured forth from their lips. The prisoners heard them. Suddenly an earthquake took place. The doors were opened. Every one's bonds were loosed. The prisoners were free. Yet none escaped. Of liberty, so dear to the captive, no one availed himself. And, stranger than all, the jailor was found prostrate before those two whose feet he had made fast in the stocks, anxiously inquiring of them the way of salvation. Nor did he ask in vain. The enemy would, if possible, stop the work in Philippi. It burst out afresh, where none would have looked for it — inside the walls of that city's prison.
Then, too, the energy of faith, as displayed in the Acts, must not be forgotten. We see the disciples, when threatened with the rulers at Jerusalem, kneeling together in prayer for boldness to speak the Word. And Paul, stoned one day at Lystra, and drawn out of the city for dead, departed on the next day to preach the Gospel in Derbe. Nothing damped their energies or chilled their ardour. And what shall we say of manifestations of grace — as Stephen praying for his murderers, and Paul and Silas preserving the jailor from impending self-destruction? Ere closing, we must call attention, first, to that touching scene of men, women, and children on their knees on the shore at Tyre, and under the open canopy of heaven, commending Paul and his company to the Lord — an open-air prayer-meeting on no common occasion and, next, to that last meal on board the vessel within sound of breakers, yet not in sight of land, when Paul encouraged the toiling, half-famished company to take food, his faith in the promise of God imparting confidence to all on board.
No romance could be more thickly studded with incidents of the deepest interest than this short, simple, yet truthful narrative of St. Luke, destitute as it is of any rhetorical flourish or wordy embellishment. A history he has, under God, given us which we venture to say is without parallel in the ordinary writings of men. It is the history of the power of the Word of God, that sword of the Spirit wielded by men under the guidance of the Holy Ghost — miracles attesting in the first place the commencement of a new dispensation, and then confirming the word of the first preachers of the Christian faith.
To this book, so fruitful in instruction for the labourer and for the ordinary disciple as well, the reader's attention is sought to be directed in the following pages. And may it be that a fresh study of the Acts shall increase in the former his confidence in the power of the Word, and minister to the latter refreshment and comfort, as he recalls the care of the Lord evinced for all those given to Him by His Father.
"The Acts of the Apostles," or the shorter title "Acts," is the designation in one of the oldest uncial MSS. of that book of the New Testament which is the earliest and the only inspired history of the Church of God on record.
As to its author there can be no doubt. The writer of the Third Gospel is the writer of the Acts. And the same man for whom that Gospel was written was before his mind when he penned this the later history. Luke is by general consent acknowledged to be the writer of the Third Gospel. He must therefore by consequence be the writer of the Acts, as its opening sentence indicates.
"The former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach, until the day in which He was taken [or, received] up, after that He through the Holy Ghost had given commandments to the Apostles whom He had chosen" (1:1-2). So reads the short introduction. Luke had written an account of the Lord Jesus Christ's sojourn upon earth from His birth to His ascension. He will now write an account of the effect produced in early years by the coming of the Holy Ghost to dwell on this earth in the Church of God.
For about thirty-three years was the Lord Jesus Christ dwelling here below. Of the Church's history, for the first thirty years of its existence, Luke writes for the benefit directly of Theophilus, and indirectly for all his readers in subsequent ages.
Who Theophilus was, in whom the Church historian was so deeply interested, as we have remarked in the companion volume, that on the Gospel of Luke,[^1] is now wholly unknown. How Luke became acquainted with him, and where, are facts buried in oblivion. His name only has been imperishably preserved, being embalmed in the pages of Holy Writ. Yet some day we shall see him. He will come with Christ. He will reign with Christ. And the teacher and the pupil will be together in glory, both trophies of Divine grace. We have said we know nothing of Theophilus — of his parentage, of his abode, or of his life. Very different is it as to the historian. Though neither his birth nor his death are matters substantiated by reliable history, we know a good deal about him from the Acts and from the Epistles of St. Paul. But having traced that out, as far as Scripture is our guide, in the volume already referred to, there is no need to repeat it here. We would only now remind the reader that he first joined Paul at Troas (Acts 16:10); then went with him to Philippi, where apparently he stayed till the Apostle revisited it (20:6) after which he travelled with him to Jerusalem, sailed with him to Rome, and never left him, that we read of, till the latter's martyrdom.
[^1]: From Advent to Advent: E. Marlborough & Co., London.
Just three uncial MSS. give the Acts entire. These are the Alexandrian in the British Museum, the Vatican at Rome, and the Sinaitic at St. Petersburg. These three are the most ancient MSS. of the New Testament known. Another, the Porphyrian, is later, dating about the ninth century. This uncial contains all the Acts but chapters 1 - 2:13. Another MS., the Codex Laudianus, we would here notice. Now kept at Oxford, it was once in the possession of Archbishop Laud — hence its name Laudianus — and was by him presented to that University. Written most likely in Western Europe, says Scrivener in his Introduction to the Criticism of the New Testament, p. 159, it may have been brought to England by Archbishop Theodore, and was certainly, it is thought, used by Bede, the celebrated English historian, who died about A.D. 735. It is a bilingual codex, having the Greek text with a Latin translation side by side in parallel columns. It lacks 26:29 to 28:26. The other uncial MSS. of the Acts contain but portions, more or less in extent.
What is true regarding the uncial MSS. of the Acts is no less true of the cursive MSS. About 638 such MSS. of the Gospels are reckoned up by Scrivener. Of such containing St. Paul's Epistles, he enumerates as distinct copies 295; whilst for the Acts and Catholic Epistles, which are usually found together, the same authority only gives 252. All this bears out the remark of Chrysostom, quoted by Meyer, that the Book of the Acts was much less known and read than the Gospels.
The Canon of the New Testament. — A few words on the order of the canon of the New Testament may not be out of place. We have said that the Acts and the Catholic Epistles are usually found together in MSS. This is the case in the three oldest uncials — the Vatican, the Sinaitic, and the Alexandrian. Yet as to this order there was evidently no fixed rule, nor was the place assigned the Acts in the sacred volume always that next to the Gospels. For in the Codex Sinaiticus the thirteen Epistles of Paul precede the Acts and the Catholic Epistles. Again, in the Codex Bezae it is evident that the Catholic Epistles had preceded the history of the Acts. Then in the enumeration of the books of the New Testament, whether by councils or by individual writers, no fixed order obtained. The Gospels, though not always in the same order as we have them, hold the first place. The Apocalypse, if mentioned, for the most part comes last. At times the Acts and Catholic Epistles are mentioned before the Pauline writings; at times this order is reversed. The council of Carthage (A.D. 397) mentions the sacred books of the New Testament in the following order: the Gospels, the Acts, Paul's Epistles, the Catholic Epistles (James excepted), and the Revelation.
Amongst writers the same diversity obtains. Eusebius (A.D. 315 — 340) mentions the Acts next after the Gospels, and the Pauline Epistles are noticed before mentioning the Catholic Epistles, the order with which by our English Bible we are made familiar. On the other hand, Athanasius (A.D. 326 — 373) and Cyril (A.D. 349 — 386) give the Catholic Epistles a place next after the Acts and before the Pauline Epistles, just the order in those old uncial MSS. the Alexandrian and the Vatican. But Augustine (A.D. 355 — 430) as well as Innocent of Rome (A.D. 402) agree in quite a different arrangement, naming the Acts after all the Epistles and just before the Revelation.[^2] From this it is plain that there never was an arrangement of the books recognised as of Divine or even of canonical authority, though the Acts was unquestionably reckoned by those writers as part of the New Testament canon.
[^2]: See Wordsworth's Canon, of the Scriptures, Appendix A.
Attacks. — Of course, like other books of Scripture, it has been attacked, both in ancient and in modern times. The Ebionites, Severians, Marcionites, and Manicheans quarrelled with it, because it failed to support their special tenets, but were unable to shake the general belief in its genuineness and authenticity. In modern times writers have risen up to question, and more than question, its right to be in the sacred canon as part of inspired Scripture. Yet the Acts remains in the estimation of most as a genuine and inspired history, and really written by Luke. Like a rock in the sea, around which the waves dash themselves only to be broken, whilst the rock remains immovable, so is it with Scripture. It has withstood, and will withstand, all the efforts of men to dislodge it from its position and annul its claim to be a written revelation from above. At times it may have seemed as if its credibility was shaken — like the rock momentarily hidden from view by the spray of the waves which have broken over it. But as that reappears unshaken, whatever has been the violence of the waters, so Scripture will emerge from all siftings and critical examinations as what it really is — the Word of our God. If the attempts of men in early days, soon after the apostolic age, failed to dislodge the Acts from its position as inspired Scripture, attempts in these days of a similar kind will surely fail. Living near the time of the writer, with men still on the earth who had been conversant with the Apostles, or with those who had enjoyed personal acquaintance with them, the early opponents had an advantage to which modern ones can lay no claim. Yet they failed; and modern attacks on the Acts are witnesses of that. These, then, in their turn will fail, and the book will remain unscathed as long as the Church of God is here below.
Chronological Data. — We have intimated that the history covers about the first thirty years of the Church's existence, and we add that also of the establishment of the form of the kingdom called the kingdom of the heavens, a term with which Matthew's Gospel and the parables contained in it have made us familiar. Yet chronological data is rarely furnished us by Luke. He writes as one who was acquainted with the facts he narrates, introducing a reference to a date here and there, but in nowise as one forming a journal or even a chronicle of the different years.
The first distinct reference to a date that we meet with is that of the famine in the days of Claudius Caesar. It lasted a considerable time between A.D. 44 — 48. Barnabas and Saul, charged with contributions from Christians at Antioch, went up to Jerusalem to convey that token of brotherly fellowship and love. Most probably, having been forewarned by Agabus of its approach, they went up either just previous to its commencement, or in the very early days of that severe visitation. The next date that we can find is that of the death of Herod Agrippa I., which took place A.D. 44. Then we read of the proconsulship of Gallio at the time that Paul was at Corinth. This is set down for A.D. 53. Another, and the last note of time, is the commencement of the procuratorship of Porcius Festus, A.D. 60. Assuming that the outpouring of the Spirit took place at Pentecost in the year 30 A.D., Paul's conversion is set down at A.D. 37. So starting from Pentecost, we have Paul's conversion just seven years after that event. What interesting work had gone on! What surprises were still in store for the saints! In the next heptad, not only had Samaria received the Word, but Gentiles began to be numbered among the converts, and Antioch, destined to become the chief centre of foreign missionary effort, had been evangelised by earnest men of Cyprus and Cyrene. The first seven years close with the conversion of a persecutor. The second seven years end with the death of Herod Agrippa, who had also played the part of persecutor of the Christians, but in order to ingratiate himself with the Jews. Nine years now roll by, eventful years indeed; for during them the Gospel was planted in Asia Minor, and had reached as far as Corinth, witnessing everywhere to the power of the truth, and of its suitability for Gentiles of every social class, equally with all ranks among the Jews. Seven years more run on, and the Apostle, who had wrought such marvels at Ephesus, is a prisoner of the Romans at Caesarea, kept for the hearing of Cesar.
The above are the chief chronological data found in this history, which is a record of God's work on earth by His Word, showing how it spread from Jerusalem and Judea, first to Samaria, then to Antioch and to Asia Minor, and then to Achaia, the modern Morea, embracing several centres of the heathen world, as Ephesus, Athens, and Corinth, in all of which it gained adherents, winning souls for Christ. Doctrinal disquisitions or treatises on Church truth we shall look for in vain in its pages — the subject of the council at Jerusalem excepted. But we do learn how the Gospel was preached, and what were the great lines of teaching handled by the Apostle Paul. Luke's evident aim was to trace the successive steps of the new movement, carried on under the guidance and personal superintendence of the Holy Ghost. For the labourers in the Word of that day were subject to no human authority in their service, nor were they guided in it by apostolic directions. The work spread, and manifested itself to be especially of God. Fields opened up, and labourers entered on them, often before the Apostles were aware of the fresh development which was taking place. They heard what had been done, yet for the most part had no hand in directing it.
To a detailed study of this interesting history let us now turn. We shall find it embraces acts of Peter (1 — 12) and acts of Paul (13-28). These may be said roughly to divide the book. We shall see, too, the opening up of different fields of labour, after attention has been first directed to displays of Divine power in connection with the work in Jerusalem, the book ending with Paul a prisoner at Rome, yet free to communicate to any who came to him truth needful for their everlasting welfare. Hence we might also divide the Acts into three great parts, illustrating respectively the power of God, the word of God, and the grace of God to a failing servant. All this will, we trust, be made apparent as we proceed. We would only here add, that authorities have been consulted, though they are not always mentioned. Meyer as a commentator and Mr. Lewin as a biographer for historical and topographical details have been freely used; and in quoting the text the Authorised Version has been generally followed, reference being made to the Revised Version where called for.
From the morrow after the Passover Sabbath seven weeks were to be numbered (Lev. 23:15); then came the feast of Weeks, or Pentecost, as it is called in the New Testament (Acts 2:1, 20:16; 1 Cor. 16:8), nothing in the Jewish ecclesiastical year of any great moment taking place between. In the year, however, of the Crucifixion and the Resurrection an important event occurred between these feasts, which divided the seven weeks into two unequal periods — viz., forty days and ten days.
The Forty Days. — For forty days the Lord was manifested to His disciples as risen from the dead. During those weeks He appeared to them at different times and in different places. On the day of His resurrection five manifestations took place — viz., to Mary Magdalene in the garden, to the women between that and the city, to the two who went to Emmaus, to Peter, and then to the disciples in the upper room. A week after He appeared again at Jerusalem to the disciples, when Thomas was with them (John 20:26). On a mountain in Galilee He met the disciples by appointment, possibly the five hundred of whom St. Paul writes (Matt. 28:16; 1 Cor. 15:6). On the shore of the Lake of Galilee He appeared without previous warning, and invited the disciples who had been fishing, but fruitlessly during the night, to come and dine (John 21:1-14). At some time or other He was seen of James (1 Cor. 15:7). These different appearances, save some of those on the first day, are unnoticed by Luke. But he tells us, what the other writers do not, the general character of the Lord's communications to His disciples during all that time. His words, writing of these forty days, are as follows: "To whom also He showed Himself alive after His passion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to [or, concerning] the kingdom of God" (Acts 1:3). Though the King had been crucified, yet the kingdom would be established in power; and, what was contrary to all precedents, the crucified One, who had died, would nevertheless return to reign. Deeply interesting must these confidential communications have been. Confidential they may be called; for no details of them have been committed to writing for our instruction.
Last Words. — The day of His final departure drew near. His last counsels the disciples were now receiving. And being assembled with them, or as the margin gives it, "eating with them," the Lord charged them not to depart from Jerusalem, but there to wait for the promise of the Father, "which" — and now Luke quotes the Master's very words — "ye have heard of Me. For John truly baptised with water; but ye shall be baptised with the Holy Ghost not many days hence" (4, 5). We have noticed the marginal reading; for the earliest versions — the Syriac and the Vulgate — support it. Greek writers, as Chrysostom and Theophylact, accept it; Jerome, too, endorses it; and Meyer, of moderns, adopts it. Without further entering on the question of the meaning of the Greek verb, we may remark that the marginal reading would be quite in character with Peter's statement to Cornelius and his friends (10:41), that the disciples ate and drank with the Lord after He rose from the dead. John 21 is the only incontrovertible instance to which we can turn. But Peter's statement seems to imply that it was not once only that they had eaten with Him after the Resurrection. So it may quite have been that they ate with Him on the occasion to which Luke refers. What seasons must such as these have been! Of what grace do they speak! What freedom, what privilege, allowed the disciples! What interest in them on the Lord's part! How much might have been recorded had a diary of events been kept! But such was not to be. And now those opportunities so precious were about for ever to close. The risen but not yet ascended Lord would be in that condition no longer. With just one more question from them, and an answer from Him, their personal intercourse with Him as yet on earth would cease. But we must not anticipate.
Baptism with the Holy Ghost. — Of the baptism with the Spirit as near at hand the Lord now spoke. He had not previously distinctly mentioned it. For it they were to wait in Jerusalem. It would take place for them in the metropolis of Judaism. It was a new and a distinctive Christian blessing. All the disciples would share in it. This baptism John, the son of Zacharias, had first mentioned, and that in connection with the Messiah. "I indeed," he said, when people were musing whether he was the Christ or not — "I indeed baptise you with water; but One mightier than I comes, the latchet of whose shoes I am not worthy to unloose: He shall baptise you with the Holy Ghost and with fire" (Luke 3:15-16). A far-reaching view of the Lord's work the Baptist here takes. For the baptism with fire, as the context in both Matt. 3 and Luke 3, where alone it is mentioned, plainly intimates, is connected with the execution of judgment. So it is future. The baptism with the Holy Ghost has taken place, never that we know of to be repeated, though the effects of it continue. Of this baptism John again spoke after he had baptised the Lord (John 1:32-33), having learnt by the fulfilment of the sign given to him, in the descent of the Holy Spirit and His remaining on the Lord, that it was He who would baptise with the Holy Ghost. To this same event the Lord referred in the upper room on the day of His resurrection, when He spoke to the assembled disciples of the power with which they would be endued from on high. Now on the approach of His ascension He openly spoke of their coming baptism. It was near at hand.
We have said that this is a distinctive Christian blessing. For we learn from 1 Cor. 12:13 that by it the Body of Christ is formed. "By [or, in] one Spirit are we all baptised into one Body, whether we be Jews or Greeks, whether we be bond or free." All real Christians share in this as regards its effects, though all were not present on either occasion when it took place (Acts 2, 11:15-16). St. Paul was not even converted at the time. Yet he, in common with the Corinthians, came to share in it. So do all real Christians, recipients of the Holy Ghost. This is an important truth; and the fact that all true believers — who share in forgiveness of sins — necessarily have part in it is a very important point.
The Last Question. — So far we read of the character of the interview with the disciples during those forty days. Now the time for the last question came. "Lord, wilt [or, dost] Thou at this time restore again the kingdom to Israel?" His reign in power was in their thoughts. For forty days had He been with them. Was that kingdom, then, near at hand? Of its advent He had spoken (Luke 19:12-15), and of Jerusalem welcoming her returning King (Matt. 23:39). On things pertaining to the kingdom He had apparently freely discoursed since His resurrection. So now of Israel's future greatness they inquired. Their question He did not answer. "It is not for you to know the times or the seasons, which the Father has put in His own power." An answer this was in character with His words before the cross. "Of that day or [not, and] that hour knows no man, no, not the angels in heaven, neither the Son, but the Father" (Mark 13:32). The distant future was not laid open to them. Of the near future, however, He did speak, and acquainted them with the work to which they were called. In His prayer to His Father He had intimated something of it, as He prayed for those who should believe on Him through their word (John 17:20). On the day He rose He spoke of the going forth of the Gospel of God's grace, but for that service they were to wait the promise of the Father (Luke 24:49). At the end of the Gospel of Matthew (28:19), and that also of Mark (16:15), we learn that nothing less than the world was to be the bounds of the sphere of evangelistic service. Now in Acts 1:8 He tells them of power they would receive by the Holy Ghost coming on them, and then sketched out their widening sphere of labour — Jerusalem, Judea, Samaria, and to the uttermost parts of the earth. In this order — for Luke in his way is a methodical writer — does the historian narrate the progress of the work. Samaria was evangelised in chap. 8, after which the work spread, and Gentiles were blessed (10), and then far and wide the Gospel made its way.
The Ascension. — The last words had been spoken relative to their work. Then in the act of blessing them, and near to Bethany, on the eastern slope of the Mount of Olives, the Lord was parted from them (Luke 24:50-51), and taken up into heaven. They saw Him ascend, but a cloud hid Him from their sight. How far they watched Him going up we know not; but the cloud hid Him from their further view. What, however, they could not see we know. He then ascended far above all heavens, and led captivity captive likewise (Eph. 4:8-10). Unwitnessed by the world, and unknown to it, He ascended to the right hand of God. But angelic powers were not unaware of it, nor were the principalities and powers of evil unconcerned spectators. His triumph they surely witnessed, and the effect of it they well knew. For He led them captive, and opened up that communication between heaven and earth which never has been closed. And the witnesses of this last to us are the gifts He gives to men — even instruments for the carrying on of the work of God upon earth till He shall come.
A Hope. — God is the God of hope (Rom. 15:13). He gives His people a hope. So just at that moment, when naturally the hearts of the little band — the Eleven — might have sunk within them, two men stood by them in white apparel, and spoke words of comfort, seasonable indeed to those who were still gazing upward. "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken [or, received] up from you into heaven, shall so come in like manner as ye have seen Him go into heaven" (Acts 1:11). He would return, return in person, and that to earth. And, as we know, on the mountain from which He then ascended His feet shall again stand (Zech. 14:4). That mountain, consecrated by the impress of His feet on that memorable occasion, will be consecrated afresh, when He shall again stand upon it. The words of those men were enough. They ceased gazing upwards, and returned to the city of Jerusalem, without the Lord. Downcast, shall we say? No. With great joy, as Luke in his Gospel has recorded (24:52). The hope of His return filled them with joy, in that which naturally we should have viewed as the first hour of their desolation.
Angelic Ministry. — Those men were angels. At times in the past God has sent such messengers to communicate with His earthly creatures. Two angels in human form visited Lot, and brought him out of Sodom. The law was ordained by angels, said Stephen (Acts 7:53). With that the Apostle Paul's statement in Galatians (3:19) is in agreement. Often had they appeared on the scene in Israel's history, ministering at times providentially (1 Kings 19:5), at times communicating something of the Divine will. By this latter service Daniel and Zechariah were especially favoured. In New Testament times Gabriel visited the aged priest Zacharias, and later the Virgin Mary. At the Lord's birth there appeared first one announcing the glad tidings, and then was heard a multitude praising God (Luke 2). Yet though twice in the Lord's life He received their ministrations (Matt. 4:11; Luke 22:43), they were not used at any time whilst He was on earth as channels for Divine revelation. We can all understand the propriety of that. He died. Again they appeared to minister the information suited for the moment. Those visiting the tomb of the company of the women saw them and heard them, and they carried away the message they were charged by them to deliver. But during the forty days of the Lord's presence with His own we read not of angelic ministry. And even on Mary's second visit to the tomb they retired into the background, and let the Lord discover Himself to her. When He was present, the angels were silent. The Lord ascended. Two angels then immediately appeared, sent to encourage the Eleven by announcing the certainty of the return of Jesus in person. "Shall so come in like manner as ye have seen Him go into heaven." On the day of Pentecost the Holy Ghost, the Third Person of the Godhead, came to dwell upon earth. Angels then again receded, as it were, into the background, ministering still providentially (Acts 5:19, 12:7, 27:23; Heb. 1:14), but not as vessels to communicate Christian truth. With this agree the act and word of the angel who visited Cornelius. He directed him to send for Peter, who would tell him words whereby he and his house should be saved (Acts 11:14). For neither the preaching of the Gospel of the grace of God, nor the present teaching to establish souls in the faith, has been committed to angels. The Holy Ghost is here, and He uses human instruments for that purpose. In the Apocalypse, however, angelic ministry reappears. That book unfolds the future of the earth, and the judgments which must take place. Angels will be the executors of those judgments, so in character with that it may be that one speaks therein to John.
Bereft of the Master's company, what could they do? Was the movement begun during His life now to collapse? Were those gathered by His ministry to disperse, and the company to disappear like snow before the noonday sun? Could they hope, a little band, and a feeble one indeed, looking at themselves, to stand their ground against the opposition of constituted authority, and in the presence of hostile crowds? It was true the Lord had risen from the dead. They had seen Him. But the world had not; and no enthusiasm had been stirred in His favour by the announcement of the soldiers of that which they had witnessed at the tomb. To the natural man their cause was not a promising one. But they had a hope to which the Jews were strangers; and, assured that the God of their fathers had not forsaken them, whilst waiting for the fulfilment of their hope, they continued in prayer; for work, they knew, was before them, when the time to commence it should arrive.
Matthias. — Meantime preparation for that work, as far as they could make it, was undertaken. Judas Iscariot by transgression had fallen, that he might go to his own place (Acts 1:25). Solemn indeed! Was his fall unforeseen? It was unexpected by the Eleven, we know. But Scripture had foreshadowed it, and predicted too the substitution of another in his place. To this Peter calls attention at the time of their greatest weakness. Many a saint has known the comfort that a word of Scripture has ministered to him in some special time of need. What comfort must these have found, as they learnt, and saw it plainly set forth, that the heartless and selfish conduct of Judas had been foreknown to God! His act of treachery was the fulfilment of the prophetic word. The Holy Ghost had predicted it. David had been the penman to write it. And provision had been made to meet the present circumstances. To Psalms 69:25 and 109:8 the Apostle Peter refers. The first reference speaks of what should be meted out to the persecutor; the second, of succession in his office. In Judas, by his death, the first quotation had a fulfilment. His habitation was desolate. He had died by his own hand (Matt. 27:5). The second prediction was also to be fulfilled.
Peter therefore suggested to the assembled company that the one hundred and ninth Psalm shed light on the situation, and afforded guidance for them in the present circumstances. All agreeing, they prepared to carry out the injunction of the Psalm by nominating two, one of whom was to fill the traitor's place, and with the Eleven bear witness to the truth of the Lord's resurrection. Nominating two, we have said; not meaning by their own will to fill up the vacancy; but discerning that two of the disciples seemed fitted for that office, they put them forward as equally qualified as far as man could judge. Prayer then was offered. Lots were cast, to learn which of the two the Lord had chosen. On Matthias the lot fell. He was therefore numbered with the eleven Apostles. Henceforth there were twelve (Acts 1:26, 2:14, 6:2), all of whom had known the Lord before His death, and could witness of His resurrection. It is evident that Paul, called subsequently to the apostolate, could never have answered to that which Peter declared was a requisite on this occasion. The twelfth Apostle he was not; nor was Barnabas either. They could neither of them have been that.
To return to a more interesting theme. Preparation was made by the election of Matthias to fill up the vacancy caused by Judas Iscariot's fall. A work was before them of which as yet they had little idea, either of its magnitude or of its difficulties. Their faith, however, we see, was undaunted, and they looked forward to that which lay before them with stout hearts. Surely God was comforting and encouraging them who in prayer expressed their dependence, yet doubtless their desire likewise for the power to come, which would enable them to go forward on their mission. Like their forefathers in the days of Nehemiah (4:2-3). their opponents (for now they were becoming conscious that they had such) might despise them. "What do these feeble Jews?" those of old said. Feeble though they were, yet they built up the wall of Jerusalem all round in fifty-and-two days. What would that insignificant company do, who meet in the upper room? their enemies might say. There they remain in prayer, but they never come forth to meet us. Utterly incompetent are they to win their way in the world! Did such thoughts pass through their minds? Soon it would be demonstrated that a weapon more effective than any great conqueror had used, and of a more keen edge than a material sword, was to be wielded by that company now apart in that room. By the weapon they would wield trophies would be won, captives, adherents — not by twos or threes, nor by hundreds, but by thousands would they be numbered. And a work would break out in spite of all opposition, which neither the devil nor the ruling powers of earth could possibly put down. Judaism, heathenism, idolatry, and indifference, each and all would feel the power connected with that company, and have to own that they could not successfully overcome it. God would be with them, though the world would be against them. But that little band might truly say, in the words of the prophet Elisha, "They that be with us are more than they that be with them" (2 Kings 6:16).
Let us now see how conquests were brought about.
Ten days were running out since the Lord had ascended. As yet the promised Comforter had not come; and cheered though they had been by the angelic messengers announcing the personal return of Christ in the future, they had no fixed time made known, when the promise of the Father would be received. To prayer they betook themselves, and in that exercise they continued.
Pentecost. — "Not many days hence" was all that the Lord had said. Their waiting, therefore, would not be long. Yet why there was any delay, and when exactly it would terminate, were questions which very probably none of them could then have answered. But we know, and surely they must afterwards have understood, that the date in the ecclesiastical calendar had been fixed for well-nigh fifteen centuries, and fixed as definitely as that of the Lord's crucifixion. He, the true Paschal Lamb, suffered at the Passover on the 14th of Nisan. Then, as the antitype to the wave sheaf, the first-fruits of the harvest, His resurrection had taken place on the morrow after the Passover Sabbath. And now the full meaning of the introduction at the feast of Weeks, or Pentecost, of the two wave loaves baked with leaven, that new meat offering to the Lord, was to receive antitypical elucidation, by the presentation to God, through the Gospel about to go forth, of believers from Jews, and also from Gentiles, as first-fruits to Him (James 1:18). This was to be accomplished through the outpouring of the Holy Ghost, and not otherwise.
So till the day of Pentecost that work, with which we are now made familiar, could not in accordance with the mind of God have its beginning. Yet it could not be delayed for one single day, for that feast lasted just the one day. For seven days they kept the feast of unleavened bread. For eight days they celebrated that of Tabernacles. One day only was appointed for the feast of Pentecost. And as on one day in the year, and one only, the Lord could die — viz., the 14th of Nisan — so on one day in the year, and on one only, as we learn, could the Holy Ghost have come as the promise of the Father. That day was the feast of Pentecost.
The day had come, and "they were all together," as perhaps we should read, "in one place." No one on this occasion was absent from the company. Nor were they at this time in the court of the Temple, or elsewhere in any place of public resort, intermingling with devout Jews, who had come to keep the feast. All together they were, quite apart from others, gathered there surely by the leading of the Spirit. "Suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared to them cloven tongues [or, tongues parting asunder] like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:2-4). Such is the brief yet distinct account of the coming of the Holy Ghost. The attitude of the company is stated. They were sitting, not engaged in prayer, or they would have been standing. Suddenly the fulfilment of the Lord's words took place. A sound was heard; a sight was seen; an effect was manifested. The sound was that of a rushing mighty wind; the sight was the tongues cloven, and like fire, which sat upon each of them; the effect was that they all began to speak with tongues. The tongues the disciples saw, but the multitude which quickly assembled apparently did not. For they do not speak of them. The sound they did hear; for this we believe is the historian's meaning, and is so translated by the Revised Version.[^3] The sound, and not any report about it, is that to which St. Luke draws our attention. That sound had collected a great multitude together of the devout Jews then assembled at Jerusalem from every country under heaven. The Temple court must have been thinned that day of its accustomed crowds, for the centre of attraction was the house in which the disciples were assembled.
[^3]: It is questioned what the multitude heard — the sound of the rushing mighty wind, or the report of the wonder taking place in the disciples speaking with tongues. Certainly the former supposition is quite in character with the manner of the Spirit's coming. Meyer, followed by Alford, so takes it.
Cloven Tongues. — Of the cloven tongues on the head of each of the disciples the multitude, as we have remarked, make no mention. Had they seen them, would they not have spoken of them, as well as of the utterances they heard in their several tongues? What did these tongues thus seen portend? Cloven (or, parted), like as of fire, — such is the description. Seen on that occasion, we never read of them being seen again. Cloven (or, divided), they seem to indicate that the recipients of the Spirit would be empowered to speak in more languages than one. And "like as of fire" may foreshadow the effect of the Word of God. The Word discerns the thoughts and intents of the heart (Heb. 4:12). And those who persistently refuse obedience to it will find that it will judge them in the last day (John 12:48). The fire is an emblem of judgment. Of the power of the Word to act on consciences the three thousand bore testimony ere night closed on that eventful day, as, pricked in their hearts, they cried out in agony of soul, "Brethren, what shall we do?" The Word, reaching the conscience now, does act judicially within. Light shines in, and shows the person what he has never seen and judged before. Self-judgment it works now, — that brings blessing. By-and-by it will judge the ungodly, rising up as a witness against them.
Filled with the Holy Ghost, each disciple began to speak with other tongues as the Spirit gave utterance. Intercourse between people of different races and of different countries is much impeded by differences in language. In the beginning it was not so, nor for some time after the Flood was there any language but one. For all sprang from a common ancestry. All spake the language of the original parent. That this was the case, the inspired record in Genesis affirms. "The whole earth was of one language, and of one speech" (Gen. 11:1). Combination therefore for some settled purpose would be facilitated by that state of things, and men were taking advantage of it to build a city, and a tower whose top should reach to heaven, adding, "Let us make us a name, lest we be scattered abroad upon the face of the whole earth." Possessed with the thought of their wisdom and their power, they began to build, forgetful that they were creatures wholly dependent on the will of the Creator. How far they had carried out their plans and to what height they had raised their tower are facts not recorded. Whatever commencement was made, the tower was never finished. The Lord came down to see the city and the tower which the children of men builded. He confounded their language.[^4] Their work stopped. It was an act of government on God's part, and that act He has never reversed.
[^4]: Canon Rawlinson writes (Ancient Monarchies, vol. i. p. 55): "The subjects of the early Kings [of Chaldea] are continually designated on the inscriptions by the title of Kiprat-arbat, 'The four nations,' or Arba-lisun, 'The four tongues.' In Abraham's time, again, the league of four kings seems correspondent to a fourfold ethnic division, Cushite, Turanian, Semitic, and Arian, the chief authority and ethnic preponderance being with the Cushites. … So that it is at least probable that the 'four tongues' intended were not mere local dialects, but distinct languages, the representatives respectively of the four great families of human speech."
But though God has never reversed it, He can, and in the early days of Christianity He did, override it, empowering servants to speak languages which they had not previously studied. Such was the gift of tongues, now for the first time bestowed.
To saints alone was it given. None else could share in it, for it was an effect of receiving the Holy Ghost. He who confounded human speech at Babel, could and did empower some at Jerusalem to speak with tongues they had not previously learnt. Some, we say, because, even in apostolic days, all Christians did not share in this manifestation of the Spirit. In the Acts there are but three occasions on which this power is recorded as having been bestowed — at Pentecost (2), at Caesarea (10), and at Ephesus (19); and on each of these occasions every member of the company who received the Holy Ghost participated in that manifestation of the Spirit. At Corinth, where some shared in that power, all, it would seem, did not (1 Cor. 12:10, 30, 14:5). At Philippi, at Rome, at Thessalonica, and in Galatia we read not of its being bestowed on any of the converts. Paul himself spoke with tongues more than any of the Corinthians. He needed it for his work, and he tells us the purpose of it was to impress and to attract unbelievers (1 Cor. 14:22). And as each manifestation of the Spirit had for its object the profit of others, wonderful as was the power of speaking with tongues it was not bestowed on any for mere display or self-glory.
So far we find recounted in Acts 2:1-4 the time, manner, and effect of the coming of the Holy Ghost. St. Luke, who alone has told us what took place on the night of the Lord's birth, is also the one who has put on record what happened on the morning of the outpouring of the Holy Ghost. His contributions to Scripture history are most interesting and most valuable. At the Lord's birth angelic voices were heard. At the Holy Spirit's coming men's mouths were opened in a new and wondrous manner. The shepherds heard the angelic choir break forth in praise to God. Devout men at Jerusalem gave unsolicited testimony to the nature of the communications that came from the lips of the different disciples.
The Multitude. — We have spoken of that which took place in the house. The historian next relates the effect on the multitude which found their attraction centred on that house and on the company within. The sound drew them to the spot, where they heard the voices of the disciples speaking in tones and accents peculiar to each one. Far from their home as many of them were, in a country where Aramaic was the language of the common people, whilst Greek was pretty well understood as the language of commerce of that day, they heard voices which addressed them in their own mother tongue and spoke of the mighty works of God. For that miraculous gift of speech was to be used in the service and for the glory of God. Devout Jews from every nation under heaven heard, and attested, that utterances came forth from the Galilean company in the language in which they were severally born. Galileans, they said. Yet surely their speech, whatever it was in which each expressed himself, was grammatically as correct, and in meaning as clear, as those devout Jews could themselves have uttered. It was no unmeaning jargon, no babbling, no gibberish, but intelligent language, which some of that multitude could affirm to others was their own vernacular. From the far north some had come — Parthia, Media, Persia, Mesopotamia, had furnished contingents. From the south, Egypt, Libya, and Cyrene were represented. From the north-west had come representatives from the provinces of Asia Minor. The capital of the empire, too, had helped to swell the crowd; whilst from the islands of the Mediterranean, as Crete, from the south-east, as Arabia, there were those who heard, and rejoiced to hear, in their own language the wonderful works of God.
God was now speaking to them by human instrumentality, through vessels guided of the Holy Ghost. When God speaks, He desires souls should hear and understand. He who can speak direct to the conscience and hold intelligent intercourse with His creatures, whether the untutored savage or the most cultivated of mankind — He showed His desire that men should hear from Him, in the language with which they were severally familiar, what would conduce to their everlasting welfare. By an exercise of His power He had rendered intercourse between nations a matter, in some measure, of difficulty. By power in connection with grace He made provision, that without let or hindrance different nationalities and those speaking diverse tongues should hear in their own language about His Son, and about salvation.
Confounded, amazed, and in doubt (or, perplexed), thus does Luke describe the crowd. Confounded, when they heard each man his own language. Amazed, as they remembered that those who addressed them were Galileans. Perplexed, since they could not understand what it meant. Something new, something strange, had undoubtedly happened. What did it portend? Such was the impression produced on many who were present. But others, very probably native-born Jews, who did not understand the different languages, mocked, saying, "These men [rather, they] are filled with new wine." None disputed the fact that something unusual had happened. Yet no one could satisfactorily account for it.
Peter's Sermon. — And no wonder. God, however, would not leave them in doubt; so the Apostles stood up (we last read of them sitting), and Peter lifted up his voice. He spoke aloud, and to an audience such as he doubtless had never anticipated. "Ye men of Judea, and all ye that dwell at Jerusalem, be this known to you, and hearken to my words" (Acts 2:14). The first Christian sermon was now to begin, and Peter, who had thrice denied his Master, was permitted to preach it. For, as we can understand, no other person upon earth could have done it, seeing that to him, and to him only, were committed by the Lord Jesus Christ the keys of the kingdom of the heavens (Matt. 16:19). The keys, therefore, entrusted by Christ to him, he used that day for the first time.
To the marvellous power given to the disciples, we have seen, people were not indifferent. Mocking on the part of some, earnest inquiry on the part of others, testified to the impressions produced. Neither the mockers, however, nor the devout Jews could offer any reasonable explanation. The Apostles then stood up. All were now to hear what they had to say. And Peter as their mouthpiece expressed himself, addressing especially the home-born Jews. What that movement was not, he first took up. "Full of new wine," the mockers had said, — an easy solution, as they thought, of that strange and startling spectacle which they witnessed. But the charge was readily refuted, and the folly of it demonstrated. The time of day should have made the accusers keep silence — it was but the third hour. Men were not wont to be overcome with wine by nine o'clock in the morning. The disciples were not drunk with wine. They were filled with the Spirit. God then was working, and in power; and in explanation of what the marvel was, he proceeded to cite Old Testament Scripture.
Joel. — Now of the outpouring of the Spirit, Isaiah, Ezekiel, and Joel had all written. Isaiah (32:15, 44:3) and Ezekiel (39:29) predict it, but in connection with the last days, and as a blessing to be bestowed on Israel. Their prophetic horizon in this matter was bounded by the limits of the nation. Joel is different. His range of vision takes in all flesh, and the blessing in store for such he was empowered to foretell. Now Peter, it will be observed, makes no reference to either Isaiah or Ezekiel, though his audience were admittedly only of Jewish descent; but turns them all to Joel in explanation of the phenomenon then witnessed. Why was this? We can answer, as we plainly see, that no passage in the whole of the Old Testament save Joel (2:28-32) could have fitly been quoted that day. God was about to go beyond the narrow bounds of Judaism and to minister blessing to Gentiles. By some of all flesh then, and not only by some of Israel's race, was saving grace to be known. Hence Peter, divinely guided, knew where to turn in the inspired volume for a quotation applicable to the occasion. Divinely guided whence to quote, he was also divinely taught where to stop. He stopped in the middle of a verse, omitting to add that which will be fulfilled in a future day. It should also be observed, that he was careful in the way he introduced the quotation. "This is that," he said; not, "Then was fulfilled." Joel, like his fellow-prophets, predicts the outpouring of the Spirit in the latter days. His prophecy therefore, in common with the others, awaits its fulfilment. But as the son of Pethuel writes of the pouring out on all flesh, Peter quotes him. And as he describes the effect to be produced on those on whom the Holy Ghost should be poured in a way the other two do not, Joel's prediction therefore, and his alone, could be fitly brought forward to explain what was then witnessed by the multitude, as well as to announce the character of the new dispensation that had just commenced. For again, we remark, "on all flesh," are the words of Joel, for not on Israel only was the Spirit to be outpoured. So Peter quotes that prophet, and passes by the other two.
Reading what he gives us, we see that he was quoting exactly from neither the original Hebrew nor from the Greek translation called the Septuagint. For he transposes the clauses about the "old men" and the "young men," and adds, in ver. 18, "and they shall prophesy," substituting, too, the word "notable" for "terrible." Further, as we have already stated, he stopped in the middle of a verse. "Whosoever shall call on the name of the Lord shall be saved." Joel assigns a reason for that, adding, "for in Mount Zion and in Jerusalem shall be deliverance, as the Lord has said, and in the remnant whom the Lord shall call" (Joel 2:32). Peter stops at the general statement of salvation, true for all dispensations, but carefully forbears quoting to the end, which is applicable only to the future, when the Lord returns to reign at Jerusalem. Divinely guided indeed was the Apostle. For who on earth at that moment, save the Holy Ghost, knew exactly what was to take place, or the character of the work that must precede the advent of Israel's blessing? Who of the Apostles had then understood the complete abeyance of the nation's pre-eminence and blessing, to let Christian times run their course? Naturally he might have finished the verse, for God was at that moment working in Jerusalem but, filled with the Holy Ghost, he stopped short of that.
All before him he charged with the death of Him of whom God in His life had openly approved. Further, God had raised Him from the dead, "Having loosed the pains of death; because it was not possible that He should be holden of it." Of whom else who had walked upon earth had that ever been affirmed? Yet Scripture ten centuries previously had predicted it.
To Psalm 16:8-11 the Apostle referred, and quoted the passage at length. To whom did it refer? The Psalmist speaks throughout in the first person. I, me, my, are, one or other, introduced in every verse. Was David writing of himself? Impossible. He had died and was buried, and his sepulchre was with them, still tenanted by his dust. Evidently his tomb was then well known. And all were perfectly agreed that he, the first of his dynasty, had not risen from the dead. Yet he wrote of One who would die, and would shortly afterwards be raised; for God would not leave that One's soul in Hades (the place of the unclothed spirits), nor would He suffer His body to see corruption. For centuries that Psalm had been read. Probably every one of the audience was acquainted with it. But to that day none of them could point to any one who had died and say, "Behold the man."
Now, David was a prophet, and wrote of One of his house who would succeed him on the throne. And Peter unfolds the application of the passage. The crucified and risen Nazarean was the man — Jesus was the Christ. All knew that He had died. Peter and those with him knew that He was risen, and he openly declared it. He had seen Him. So, with the eleven Apostles who stood up with him, he was a witness of the resurrection of Christ. But more, he knew, and proclaimed it, that the risen One had ascended; and having received of the Father the promise of the Holy Ghost, had shed forth that which they then saw and heard.
Would any cavil at the thought of a man in heaven? Another Psalm, also ascribed to David by Peter, and in the Book of Psalms as well, had foretold this: "The Lord said to my Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool," David's Lord was to sit at Jehovah's right hand. David's Lord had done that. The proof of it was forthcoming in the outpouring of the Holy Ghost, which had that day taken place. The Lord had told the disciples (John 16:7): "If I go not away, the Comforter will not come to you: but if I depart, I will send Him to you." He had departed, and had in consequence sent the Spirit. Peter thus told them all of facts, unquestionable facts. Was that all? No. What conclusions were to be drawn from them? If what he said, and gave Scripture for it, was true of the resurrection and the ascension of Jesus the Nazarean, God had made that same One whom they had crucified both Lord and Christ. Who with an open mind, and with those Psalms opened up to him, could resist the conclusion thus unequivocally stated? To this the historian leads on.
The multitude, astounded by what they had witnessed, were now pricked in their hearts by the discourse they had heard; and unable to restrain themselves, said, addressing the twelve Apostles, "Brethren, what shall we do?" Apparently, as far as we have gone, we have the text of Peter's address, and not simply some notes of it. What interest it excited — and well it might — as the people heard the Scriptures of the prophets expounded in this way! Often they may have read, those Psalms, and have been told by the scribes that they were prophetic announcements about the Messiah but never before had they heard, or could they have heard, that in the past few weeks they had received their fulfilment. It was Christian ministry to which they now listened — ministry so different from any with which the scribes could feed them. It was the opening up of the Divine Word, and the application of those two Psalms to the crucified One. "He shall take [or rather, takes] of Mine, and shall show it to you," the Lord had said (John 16:15), with reference to the coming and the teaching of the Holy Ghost. The Spirit had now come, and was showing that day by Peter things concerning the Lord Jesus.
On the day of the Resurrection the Lord had opened the understanding of the disciples to understand the Scriptures (Luke 24:45), and so ministered both to the two disciples on their way to Emmaus, and also to the company in the upper room, that the faith of each and all might rest on the written Word. We find Peter on this the first occasion which presented itself to him doing the same thing. And whilst pointing them to Joel to explain the effect of the outpouring of the Spirit, he reminded his hearers of those two Psalms, the 16th and 110th, which in the Hebrew, and in the ancient versions the LXX., the Syriac, and the Vulgate, are ascribed to David.
Are we quite in the dark when we write thus? Modern critics may insist on the post-exilic authorship of the latter. Those versed in Jewish learning in Peter's day apparently had no such thought. The way in which the Apostle quotes them leaves no doubt in the mind that the Jews had received them as from the pen of the sweet Psalmist of Israel. And if we believe that the son of Simon was speaking as filled with the Holy Ghost, which surely with Acts 2:4 before us it would be hazardous to contest, his words are a witness of the testimony of the Spirit to the Davidic authorship of them both, as the words of the Lord in Mark 12:36-37, are decisive of that of the latter of these two. Further, the way of their introduction by Peter, and the use of them by Paul (Acts 13:35; Heb. 1:13, 10:13), are assertions, too plain to be ignored, of the Messianic application of them both. Thus the faith of Peter's audience, if his statements were received, would be established on the written Word. The one Psalm predicted the resurrection of Christ; the other had foretold His ascension. Both as to these events had received their fulfilment, Peter and those with him being eye-witnesses of the fulfilment of the former, and that which had just taken place being proof of the fulfilment of the latter.
Exercised Souls. — Had God really espoused the cause of the One they had crucified? Of His resurrection there was no doubt. The stupid story the soldiers were to tell could deceive no one, and doubtless was credited by no one. And during all the time that the Apostles were bearing testimony in Jerusalem to the resurrection from the dead of the Lord Jesus Christ, we never read of any one who contradicted it, though the ecclesiastical power had the greatest inducement to discredit it. And some of the influential members of the Sanhedrin had special reasons for controverting it. Yet no one did. No one could. The Lord risen then, raised by the glory of the Father, and at Jehovah's right hand on high, it needed no skilful advocate to point out the irresistible conclusion. God was for Him. Who then could prevail against Him? And though He had died, put to death by lawless men, His enemies would in a coming day have to own His supremacy, and be subject to Him, being made the footstool for His feet. Such was Peter's testimony, drawn from the Divine Word. All this dawning on the multitude for the first time, affected them deeply, and their question showed it: "Brethren, what shall we do?"
What a question to ask of Peter, and of the rest of the Apostles! But when men are in earnest about their souls, they turn to those that they believe can really help them. The high priest, the Pharisees, the scribes, none of them could minister to these anxious ones. To the Apostles they turned, willing to sit at the feet of His disciples whom they called the Nazarean. Galileans they were. But that did not matter. Jewish prejudice against Galilee disappeared like foam on the water before the urgency of that need, which the Holy Ghost had by the words of Peter created in their souls.
But more, Peter insisted on their being baptised in the name of Jesus Christ, for (or, to) the remission of sins. Conscience-work and a public profession of Christ were required, if they would enjoy the blessings he held out to them; and on their receiving the Spirit, they would share in all that believers now possessed. Their children also could share in the same, and Gentiles as well, those afar off; for by this were such designated in opposition to the Jews, who as such were dispensationally nigh (Eph. 2:17). The prophecy of Joel, and the reference here to those afar off, both intimated, what for a time even afterwards was evidently not really understood, that some from the Gentiles would be called to partake of the richest blessing that could be enjoyed upon earth, and in common with an election from Israel. Then solemnly and earnestly Peter exhorted them to save themselves from that untoward (or, crooked) generation. But here the historian has not reported all that was said. Many other words of a hortatory character uttered by Peter have found no place in inspired Scripture.
Ingathering. — An inward work, then, repentance, and a public profession by baptism in the name of Jesus Christ, were both insisted on, as needful in their case, ere grace in its fulness and the gift of the Holy Ghost would be bestowed on them. For as part of the nation which had crucified the Lord, and many of them certainly dwellers at Jerusalem, they must openly stand forth as disciples of Christ. A test this was indeed — disciples of the crucified One! Which of them, and how many, would respond to it? About three thousand heard and obeyed, and that same day submitted to the first Christian baptism that had ever taken place. Thus the company of believers began to increase, and now could be called Christians, because they had received the gift of the Holy Ghost, and so had the Spirit of Christ (Rom. 8:9). Not, however, that they had as yet received that name. It was reserved for the population of Antioch to bestow it. But as partakers of the Spirit of Christ, they belonged to Christ, and so were really Christians. What an ingathering had been brought about! "Greater works than these shall he do, because I go to My [or, the] Father," the Lord had said (John 14:12). These words had that day commenced to be fulfilled.
A Picture. — Now follows in a few verses a picture of that time (Acts 2:42-47). As for the converts, "they continued steadfastly in the Apostles' doctrine and fellowship, in the breaking of bread, and in prayers." Earnest desire was manifested for apostolic teaching. And the whole company kept together in fellowship, united by the Spirit, however little as yet they may have been doctrinally instructed about it. We write thus guardedly, because, as will be seen, the picture is more of that which must have been seen from without, than an account of what was understood by those in the assembly. All might observe how they kept together, joining in religious exercises, at their meals remembering the Lord's death, and at other times engaging in prayer. Nor were outsiders unconcerned. Fear came upon all of them, and many wonders and signs were done by the Apostles, doubtless keeping up the awe which the miraculous powers of speech displayed at Pentecost had first excited. But what the wonders and signs were the historian has not related. Evidently the demonstrations of the Spirit were many and marked.
Now of the whole company we read. They were not afraid. They kept together; and conscious of their oneness, and perhaps, as has been suggested, expecting the near approach of the Lord's return, they had all things in common, those having possessions and goods disposing of them, to distribute to every one as he had need. Day by day they continued steadfastly with one accord in the Temple. The feast of Pentecost was over, but they were like people keeping high festival still. Daily and steadfastly "in the Temple, and breaking bread at home,[^5] they did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people." What had God wrought? "And the Lord added together those that were being saved" — i.e., a class of people so characterised, sharers in salvation. A question had been asked of the Lord in His life about that class, as the inquirer said, "Lord, are there few that be saved? (Luke 13:23). Day by day it was now being seen how that class was increasing in numbers.
[^5]: So the A.V. in the margin, and the R.V. in the text, expressing thereby what the historian intended to convey.
Praising God, — in this they were engaged. Joy filled their hearts. It was not, however, the joy of those just emancipated from slavery. Their fathers at the Red Sea had known what that was. Nor was it the joy of those who were tasting the fruits of victory. In the days of Joshua the people had experienced that. It was joy of another kind, and springing from another cause. It was the joy of souls now sharing in the love of God, partakers of Divine grace, brought into relationship with God as their Father, indwelt by the Holy Ghost, and so in happy spiritual fellowship with one another. A joy this was that none of them had ever known before.
A word now, ere closing this chapter, on that which had taken place.
Acts 3 — 4: 31.
Many wonders and signs Luke has told us were done by the Apostles (Acts 2:43). As yet we have had no detailed account of any. He will, however, now proceed to tell us of one, and which evidently was regarded as, and surely was, a most remarkable one. And as we have had depicted the happiness of the company, and its growth, we are shortly to learn of the first attempt to intimidate the leaders of the movement by the arrest of Peter and John.
The Ninth Hour. — Frequenting the Temple daily, the Apostles were found in its courts at the time of public prayer. To one of these occasions our attention is now to be directed by the historian, but he fixes not the date of it. On a certain day Peter and John were going up, as we should translate, into the Temple at the hour of prayer. Belonging to what we may call the inner circle of the Apostles, these two are frequently found together. To them was entrusted by the Lord the service of making ready the upper room for the last paschal supper (Luke 22:8). Together they were on the morning of the Resurrection, when Mary made known that the tomb was empty; and together they ran to the sepulchre, to find that her report was correct (John 20:2-8). Together, too, they went at the request of the rest to visit the new converts in Samaria (Acts 8). Now, on the afternoon to which Luke refers, they were going up to the Temple together. For though that word should be left out of the narrative, it is plain that they were together that day. It was at the ninth hour, the hour of prayer, about 3 p.m., when the evening burnt offering was offered up in the court, and incense was burnt on the golden altar within.
Hallowed was that hour, and connected with memories of the past. At that time, though far from God's altar at Jerusalem, Elijah, having repaired the altar of the Lord on Mount Carmel, arranged the bullock for the sacrifice, and supplicated the Lord to consume it by fire from heaven. And as the incense, as we may believe, was perfuming the holy place at Jerusalem, God responded to His servant at Carmel by sending the fire from on high, the token that He was the true God (1 Kings 18:38). At that same hour, centuries later, when Daniel, a captive in Babylon, was in prayer, Gabriel touched him, announcing the welcome news that his prayer was heard, and revealing to him the prophecy of the seventy weeks, the last part of which has yet to come (Dan. 9:21). At that same hour it was that the Lord, of whose coming and death Gabriel had told the prophet, uttered on the cross that solemn cry, "My God, My God, why hast Thou forsaken Me?" and then shortly after expired. Now, at that same hour of the day, Peter and John, entering the Temple, were to witness for the crucified One, and to manifest before all there assembled the power of His name.
Lame from his mother's womb, he had never walked. His feet and ankle bones had never borne the weight of his body. Walk! How could he? Peter showed him that his words were no vain words. For he took him by the right hand, and raised him up, and strength, such as he had never known, he received at once. With the agility of one who had always had the use of his limbs, he leaped up. The weight of his body these limbs, so powerless for forty years, now perfectly sustained. He stood. And the activity proper to man was his in common with others around. He began to walk, as we should translate. No arm even to lean on did he need. No crutch to support him was in requisition. With no tottering gait did he move. Carried as he had been to the precincts of the Temple, he entered the Beautiful gate of it a sound man, walking and leaping and praising God. In open day this occurred. In the most public place in the city, in the presence of a multitude about probably to pass through that Beautiful gate to engage in prayer, the man formerly lame, and well known to be such, passed in with the crowd, demonstrating to all beholders his new powers, for he walked, and manifesting his joy, for he was praising God. He held Peter and John, it is true, but not to support himself. His benefactors he deemed them, and so naturally clung to them.
The God of Abraham, of Isaac, and of Jacob, the God of their fathers, was working still in their midst, but now for the glory of His servant Jesus. Bold indeed is Peter. In the Temple court he affirmed that Jesus, the rejected and crucified One, was Jehovah's servant.[^6] Of One so called Isaiah had written (42:1). Of that same One Peter here spoke. Delivered by the people to Pilate (as he reminds them), that Roman governor was desirous to release Him, and was only prevented by the clamorous importunity of the rulers and people. They denied before Pilate their true Messiah. The holy One and the righteous One they denied. They asked for a murderer to be given them. They killed the Prince (or, Originator) of life.[^7] A heavy indictment indeed! Yet the simple truth. And with the facts still fresh in the memory of them all, no one did, no one could, impugn the correctness of the accusation. Man's work had been like Cain's — to put the righteous One to death. God's power, however, had been displayed in raising Him from the dead. And now He had glorified Him; and in His name, and by faith in His name, that miracle had been wrought, and that man healed.
[^6]: "Servant" he calls him, Pais not Son, Hyos. The Greek word archegos is variously translated, "Prince," "Author," "Originator." It is used in the New Testament here, and elsewhere, only of the Lord (Acts 5:31; Heb. 2:10, 12:2).
[^7]: "His" before "witnesses," and "also" before "the Holy Ghost," should be omitted.
A crime, a murder, had taken place, and the people had consented to it, and had insisted on it. But done as it was by rulers and people through ignorance, Peter assured them that the door for repentance was still open. Great, too, as the crime was, it had been foreseen and predicted. "God before had showed by the mouth of all the prophets that His Christ [so Peter said] should suffer." That He had fulfilled. "His Christ," then, it was whom they had crucified. What a crime that was! Was all lost? No, but deferred. And now it rested on the repentance of the people as to when the Messianic blessing, which for ages had been expected, should really be enjoyed. "Repent ye therefore," continued the Apostle to his audience, "and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord; and that He may send the Christ who has been appointed for [not, preached to] you, even Jesus: whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of His holy prophets which have been since the world began." We have followed the Revised Version rather than the Authorised Version in citing this passage, because there are several variations in the text consequent on better readings, and one very important mistranslation is by the former corrected, which seems to have originated with the Vulgate. The times of refreshing depend on, and are a consequence of, the repentance of the people. This the Authorised Version fails to exhibit. The Christ was now on high, and would remain there, till repentance working in the people, God should send Him back. To that Deut. 30:1-10 looks forward as well as other Scriptures.
To the future they must therefore turn. There was, however, a word for them in the present. He who had been in their midst was really the Prophet like to Moses, to whom all were to hearken. Present responsibility then rested on them whilst awaiting the future. For if that Prophet had come, and Jesus Christ was that Prophet, it was incumbent on all men to hearken to Him, lest judgment should overtake the rebellious (Acts 3:22-23). Further, they were the sons of the prophets, and of the covenant which God made with their fathers, saying to Abraham, "And in thy seed shall all the kindreds of the earth be blessed." Hence to them first God, having raised up His servant [Jesus should be here omitted], sent Him to bless them, in turning away every one of them from their iniquities. A caution may here be needed as to what that raising up refers. It is clearly not the Resurrection that is pointed to, but the Lord's first coming to earth, in accordance with the words just quoted from Deut. 18:18: "A prophet shall the Lord your God raise up," etc.
So familiar are we with this history, that we can scarce take in the full effect on the people of that which had been seen or heard. In the very porch where the Jews had challenged the Lord for proofs of His Messiahship, Peter announced that the man had been healed in the name of Jesus the Nazarean. In the precincts of Jehovah's house, who never gave His glory to another, a miracle had been wrought avowedly in the name of Him whom the Sanhedrin had not long before adjudged to be a blasphemer, and worthy of death. The controversy about His claim to be a Divine Person was more than settled, but in a way the Jews never expected. God had glorified His servant the Nazarean, in allowing a miracle to be wrought in His own house in the latter's name. Jesus Christ, the Nazarean, was the only one of whom Peter had spoken to the lame man. If, then, His name, without the mention of the God of Abraham, etc., was powerful in the sacred precincts, the crucified One must be more than a mere man. And God, by what had taken place, clearly owned Him as His fellow. A miracle wrought elsewhere would have been a wonderful event; but wrought only in the name of Jesus Christ, and in the court of Jehovah's house, was evidence which could not be rebutted of the truth of the Lord's claim, when on earth, to be equal with God. No marvel, then, is it, that out of the many wonders and signs done at that early time by the Apostles this one has been detailed at length, and is the only one of that date which Luke has been directed to record. No miracle could there be to show in a plainer way the divinity of Him whom the nation had put to death.
An Arrest. — That it was a miracle the multitude firmly believed; and those who had the greatest interest in denying it, the high priest and all with him, found themselves confronted with a fact to which they were unable to shut their eyes. It was established in a manner that defied contradiction, and effectually refuted any suggestion of collusion. The man once lame, and well known to have been such from His birth, was walking, and had entered the Temple on his own legs. Nor was that a mere spasmodic effort, for the power acquired he was still using. He who had entered the Temple would shortly appear before the high priest and the company sitting with him. No one denied it. No one attempted to deny it. They were not able, as the historian states, to say anything against it (4:14). Moderns have tried to explain it away. Contemporaries attested, however unwillingly, the truth of it. But measures, it was felt, must be taken to stop the movement. Those interested in checking it now interfered. Peter and John were teaching the people, a duty which belonged specially to the priests. They boldly proclaimed the Lord's resurrection from the dead. The Sadducees felt that one of their pet tenets was touched. So "the priests, and the captain of the Temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead" (4:1-2). In the Lord's life the Pharisees were His great opponents. The Sadducees seem for the most part to have let Him alone. But the truth of His resurrection stirred them up, and in the Acts we find them active against the Apostles (5:17, 23:6-8). Resurrection of the dead the Pharisees held. The Sadducees, who denied resurrection, could nevertheless sit in the council with them. But resurrection from the dead, a fact actually accomplished, brought out their antagonism to the truth all the stronger. If apostolic preaching was true, resurrection could no longer be denied. Peter and John then must be arrested. Their liberty indeed might be curtailed. Power could effect that; and it did. Yet was the work to be stopped? Many who had heard them believed; and the men — for of the males only is the number stated — now reached to five thousand. What the whole assembly numbered, when the women were reckoned in, is left unstated.
Before Annas, and before Caiaphas, the Lord had stood, and was formally adjudged by the latter to have been a blasphemer. What must have been the feelings of these men as they looked on the two disciples, and were aware of the miracle wrought in the name of Jesus Christ? Had they stamped out the movement? It had taken new life since its Founder's death. And these two humble men, questioned as to the power and the name in which they had healed the man, Peter, filled with the Holy Ghost, now answered without hesitation. The Lord's promise to His disciples was indeed fulfilled.
We give the Apostle's reply in the words of the Revised Version: "Ye rulers of the people, and elders, If we this day are examined concerning a good deed done to an impotent man, by what means this man is made whole; be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth [or, the Nazarean] whom ye crucified, whom God raised from the dead, even in Him doth this man stand here before you whole. He is the stone which was set at nought of you the builders, which was made the head of the corner. And in none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved" (4:8-12).
Such a bold reply was probably anything but expected. It would seem to have taken them very much by surprise. Unlearned and ignorant men they thought these two. Not understanding that they were, as we might say, graduates in a school to which these doctors were strangers, they marvelled at them, and took knowledge of them that they had been with Jesus. And the man which was healed being present with them, they could say nothing against it. Sadducees as they were, the miraculous cure they could not gainsay, though done in the name of One whom, according to their tenets, they could only regard as a dead and non-existent man.
Twice already have we had addresses by Peter. In both, as in this one, the resurrection of the Lord is a prominent feature. In each, too, some Old Testament scripture prophetic of Christ is adduced. So by degrees truth about Him is unfolded; and we learn in these early chapters of the Acts of different lights in which He was presented. On the day of Pentecost Peter called attention to the predictions by David of his death, resurrection, and ascension, and the consequences deducible — that God has made Him both Lord and Christ. In Solomon's porch Peter told his hearers that He was the Prophet like to Moses, of whom that lawgiver had written. And now before the council he declared that the Lord was the stone referred to in Psalm 118. One marked difference, however, has to be noticed in these addresses. To the people the Apostle offers forgiveness and full blessing if they repented. To the rulers he does not here mention repentance, contenting himself with telling them that in none other name was there salvation, than in the name of Jesus Christ whom they had crucified. And though on another occasion (Acts 5:31) he tells the rulers that God has exalted Jesus to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins, thus leaving them without excuse for continuing in their opposition to the truth, there is no pressing on them, as there was on the people, to avail themselves of present grace and salvation. It was indeed for them as for others, if they would; but not in their capacity of rulers. They must come into it simply as penitents.
Deliberation. — The council had heard the defence. Deliberation next followed, the Apostles having been first commanded to go outside, till the decision should be communicated. But we, privileged, as it were, to be present at their deliberation, know what passed within the council chamber. The arrest had been evidently a great mistake, for they found that they could do nothing to the Apostles. The judicial power can never afford rashly to take up a case, and then to find it must drop it. Such a course necessarily tends to bring itself into disrepute and discredit before men. Yet what had they done? They had kept two men in ward for a whole night for a good deed done to an impotent man! That was the light in which Peter put it, and against which they could urge nothing. A semblance of authority must, however, be maintained; so they decided to threaten them. But why threaten people who admittedly had only done a good deed? Foolish indeed did these doctors and rulers appear.
The Decision. — In solemn form, doubtless, the Apostles were called in to hear the sentence of the court. They charged them not to speak at all, nor teach in the name of Jesus (4:18). Vain attempt on the part of Annas, and Caiaphas, and John, and Alexander, and all the kindred of the high priest! Submission to that order on the part of the Apostles, which perhaps they had expected, they learned at once was refused. And now Peter and John together speak (the former only had addressed the council before), and distinctly refuse compliance with their demand, but base refusal on grounds which none could challenge: "Whether it be right in the sight of God to hearken to you more than to God, judge ye: for we cannot but speak the things which we have seen and heard" (19, 20). Again and still more did the rulers threaten them, but "let them go, finding nothing how they might punish them, because of the people; for all men glorified God for that which was done" (21).
Thus ended the first conflict with the ecclesiastical power. From it the council did not come off victorious. The Apostles were not intimidated by the high priests' presence, nor did they fear their threats. The rulers, however, feared the populace. What had been gained? The miracle had been the more extensively advertised, and the highest ecclesiastical authority in the land had set its seal to its reality. The enemy was this time completely foiled. The Galilean fishermen, ignorant and unlearned men, as they regarded them, had braved the anger of the council, which confessed itself powerless to punish them.
Those gathered together in prayer recognised then the character of the times, and asked for that which they required. What was that? Shelter from persecution? Power to crush their enemies? No. But that with all boldness they might speak the Word, God stretching forth His hand, not to shield them, but to heal others, and that signs and wonders might be done in the name of His holy servant Jesus. What a picture is presented! The whole company in prayer before God, asking for boldness to speak, and looking up for Him to work in the name of His holy Servant! Were they ignorant of what that might involve? Assuredly not. Bold had been Peter and John before the council. Was it bravado assumed for the occasion? We see here that it was not. And we must be impressed with the intense earnestness of them all, who, whilst realising the gravity of their position, were undismayed by the threats uttered, and by the power that might be called out against them.
The Answer. — They had prayed. They were heard, and speedily answered. The place was shaken "where they were assembled, and they were all filled with the Holy Ghost, and they spake the Word of God with boldness" (Acts 4:31). "They were filled with the Spirit" — a term used for the most part of some special act on the part of God, making the vessel full for the time being of the Spirit, and which should be distinguished from the phrase "full of the Spirit."
To fresh attempts to mar and to stop the work are we next introduced.
Christian love continued unimpaired. "The multitude of them that believed were of one heart and of one soul: neither said any one that ought of the things which he possessed was his own but they had all things common" (Acts 4:32). In thought and feeling, as well as in affection, they were fully united, and they continued to give proof of this, in that they still had all things common. Such was the picture which the Christian community presented to an observer. Happiness, confidence, and love reigned among them.
The Resurrection. — An aggressive work, however, went on at the same time. "With great power gave the Apostles witness of the resurrection of the Lord Jesus" (33). To His resurrection the earnest attention of those outside was especially called. It was one of the great subjects of early apostolic preaching (Acts 1:22, 2:24-32, 3:15, 4:2-10, 5:30). Much hangs on it. If the Lord is risen, it is because God has raised Him from the dead, and has thus openly espoused His cause. He is risen, not like Lazarus, Jairus' daughter, and others, to return to corruption, but never again to die (Acts 13:34). Death has no more dominion over Him (Rom. 6:9). He is alive, then, for ever — the living One (Rev. 1:18). Moreover, He was raised, because it was not possible that He should be holden of death (Acts 2:24). For He was holy and righteous, and His resurrection proclaims that. Decisive proof then of what He was, His resurrection also bears on the future of all who die. For He is become the first-fruits of them that are asleep, and the witness and pledge that all will be made alive (1 Cor. 15:20-22). This truth bears, too, on the fact of a coming judgment, the certainty of which is thereby placed beyond contradiction, the day being appointed, and the risen One being marked out as the future Judge (Acts 17:31). All therefore are concerned in consequences which flow from it. Saints, too, have a special interest in it, because it demonstrates God's acceptance of the sacrifice of Christ, and assures all of them that He, delivered for their offences, was raised for their justification (Rom. 4:25).
To preach, then, the resurrection of Christ was to convict the Jews of sin in putting Him to death, and to announce the defeat by God of all their plans, stripping off at the same time that cloak of religious zeal in which they had endeavoured to enwrap their conduct. It left them without excuse, whilst it pointed to the ground on which forgiveness of sins was preached — viz., God's acceptance of the sacrifice. "With great power," therefore, we read, "gave the Apostles witness of the resurrection of the Lord Jesus, and great grace was upon them all" — i.e., the Christian community.
A Common Fund. — This grace was exemplified in contributions to the common fund. Poverty characterised many of the saints at Jerusalem. More than once alms were brought to them from afar (Acts 11:29-30, 24:17). Want at this time would have been felt by many had these contributions failed. But instead, none among them lacked (4:34); and each in need received, and that daily (6:1), out of the common fund. Of the formation of this fund we have already read (2:45). How it was replenished the historian here informs us. Free offerings, the produce of sales of property, swelled the balance of this Christian exchequer.
Corruption. — To the other instance of imparting to the common fund we are now to be directed. The happy and prosperous condition of the assembly could not but attract the attention of one unseen by mortal eye, yet ever ready to devise plans to mar, if possible, the work of God. The happiness of our first parents, and their continued enjoyment of the garden of pleasure, or delight (as the Hebrew word Eden means), was not unnoticed by the devil, and he succeeded — for God allowed it — in breaking in upon the one, and causing the termination of the other. The man became the accuser of the woman, and both were driven out of Paradise, with the hope, however, of the woman's seed to appear, who should bruise the serpent's head. That One had appeared. But crucified by His creatures, who were led on to that by the prince of this world, He had left earth, had ascended to heaven, and had now sent the Holy Ghost from the Father. In consequence there was inaugurated a work on earth such as had never been known before. Power was displayed, and a ministry was in active exercise, which bowed hearts like bulrushes, and steadily increased the number of the adherents of the new faith. To stop that work if possible, or to mar it, if it could not be wholly checked, was the design of Satan. Intimidation had been tried, but without effect. Other means must therefore be resorted to. Nor was the enemy sparing in his attempts. Corruption working from within should be attempted, and persecution from without, and even martyrdom should follow.
For the former plan to be carried out — that of corrupting — it was needful to find some within who could be worked on by cupidity, in company with the desire of earning a title before men for large-hearted liberality. For since some had been found who generously and honestly parted with their possessions for the benefit of their poorer brethren, the effort to introduce corruption within the assembly should be masked under the semblance of truthfulness, and of as full a surrender of earthly possessions. Instruments were forthcoming, and quickly utilised, in the persons of Ananias and Sapphira his wife. Probably — for there is nothing to indicate the contrary — they were home-born Jews, natives of the Holy Land.
A possession they sold. Its extent or its locality is alike unknown to us. We know it was land (5:3-8), but its realised value, or the amount kept back, these details Luke has not supplied. The two, the husband and wife, were agreed in this act. And Ananias went to the Apostles and laid at their feet a certain part of the sum they had received, whilst professing to bring thither the whole of it. No human witness appeared against them. Very likely the purchaser was a Jew, who had no interest in exposing them. The plan was in their eyes skilfully laid; and seemingly it was being successfully carried out. A character they would earn for liberality as good as that obtained by Joseph the Levite, who was born in Cyprus. Deceit and lying the enemy doubtless hoped would thus get a footing in the assembly; and the leaven working, the Spirit would be grieved, and God must necessarily come in as a Judge, as He had in Eden in the day of the Fall. Such, probably, was the devil's hope. He had succeeded in Eden: would he succeed at Jerusalem? The devil had one object. Ananias and Sapphira, thinking only of themselves, had another. All seemed going on prosperously for him and them, till the man, having brought the money, and laid it at the Apostles' feet, Peter's unexpected attack exposed the whole plot, and confounded the machinations of Satan.
Ananias convicted. — Direct and prompt was the Apostle's challenge. "Ananias, why has Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied to men, but to God" (5:3-4). Ananias appears to have been the instigator in this matter; his wife, we are told, was privy to it (2). In Eden the serpent approached the woman. On this occasion he first turned to the man. And Peter addressed him in a way evidently unlooked for. In the place of accepting the gift and commending him, "Why has Satan filled thine heart to lie to the Holy Ghost?" etc., were the first words of the solemn questions with which he met him. The Apostle, be it observed, speaks to him as professedly a Christian, and holding him responsible for yielding to the temptation (1 Peter 5:8-9). Now the sin was great, far more heinous than he or others might suppose. For in the assembly of Christians, and professedly a member of it, he was in the company of those amongst whom the Holy Ghost dwelt on earth. He had therefore lied to Him in keeping back part of the price of the land when professing to have given up all of it. He might think he had lied only to man. He had really lied to God. And no extenuating circumstances could he plead. For no one demanded that sacrifice of him. No one could force the sale of his property. No one could claim that the price realised should be paid into the relief fund. He was perfectly free to retain the land or to sell it, and when sold he had perfect power over the disposal of its money value. Community of goods, it was thus authoritatively declared, was by no means obligatory. Freedom there was for any to give. Freedom, too, for any to retain their possessions, whether of land or of money, only, whatever was done, was to be done in uprightness. And on this, the first example, we believe, of the contrary, summary and solemn judgment had to be awarded. Ananias, struck dumb, it would seem, for he said not a word, immediately fell down dead, and was carried out for burial. How real and how solemn a truth is that of the Spirit's personal presence in the assembly!
Sapphira, — On all present great fear came. Yet for a few hours the matter could not have been noised abroad; for Sapphira, his wife, came in about three hours after, ignorant of that which had taken place. Taxed by Peter, she stood to that to which Ananias and she had agreed. Judgment was speedily pronounced. "How is it that ye have agreed together to tempt the Spirit of the Lord? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out." Adam and Eve were sentenced on the day of their fall, and from it there lay no appeal. Ananias and Sapphira were sentenced, so far as this world is concerned, on the day of their deceit, and that solemn sentence was immediately carried out. God's governmental dealing was displayed in the sentence passed on Adam and Eve. His governmental dealing was also displayed in the case of Ananias and Sapphira. The entrance of sin into the world brought death in its train. The first attempt to introduce corruption into the assembly was visibly stamped out, as the bodies of the offenders were carried out for burial. There is a sin to death (1 John 5:16). Such is here exemplified.
Not so, however, is it with the signs and wonders. Of these the historian has given us a sample. Healing power was richly displayed; for the streets became somewhat like the wards of a hospital, seeing that the sick were carried out into them, and laid upon beds and couches, waiting not for medical consultation over their case, but that the shadow of Peter passing by might overshadow them. Healing they looked for. Healing, we understand, they got. God, who had acted in that solemn way in government, striking down those two offenders by death — God was acting in this blessed way, bestowing healing on diseased bodies, and communicating strength to enfeebled frames. Awe had fallen upon all, as they heard of the power of death which had been in exercise through Peter. Gladness now must surely have filled many a heart, as that Apostle's shadow falling on them, disease and infirmity departed from them. Are we not reminded at this juncture, as well as at a later time, of the Lord's words in John 14:12: "Verily, verily, I say to you, he that believes on Me, the works that I do shall he do also, and greater works than these shall he do, because I go to the Father"? The effect of Peter's first sermon illustrated this. The beneficial results of his overshadowing sick ones, as well as the handkerchiefs brought from Paul's body (Acts 19:11-12), confirm it. Nor was blessing confined to the inhabitants of Jerusalem. Multitudes came from the cities round with sick folk, and those under demoniacal thraldom received what was wanted. Every one was healed. Never before, surely, had such sights been witnessed in Jerusalem and in its environs!— the streets crowded with sufferers craving relief; the roads converging on the capital peopled with afflicted ones on their way to get healing. How often since has one suffering much in body been taken many miles, only to learn at the end that there was no cure to be looked for, or even temporary relief to be procured! At this time it was not relief that was administered; it was healing that was dispensed. The God of all grace was working on hearts. The Father of mercies was displaying His compassion in healing the sick, and delivering those vexed with unclean spirits.
Divine Interposition. — At what hour the arrest took place is not recorded; but as the council could only legally sit by day, the examination of the Apostles was deferred till the following morning. So to the common prison were they all consigned, the doors of which were not only safely secured, but keepers stood before them likewise. Impossible, their captors considered, that they should escape during the night. Darkness now settled on the city; but the eye of the Lord was on that public prison, and on His servants therein confined and ere morning came an angel had opened the doors and had brought them out, and commanded them to go into the Temple and to speak to the people "all the words of this life." At about daybreak they began to carry out their commission without fear of any possible consequences; and when the council was assembling to try them, they were preaching to the people in the Temple, though as yet the council was unaware of that. Sending, however, officers to the prison to summon them, it was discovered that the prison was empty, and the prisoners had escaped. But when and how, none of the guard could say, nor could the officers sent to bring the prisoners suggest. All seemed secure outside the prison; the keepers were there, and the doors were shut. None of the guard had seen them opened, and none of them entertained the slightest suspicion that they were guarding an empty gaol! Angelic power, however, could, and did, open the doors without arousing the keepers. For when God pleases He can cause a deep sleep to fall on men — supernatural slumber, which keeps its subjects in its embrace, till the Almighty permits them to shake it off. It may very probably have been thus in this case.
Before the Council. — Returning without the prisoners, the officers had to tell the council that their errand had proved abortive. All seemed, they said, secure without, but the prisoners were not within, nor could they tell whither they had gone — no trace of them was left. It was no ordinary escape from custody, nor was there any proof of treachery in the guard. Perplexity filled the minds of the authorities, and they appeared thoroughly baffled, till word was brought that the Apostles were in the Temple, very actively propagating their doctrine. Sending thither for them, they were brought, but without violence, the officers fearing the people; and now confronting the council, they heard what the high priest had to say against them. "We straitly charged you" — so we should read "that ye should not teach in this name: and behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us" (5:28). Disobedience to the ecclesiastical authority was the offence put in the foreground, whilst evidence of a short memory was manifested in the concluding words of the high priest. The attempt to make the Apostles transgressors was specious, but ineffectual. The Pharisaic section of the council evidently laid no stress on that. And as for the charge of "intending to bring this man's blood on us," it was foolish in the extreme. For had not the chief priests and scribes in answer to Pilate cried out, "His blood be on us, and on our children"? (Matt. 27:25). They then and there accepted the responsibility of putting the Lord to death.
Weak indeed was this attempt to put the Apostles in the wrong. They knew full well the resolute reply of Peter and John, when before the council on the previous occasion, and the grounds on which they then based their refusal to bow to the command of their judges. "Whether it be right in the sight of God to hearken to you more than to God, judge ye. For we cannot but speak the things which we have seen and heard" (Acts 4:19-20). Threaten they might, as they did; but there was One whom Peter and John feared far more than the council, and hence they had refused compliance with their former demand.
And now, in answer to the high priest, Peter, a second time the spokesman, and here for all his colleagues, thus delivered himself: "We ought to obey God rather than men." Did the rulers raise a question of disobedience of the authorities? There was another authority greater than them — even God. If these two are in conflict, God must be obeyed and human authorities be disregarded. That question simply settled, the charge of filling Jerusalem with their doctrine was next taken up. How could they help that, considering what God had done, and was doing by the presence of the Holy Ghost. So Peter proceeded: "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him has God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are[^8] witnesses of these things; and so is the Holy Ghost, whom God has given to them that obey Him" (5:29-32). The offence was repeated, and the guilt of the rulers in crucifying the Lord was reaffirmed to their face. Their anger was therefore kindled. Cut to the heart, they now took counsel to slay them. No threats, nor imposing display of authority, could stop the mouths of their prisoners. Death only could close them, and rid them of such persistent accusers. To death they wished to consign them. At this juncture, however, a hindrance was discovered. The council must condemn them. Could the council be persuaded to do it? Could they secure a unanimous verdict against the Apostles, as they had against the Lord? The two rival factions, at one as to the Lord's condemnation, were not at one on this occasion. And Gamaliel, the spokesman here of the Pharisees, interposed, and turned the Sadducean section from their murderous intent.
[^8]: Who this Theudas was is unknown. Josephus mentions a man of this name who stirred up a revolt. But he lived years after the time to which Gamaliel must refer. A great number followed him, — so writes that historian. A small number of adherents the former had, — about four hundred men, Gamaliel said. Evidently they were different persons. The name Theudas was not uncommon. Some have thought to invalidate Luke's testimony here, by supposing that the man mentioned by Josephus is the one intended. A little examination leads to the conclusion that the men were quite different, and the historian's veracity remains unimpeached. He is not convicted of an anachronism.
Gamaliel. — The bitterest enemies of the Lord when in life were the Pharisees. His life, His teaching, condemned their practices, and they resented that. The bitterest enemies to the Apostles in Jerusalem after the Cross were the Sadducees (Acts 4:1, 5:17, 23:6-9). The doctrine of the Resurrection, the truth of it in the Lord's case, controverted their peculiar tenets; so they desired to put the Apostles down, and to silence them in one way or another. With that, however, the Pharisees had no sympathy; and by their spokesman Gamaliel, a man held in reputation among the Jews, advice was now to be tendered, the wisdom of which none of the opposite party could gainsay. Of Gamaliel we read again later on, learning there that the Apostle Paul had been in his earlier days one of his pupils; or, as he himself describes it, "brought up at the feet of Gamaliel" (22:3). This the Apostle Paul adduced in proof of his former Pharisaic principles, having been zealous towards God, like his opponents, and taught according to the perfect manner of the law of the fathers. No one, when St. Paul mentioned Gamaliel, would have accused the latter of any leaning towards Christianity. Certainly on the present occasion his orthodoxy was by all unquestioned. Further, his learning was acknowledged. His reputation, too, was made. Any counsel from him would naturally meet with respect from the rest of the Sanhedrin. It would have weight with the chief doctors of the day. And if he be the man celebrated in the Talmud as Rabban — i.e., our master — the son of Simon, a grandson of Hillel, as is generally thought, we can understand the Apostle Paul speaking of him as his former teacher, as well as the prompt acceptance now of his advice, Pharisee though he was, by the Sadducean part of the council.
Something remarkable had clearly taken place since the whole number of the Apostles had been brought out of prison without human instrumentality, and without the slightest suspicion of connivance on the part of the guard before the doors. What power, then, was at work? was a very pertinent question. Caution in their proceedings it was well at that juncture to observe. So at the command of Gamaliel the Apostles were ordered to withdraw, whilst the council deliberated as to their judgment. Gamaliel then spoke in the absence of the prisoners, and, impressed with the startling occurrence of the escape from the prison, he counselled delay in dealing with the movement. It was wise advice, indeed. And he fortified it by reference to facts in history, with which all present were doubtless conversant, Of two men he spoke, self-assumed leaders in revolts, whose efforts to carry out their purposes signally and ignominiously failed. The first was a man named Theudas,[^9] who having raised a faction, and giving himself out to be somebody, got a following of about four hundred men. But he was slain, his deluded followers were dispersed by the secular power, and it all came to nothing. After him arose Judas of Galilee, in the days of the taxing or enrolment, referred to in Luke 2:1-2. Some followed him. He too perished, and as many as obeyed him were scattered abroad. In both these instances Gamaliel directs attention to this — that the end of the leaders was death, and then their followers were dispersed. Was this new movement to end like those? It was true a parallel could so far be traced. As with Theudas and Judas, so with the Lord — death had removed Him from earth. Would the parallel become still more complete by the ultimate dispersion of His followers? Time would show. "Let them alone," he said: "if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot [or, will not be able to] overthrow it [or rather, them]; lest haply ye be found even to fight against God" (Acts 5:38-39). Here was the gist of the matter. Was it of God, or was it not? Time manifested that it was of God. It has never, therefore, been overthrown. But the rulers who fought against the Apostles — where are they? Then were Theudas and Judas of that class which the Lord called thieves and robbers? (John 10:8). Probably they were. So the sheep did not hear them. But now it was different. The Shepherd had come. The sheep heard Him.
[^9]: "Dost thou know Greek?" — Hellenisti (Acts 21:37) — were the words of the captain to Paul. A Greek-speaking Jew was therefore called Hellenistes — i.e., one who spoke Greek.
To this counsel they unanimously gave heed. The Apostles, called back, were to hear the decision of their judges. Some show of authority must be displayed. Their injunction to Peter and John had been openly disobeyed. Severer measures must on this occasion be taken. So they beat them all, and then dismissed them, charging them not to speak in the name of Jesus. Thus ended the trial and this second conflict with the new movement. Were the Apostles discouraged? Were they effectually cowed by the stripes? Their judges could see what effect they had produced; for those beaten departed from the presence of the council, rejoicing that they were accounted worthy to suffer shame for the Name, as Luke probably wrote. Suffering and shame were taken as an honour, and not regarded as a disgrace, by these men. Would the charge of the rulers be treated with respect and command obedience? "Every day, in the Temple, and at home, they ceased not to teach and preach that Jesus was the Christ" (Acts 5:42). Threats did not intimidate them; sufferings did not silence them; ignominious treatment did not cool their ardour. Verily, their prayer in 4:29 had received the answer they desired. All boldness characterised them.
The Holy Ghost. — To a truth met with in this chapter we must call attention. We refer to the remarkable announcement made by Peter of the Holy Ghost as a witness distinct from, and in addition to, the Apostles. "We are witnesses," he said to the council, "of these things; and so is the Holy Ghost, whom God has given to them that obey Him" (5:32). Of course the Spirit spoke and wrought by the Apostles. But though unseen by human eyes, He was Himself a witness, because, as we here learn, of His personal presence on earth, of that to which the Apostles also had borne their testimony. This was in character with the Lord's announcement, "When the Comforter is come, whom I will send to you from the Father, even the Spirit of truth, which proceeds from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning" (John 15:26-27). Given only to those who obey God — but to all such, a special blessing therefore in which they alone can share — His presence here concerns every one. No one should be in ignorance of it. He is on earth. He dwells on earth in the Church of God (Eph. 2:22).
As we have already seen, He came, sent from the Father and by the Son at Pentecost, and He will remain dwelling here till the rapture takes place. Hence it is that He joins with the Church — the Bride — in the request to the Lord to come (Rev. 22:17): "The Spirit and the Bride say, Come," etc. As dwelling, too, on earth — a Divine Person, the Third Person of the Godhead — He directs the work down here, guiding the labourers as to their fields of service. Of this we shall have examples further on. But besides this, His very presence as dwelling on earth is a standing testimony to the sin of the world in rejecting the Lord. (See John 16:7-11.) He is here because the Lord is absent, and will depart before He returns to reign. For though always working on earth in grace since the Fall, He never came to dwell here till Pentecost. He did not therefore, as Scripture calls it, "come" till then. Hence the Apostle John could write in his Gospel (7:39), "The Holy Ghost was not yet, because that Jesus was not yet glorified." This term was not may be called almost a technical one, being used to describe a person's absence from earth (Gen. 5:24, 42:36). Now the Spirit, who had first come at Pentecost, was dwelling here when Peter addressed the council. He dwells here still; and the fact of His presence gave emphasis to the charge brought by that same Apostle against Ananias and Sapphira. They "lied to the Holy Ghost." They "tempted the Spirit of the Lord" (Acts 5:3, 9).
Hitherto, however, in the Acts, beyond the recital of His outpouring at Pentecost, and the fact that believers could and did receive the Holy Ghost, we have not read much about Him. His testimony by the Apostles to the Lord Jesus Christ has, until now, chiefly occupied us. But here (5:32) His presence on earth is asserted, and His being a witness for Christ is affirmed. This is dispensational truth, and a leading feature of the Christian dispensation. God, be it remembered, in the person of the Holy Ghost, now dwells on earth. As Jehovah, God had dwelt in the midst of His redeemed people Israel. Leaving them because of their idolatry, the Son of God in due time came, and tabernacled among them in flesh. Now, since the Son has been rejected, the Holy Ghost dwells here, witnessing by His presence to the acceptance on high of the sacrifice of the Lord, having come consequent on His ascension, and sent by the Father and by the Son (John 14:16-17, 26, 15:26, 16:7-11). Hence from what we have stated, it is evident that this must be the last dispensation ere Divine power deals with the enemies of God. Jehovah as such, the God of Israel, forsook His temple, because of that people's sins. Next the Son was cast out of the world by men. God's last appeal, then, is made by the coming, and the effects of that coming, of the Holy Ghost. Will that be more successful? Attempts to stop or mar the work the historian has related. Their failure he has also recounted. Other attempts he will bring to the notice of his readers. Baffled they will also be. Yet the world, we have to say, has not been won to God.
The hostility of the ecclesiastical power was now pronounced. No doubt could be entertained that it would strain every nerve to crush the movement. But the great opponent and the determined enemy was one unseen, though ever active. Power from without the Church should still then be exercised against it, and efforts from within to break up the harmony and disintegrate the community were not to be neglected. Of these last we are now first to read.
Murmurings. — Community of goods, as we have seen (Acts 5:4), was never enjoined by the Apostles, though it displayed, in a way not to be mistaken, the feeling of oneness among the saints engendered by the baptism of the Spirit. Poverty was from the outset a marked feature of the Church in Jerusalem. To relieve that, daily ministrations were carried on. Through this the enemy now sought to work, and to sow dissension among the converts. A cry was raised that the widows of the Grecian Jews were neglected to the advantage of the native-born Hebrews. Hence there began a murmuring against the Hebrews — i.e., the native Jews — on the part of the Grecian Jews, called Hellenists, because speaking Greek.[^10]
[^10]: This explains the absence of evangelists in the passage. Their sphere is especially outside the assembly, though equally with teachers gifts from the ascended Christ.
Hellenists. — A few remarks on this class may be acceptable to the reader. Here for the first time are they mentioned. In 9:29 they are mentioned a second time by the historian, who never again speaks of them by name. In Jerusalem there must have been no inconsiderable number of them. They had several synagogues, of which it is thought by some that five are mentioned (6:9): that of the Libertines or Roman freedmen; that of the Cyrenians of North Africa; that of the Alexandrians; then another for those from Cilicia; and a fifth for those of Proconsular Asia. These different synagogues, and the fact that the Hellenists had synagogues of their own in the capital of Judaism, showed that there was some cleavage between them and the natives — whether caused simply by language or not, it is not easy to say. At all events, they had synagogical interests apart, and probably each synagogue cared for its own poor. To these Greek-speaking Jews, Stephen, perhaps one of them, was exceedingly obnoxious. They disputed with him. And later Paul, who certainly had been one of that class, disputed against them, and stirred up at Jerusalem their animosity to such a pitch that they went about to kill him (9:29).
Understanding, then, that the Hellenists had synagogues of their own, it might well happen in the Christian assembly that the widows formerly of that class found themselves neglected by those who had been native-born Jews. Was the community, then, to be broken up by this matter? Were strife and jealousy to get a footing, to mar the peace and joy which had so conspicuously reigned? It was a wily plan of the enemy indeed. Natural feeling is soon stirred, unless grace is active. Parties would then be quickly formed, and the once united company of Christians would be hopelessly rent asunder. This threatened danger was averted by apostolic wisdom under the guidance of the Holy Ghost.
Deacons appointed. — For the Apostles at this juncture interposed, and called a public meeting of the disciples. Had they taken the responsibility of distributing to the necessities of saints, doubtless all would have been satisfied, assured of their impartiality. More important work, however, than serving tables devolved on them. So they thus addressed the assembled disciples: "It is not reason [or, fit] that we should leave the Word of God, and serve tables. Wherefore, brethren, look ye out from among you seven men of honest report, full of the Holy Ghost [or rather, full of the Spirit] and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry [or, continue steadfastly in prayer and in the ministry] of the Word" (6:2-4). The advice accepted, seven men with the above-named qualifications were quickly found and unanimously elected. Instruments fitted for the work were at hand, and all residents in Jerusalem.
"Men of honest report," — this was one qualification for the service: the testimony and judgment of others were not to be esteemed of no account. "Full of the Holy Ghost" was another qualification: full, not filled, thus marking the general walk of the individual. Full "of wisdom," — this was the third suggested qualification. Seven men, in whom all these were found, were soon selected. Their names were Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte of Antioch. Some, if not the most, of these, if their names are any index, must have been Hellenistic Jews. Of two of the seven — Stephen and Philip — our historian will have more to tell us. The others who here come on the scene do not appear on the face of the narrative again.
Important Points. — Two points here call for attention: the one is, by whom these men were chosen; the other is, by whom they were appointed. Those who appointed them did not choose them; those who chose them could not appoint them. "Deacons" they are commonly called, yet the historian never so designates them. Clearly it was to an office they were appointed — that of serving tables (Acts 6:1-2). But the qualifications needed for their selection mark them out as different from the deacons of later years (1 Tim. 3:8-10). Their service, too, was a special one, and restricted to the assembly in Jerusalem; for elsewhere such a difficulty, as was met by their appointment, could clearly not have arisen.
Appointed to administer the funds furnished by the saints, it was only fitting that the company of believers should select them. Similarly, at a later time, when St. Paul was making collections in different Churches for the poor saints at Jerusalem, he left it to those assemblies which contributed to choose the delegates by whom their alms should be carried to Jerusalem (1 Cor. 16:3; 2 Cor. 8:19). Those who contribute may justly look that they should have a voice in the selection of the channel through which their bounty is to flow. But though selecting the men, the Apostles it was who appointed them to their office; for appointment to office in the Church of God by ordination, whatever the office might be, was vested in the Apostles, or in those to whom they delegated that power, as to Titus (1:5), and probably, though that is not stated, to Timothy also.
To exercise ministry in the Word, it needed no apostolic authorisation. Ministers of the Word are gifts from the ascended Christ to men (Eph. 4:11-12), and are set in the assembly by God Himself (1 Cor. 12:28), who has in that chapter given us, as it were, the table of precedence in the assembly of all who are called to minister to those within it.[^11] On the other hand, to fill an office as that of an elder or a deacon, apostolic authority, direct or indirect, was required (Acts 14:23; Titus 1:5). So the Apostles told the assembly to select the men "whom we may appoint over this business." We should mark the we here. It spoke of an authority which none of the company save the Apostles could exercise. The seven selected men set before the Twelve, they prayed and laid their hands on them — an act expressive of their recognition of the duties these were called to discharge, and surely of fellowship with them in it. Here we have the first ordination in the Christian Church — an ordination, we would repeat, not to preach, but to discharge the office of serving tables. In prayer and in the ministry of the Word the Apostles would continue. The serving of tables the seven selected men were to undertake.
[^11]: "Blasphemous" should be omitted in ver. 13.
Thus was this danger averted. Grace worked in all. The suggestion of the Apostles was readily accepted. The men were chosen by the assembly, and then set apart solemnly for their work. Did it appear a small service? True, the Apostles declined to undertake it. They, however, set the seven apart by prayer. They turned to God about them, and doubtless looked up for the grace and wisdom they would need in the discharge of their important work. It concerned the welfare of the assembly. It was no trivial matter in the estimation of the Apostles. It was, we may surely say, no small matter in the eyes of God.
Onward now went the movement, like a rolling river, which ever and anon carries away some fresh objects. This attempt to disintegrate the Church completely failed. The number of the disciples multiplied in Jerusalem greatly, and even the ranks of the priesthood furnished recruits to the increasing host, for a great company of the priests became obedient to the faith (Acts 6:7). Converts from the populace, converts from the priests, and that in no small number — such was the report which the missionary record of that day could have furnished.
Stephen. — Hitherto the ministry of Peter is all that we have been furnished with. Another one now comes on the scene, not an Apostle, but one, and the first named of the seven, chosen to serve tables. To minister in temporal things was one thing but he could labour in the Word as well. And that he did. The service to which he was appointed did not prevent his testimony to the Lord Jesus going forth, and that in a powerful way. But in character with the Gospel work amongst the Jews, the first thing that we have is a notice of the great wonders and miracles which he wrought. Yet though full of grace and power, a vessel chosen, and wonderfully used, we have no detailed account of any wonder or miracle that he was empowered to perform.
Much, how much, could surely have been recounted of the display of the power of the Spirit by the early Christians. How little has been placed on record! It was not the aim of the Church's first historian, guided as he was by the Holy Ghost, to exalt men, or to hold them forth as prodigies of their day. Besides, as miracles were to draw the attention of those who witnessed them to something new that was taking place — the introduction of a new dispensation — a full account of the wonders wrought would be out of place in a history designed to instruct succeeding generations, not just in a record of displays of almighty power, but in the character of the work which was going forward to win souls to God and to His Son. Now, since the ministry of the Word in the power of the Spirit alone does this, we see Divine wisdom displayed in presenting from time to time an outline of that ministry, whilst passing over very many details of the exercise of miraculous power.
Besides, however, working miracles, Stephen was a champion for the faith. Certain of the Hellenistic Jews disputed with him. Some from different synagogues of that portion of the nation, residents, we suppose, in Jerusalem, or at all events visiting there, took part in this. Numbers were on their side. He alone is mentioned as valiantly contending for the truth. But numbers did not overawe him. Alone he could face his opponents, and discomfit them. "They were not able to withstand the wisdom and the Spirit by which he spake" (Acts 6:10). An awkward antagonist they had met with. For not merely did they not convince him, nor could they silence him; but the wisdom he displayed, and the Holy Spirit by whom he spake, they could not resist. "I will give you a mouth and wisdom, which all your adversaries shall not be able to resist nor to gainsay" (Luke 21:15), had been the Lord's promise. And the evangelist, who has preserved that, here tells us how truly it was fulfilled. One man could confound a multitude. Intellects of no mean order, if we may judge from Saul of Tarsus, might be arrayed against him. But the Holy Ghost was with him, and all his opponents felt themselves completely baffled.
Plots. — Something, however, they felt must be done to get rid of such a troublesome disputant. Since arguments could not silence him, nor their dialectical powers confound him, other means must be tried. Men were suborned who declared, "We have heard him speak blasphemous words against Moses, and against God" (Acts 6:11). It is significant that the honour of Moses is here put in the foreground before that of God. Like a straw on the water, it shows whence the current flowed. Would a charge in that form have been dictated by the Holy Ghost? This accusation, however, did its work in stirring up the populace. A popular cry may be raised without any demand on the part of the multitude for proof of the accusation. It was thus, evidently, in this case. For the people, the elders, and the scribes were aroused by the ex-parte statements of those despicable people ready to commit perjury to procure Stephen's condemnation. Seizing him, they hurried him before the council.
Definite statements had now to be made. The council could not convict him on such a general charge as these informers had propagated. Witnesses must be forthcoming. And as in the Lord's case, so here — Stephen's enemies could bring forward none but false ones. The charge of blasphemy was now verbally dropped[^12] for the more precise statement, "This man ceases not to speak words against the holy place, and the law: for we have heard him say, that this Jesus of Nazareth [or, the Nazarean] shall destroy this place, and shall change the customs which Moses delivered us" (6:13-14).
[^12]: So we should render the passage, not supplying any noun after "calling upon."
Such was the indictment to which Stephen would have to answer. Naturally all eyes were turned to the prisoner. What did they see? One pallid with fear? One trembling for the consequences of his acts, and shrinking from punishment? No! A sight they witnessed to which they were entirely unaccustomed. "Fastening their eyes on him, they saw his face, as it had been the face of an angel." A criminal about to die: was that the one who stood before them? Rather it was one like an angel prepared to go to heaven. The high priest's voice was now heard saying, "Are these things so?" Then in the midst, as we may well believe, of breathless silence, the voice of Stephen was heard addressing the Sanhedrists, the ecclesiastical judges before whom he was arraigned.
His Speech. — "Brethren and fathers," he began, the usual way of addressing such a company, if treating them with respect (22:1). "Brethren" would include his equals "fathers" would refer to the seniors in age, and to all in official position of rule. Then starting with the first beginning of the nation's existence, dating it from Abraham, he rehearses its history to the days of Moses, pointing out that twice over their ancestors made the great mistake of rejecting the instrument which God had designed for their deliverance. First it was Joseph. Next it was Moses. Joseph's brethren sold into Egypt the one who turned out to be their saviour and deliverer. By his own people Moses was refused in the land of Egypt, and in the wilderness they thrust him from them, and turned back in heart to Egypt. But more. They called Aaron to make for them gods. God then gave them up to serve the host of heaven. Of this Amos is a witness, and Stephen cites him for that purpose (Amos 5:25-27). Rejecting then Moses, they also rejected God (Acts 7:2-40). With these facts before them they might well pause, and carefully consider what they were doing, and whither they might be drifting. The mistake committed in connection with Joseph they had repeated in connection with Moses. What were they doing now? They were repeating that mistake. And in rejecting the Saviour in the person of the Lord Jesus they were really turning from God, and will, as we know, be landed by-and-by in an idolatry of a new and unheard-of kind. To pause then, and reflect, became them; and all the more because Moses, for whom they professed such attachment, had distinctly written of a prophet whom "God," said Stephen, would raise up to them like to Moses.
Was Stephen denying Moses by preaching the Lord Jesus Christ as the one to whom they should hearken? Groundless was such an accusation with Deut. 18:18-19 before them. And if they were to hearken to that prophet in all he should say to them, he might — could they deny it? — bring fresh revelations, which would effect a change as to the observance of the customs on behalf of which they professed such zeal. Then as to the count in the indictment of speaking against "the holy place," did they not remember that the tabernacle had given place to the Temple; and long after the erection of that latter structure God had declared by the prophet Isaiah that heaven, not a material building on earth, was really His dwelling-place? "The heaven is My throne, and the earth is the footstool of My feet: what manner of house will ye build me? says the Lord; or what is the place of My rest? Did not My hands make all these things?" (Isa. 66:1-2).
Well had Stephen met the accusations. No wonder that his opponents could not resist the wisdom and the Spirit by which he spake, if what we have in his speech was a sample of his manner of reasoning, as doubtless was the case. Stephen dealt with Scripture, and used that sword with effect, taught of the Spirit how to apply it. And now having met the grave charges brought against him, except that referring to the law, he turned and charged all before him with acting like their fathers in the past, and boldly affirmed that the law, for which they professed such zeal, they had not kept. With what consistency, then, could they ground a charge against him with reference to it? We quote his words: "Ye stiff-necked and uncircumcised in heart and ears, ye do alway resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: who have received the law by the disposition of [or, as it was ordained by] angels, and have not kept it" (Acts 7:51-53). A heavy indictment this. Children of their fathers they prided themselves to be. What answer could they make to this? Stephen had met them by the Word. They would reply to him by force. But ere carrying out that purpose, to one more testimony on behalf of the Lord Jesus they had to listen: that would leave them without excuse.
The Opened Heavens. — Cut to the heart, they gnashed on him with their teeth. So writes the historian, narrating what must have been commonly known. Evidently Stephen's judges were in no condition to conduct a calm and dispassionate inquiry. Anger dominated them, and they showed it. He, perfectly calm, and undismayed by the marked token of their hostility, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God. The heavens had been opened on two previous occasions. To Ezekiel they were opened, when a captive at the river Chebar (Ezek. 1:1, 26-28), and about to prophesy of the approaching judgment on Judah and Jerusalem. He then saw visions of God, and the appearance of the likeness of the glory of the Lord, even the likeness of a man on the throne. Six centuries later the heavens were again opened, and the Holy Spirit like a dove descended, and rested on the head of the latest One baptised by John in Jordan — the Lord Jesus Christ (Mark 1:10). In a coming day they will again be opened, and the Lord with His train of heavenly saints will come forth to establish the kingdom of God in power upon earth (Rev. 19:11). On the present occasion, when the heavens were opened to Stephen, no one came forth; but the faithful witness saw in heaven the One for whom he was suffering on earth. God was thereby ministering to His servant, who was shortly to die as a martyr. Thus his faith should be sustained, and his latest testimony be clear and unique. Whether he had ever seen the Lord when on earth we know not. He knew Him, however, as He beheld Him in heaven, and said, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God" (Acts 7:56).
The Son of Man. — Of this One Daniel had written, and in vision he had seen Him (Dan. 7:13). David, too, in the Psalms (8) had sung of Him. The Lord Jesus also had distinctly applied this designation to Himself, intimating that He was the one of whom the prophet had written (Mark 14:61-62). Stephen now saw Him as the Son of man and in heaven, and there standing in the place of honour — at the right hand of God. Power, then, belongs to the crucified One, and as Son of man He will one day exercise it; and all things must be placed under His feet whom the Jews had crucified and slain. Many, probably, of the members of the council had been present when the Lord Jesus declared of Himself that He was the Son of man (Luke 22:69-71), and had part in judging Him worthy of death for that. Now Stephen tells them to their face that he could see the One who had once stood at their bar standing at the right hand of God. The inference was plain — a child could draw it. Their guilt was undeniable. The weighty charge just brought against them of murdering the Righteous One was but too true (Acts 7:52). Righteous He was. His presence in heaven attested that. No room was left for any argument as to the validity of His claims. The case was settled. The verdict was against the council. What would they now do?
Would Stephen quail before death? Would he now renounce the faith he had preached? Would he still confess the Lord Jesus Christ as his Saviour and Master? He speaks. But not to his murderers. To One in heaven he addresses himself. To Him who is God he spoke, yet not as the God of Israel. All could hear what he said, and to whom he spoke. He called to One in heaven by a title, and by that name which witnessed of His humanity — "Lord Jesus." They stoned him. He was "calling on,[^13] and saying, Lord Jesus, receive my spirit" (Acts 7:59). To the crucified One he committed himself in that solemn hour. To Him who had not saved Himself from death the dying martyr prayed, and entrusted to His keeping his interests in quiet confidence, — his interests, his future, his spirit. What a testimony! How much was Christ to him! What a confession was his! To Christ he committed himself, when absent from the body. In dying, as in living, he confessed Jesus as Lord. The first Christian of whose death we read has taught us what Christ could be to him in his dying hour. And one who stood by, that young man named Saul, years after, in the prospect of his death, could write: "I know whom I have believed, and am persuaded that He is able to keep that which I have committed to Him against that day" (2 Tim. 1:12). What is not Christ to the believer in the hour of the dissolution of his body!
[^13]: Timothy was to do the work of an evangelist, but had other important work as well (2 Tim. 4:5).
Again, though only once more, Stephen's voice was heard, and that in accents clear and strong. He had spoken to the Lord about himself. He now speaks to Him about his murderers. Familiar as he doubtless was with the Old Testament, his language was not couched in the vein of a saint under law. On his knees, in the attitude of prayer, and in a voice loud enough for those around to hear, the last words from his lips were words of prayer for those who had hurried him to his end. "Lord, lay not this sin to their charge." Silence, the silence of death, now followed. He fell asleep. Like his Master he prayed for his enemies, and like Him committed himself to One in heaven. In the Lord's case it was to His Father; in Stephen's, it was to his Saviour and Lord. With Stephen's death the message began to be sent after the nobleman, "We will not have this man to reign over us" (Luke 19:14). It formed, therefore, an epoch in the history of the nation.
And now the testimony in Jerusalem, as far as the Acts records it, comes to a close. Intimidation (4), persecution (5), and martyrdom had been tried (7) to stop, if possible, the preaching of the Gospel; but, as we learn, without success. Threats, beatings, and even death had no terrors for the Christians. The arrows in the quiver seemed exhausted. Nothing more terrible could be devised than death. So, in spite of all that the ecclesiastical authorities could do, the preaching of the Lord Jesus went forward in undiminished power, the witnesses working with unflagging zeal. For Stephen's death, since it scattered the company of disciples hitherto resident at Jerusalem, except the Apostles, furnished the occasion for spreading the Gospel more abroad. The disciples, we learn, "went everywhere [or, about] preaching the Word" (8:4). To this new development of the movement the historian will now turn, beginning with the work in Samaria, and going on to the spread of it among the Gentiles.
Who the Lord is. — But here one may conveniently pause, and review what has been brought out relative to the Lord Jesus Christ. The theme of prophecy, as He unquestionably was, He had been proclaimed by Peter as Lord and Christ, in accordance with Psalms 16 and 110. He had also been introduced as the Servant of Jehovah (Acts 3:13), a character in which Isaiah presents Him; and He had been twice declared to be the Prophet of whom Moses wrote (Act 3:22, 7:37), as well as the rejected corner stone, in accordance with Psalm 118. As the Prince (or, Author) of life, Peter preached Him in Solomon's porch. As the Saviour for Israel he proclaimed Him twice over before the council (Acts 4:12, 5:31). To His personal character, as righteous and holy, that same Apostle, as well as Stephen, bore witness (3:14, 7:52). Moreover, He is the Son of man, of whom Daniel wrote, now in heaven (7:56), but who will come back to earth at a future day (3:20-21). One other important testimony to Him has still to be unfolded. For though presented already as the Servant of Jehovah, He was subsequently to be preached to the Jews as the Son of God. The vessel, however, appointed first to set this forth had yet to be called out by the grace of God.
Criticisms. — Before passing on from Stephen's history, we must advert to some objections brought against his speech, indications, it has by some been supposed, of his want of acquaintance with the Old Testament history to which he referred. The late Bishop Christopher Wordsworth enumerates ten objections, with all which he professes to deal, and to refute — whether effectively or not of course the reader must judge. But ten objections advanced against Stephen's speech indicate that the martyr's historical statements are regarded by some as very questionable. Had we verbatim shorthand writer's notes of what he did say, the objections raised against his accuracy would have great weight. But considering that no uncial MS. can be traced back earlier than the fourth century, it is evident that there had been time between his day and the date of the earliest uncial of the New Testament for mistakes to have crept in, before even the copies were in existence from which the Vatican and Sinaitic MSS. have been transcribed. So of versions, as the Peshito Syriac, or the Latin and others, made originally at an earlier date than any uncial MS. that we possess, though they may, and often do, confirm the readings of the MSS. which are supposed to be most correct, yet we have no certainty that some mistakes may not have crept into the copies from which those versions were originally made. Hence mistakes, if there be any really in Stephen's speech, may be due, not to his lack of information or want of accuracy, but to some transcriber in very early days. Without affirming the probability of this, we must admit the possibility of it. Of some of these objections rational explanations have been offered. Of others we are not in a position to offer a real solution. If there are mistakes, how they arose we have no means in this nineteenth century of determining. On the other hand, considering how limited is our knowledge of matters to which he refers, it seems wiser, whilst confessing the difficulties, to leave them, in the present state of our knowledge, without attempting their removal; and this seems the more incumbent, because Stephen supplies us with some information the accuracy of which we have no reason to doubt, though not met with in the Old Testament. He tells us, for instance, that Moses was learned in all the wisdom of Egypt, and was mighty in his words and deeds (Acts 7:22). Of this Exodus has no record. He states also the lawgiver's age when he began to visit his brethren (23). On this also the Old Testament is silent. It may be that, had we more information, we should find that the statements made by Stephen, assuming they are correctly reported, are not the blunders which have been supposed. Till more information is forthcoming, we had better leave the question there.
"Ye shall be witnesses to Me in Samaria" (Acts 1:8) were part of the Lord's last words to His disciples. Hitherto, since Pentecost, none had gone out to the people of that province. At Jerusalem all the preaching had been carried on, and to it from the country round the sick had been brought for healing (5:16). But diffusion, not concentration, was to be characteristic of Christianity. So just as the confusion of tongues at Babel resulted in the dispersion abroad of men upon earth, so the persecution which began on the day of Stephen's death, as Luke really wrote, resulted in the scattering abroad of the disciples. "And there arose" (we quote the Revised Version) "on that day a great persecution against the Church which was in Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles" (8:1).
Through Judea and Samaria the disciples now went preaching the Word. Of the work in Judea we have little record, save that we learn from the Galatians (1:22) that there were assemblies in that province, and one perhaps at Lydda, and probably one at Joppa (Acts 9:32-43), before Peter's memorable visit to Caesarea. We know, too, that Philip preached systematically in part of the province between Ashdod and the town just named. To Samaria, we are, however, specially directed, which, since the deposition of Archelaus, son of Herod the Great, was placed, in common with Judea, under the Roman governor, who was subject to the imperial officer in Syria.
In the Gospels we have notices of Samaria. At Sychar, very early in our Lord's ministry, before indeed the imprisonment of the Baptist, a work went on of which we have some information in connection with and consequent on the Lord's interview with the woman at the well (John 4). In Samaria at a later date the Lord experienced opposition from the inhabitants of a certain village, who declined to receive Him (Luke 9:52), because His face was as though He were going to Jerusalem. Hearty reception and distinct rejection — these had been the Lord's experiences in Samaria.
Philip. — Now Philip, one of the seven chosen in chap. 6 to serve tables, but set free doubtless from that service in consequence of the persecution, went down to Samaria from Jerusalem. To what city in that province he went is not distinctly stated. Some have supposed it was the capital. Others have suggested Sychar. Sufficient for us is it to know of the work which went on. "He went down to a [or, the] city of Samaria, and preached the Christ to them. And the people [rather, multitudes] with one accord gave heed to those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great [or, much] joy in that city" (Acts 8:5-8). What Jews refused, Samaritans gladly received. Malice filled hearts at Jerusalem. Much joy pervaded the people of that city in Samaria. For Philip preached Christ to them.
Preaching Christ. — We may mark the term — preaching Christ, not simply Jesus; for he could and did preach both. To the eunuch, who was reading the prophetic description of the Lord's humiliation, Philip preached Jesus (8:35), opening up to him who it was who thus suffered — Jesus, the Virgin's child. To the Samaritans he preached Christ. Now to preach Christ involves the setting forth the resurrection and the ascension of the Lord Jesus. For it is as risen and ascended, as we learn from Peter, that we — i.e., Christians — know Him as the Christ (2:36). As risen, we learn of God's acceptance of His sacrifice, and hence of the sure ground on which all stand who believe on Him. We take our stand on the accepted sacrifice — own that all has been done that He had to do; and justified by His blood, know the blessing of justification by faith, and in consequence — peace with God (Rom. 4:24 — 5:9). As ascended, we have a light cast upon the Person who died, and on the value of the sacrifice. He has ascended to God's right hand who died as a man on the cross. He is therefore a Divine Person as well. How great, then, must be the efficacy of His sacrifice who, once on the cross, is now at the right hand of the Majesty in the heavens! So preaching Christ implies a very full Gospel, which sets the one who receives it in the conscious enjoyment of peace with God. Preaching Jesus would not necessarily include all that is involved in preaching Christ. There is a time for each. And evidently Philip, divinely led, knew when to preach the one, and when to preach the other.
The fields in that city of Samaria were white for harvest. And whilst Saul was carrying on his dire persecution at Jerusalem, Philip was blessedly engaged in evangelising in Samaria. The devil was stirring up the former. The Spirit of God was guiding and blessing the latter. And now a most marked proof of the power of the Word was displayed by the people, who turned to Philip, and embraced the Gospel, though formerly captivated by a sorcerer named Simon. In one way such an overturn might seem nothing strange. Something new generally attracts the crowd. And displays of miraculous power might well have arrested attention. But the change wrought in this case was permanent. The impression Simon had produced, great as it had been, was after all transient. Philip's preaching made abiding impressions. It was not just a gaping crowd following a miracle-worker. Souls were deeply impressed, for consciences were dealt with. Many became earnest, and not merely enthusiastic.
Simon Magus. — Who was that sorcerer? Simon by name, he is commonly called Magus, indicative of his profession — a magician or sorcerer. By his magical arts he had bewitched the people, and had established himself in their estimation as a marvel. He gave himself out for some great one. The people gave heed to him, from the least to the greatest, declaring, so we should read, "This man is that power of God which is called Great" (8:10). To those captivated by Simon, Philip preached — not, however, himself, but Christ. How different must he have appeared to them all from the sorcerer. Both did wonders. Simon exalted himself, and accepted the adulation of the crowd. Philip preached Another, and enlisted the converts as disciples of Christ. He sank himself, his glory, his greatness, in the excellency of the One whom he preached. Was he dazzled by the power of Simon? Certainly not. He did what amazed Simon, who felt himself in the presence of one greater than himself. Simon wondered, we are told, beholding the signs and great miracles wrought. A power greater than that which he had known was at work, and he was constrained to admit it. It was the power of the Holy Ghost. And the message proclaimed, the historian is careful to state, was good news to those who received it.
The effect on the people was decided. Prestige, which had been with the sorcerer, disappeared like snow before the sun. From being bewitched by Simon they turned to be baptised by Philip, who had preached what they now believed was good news concerning the kingdom of God and the name of Jesus Christ. True converts had been made; and even Simon took his place as a convert among them. He too was baptised. What a testimony had been borne to the power of the truth! People felt it. They owned it. For they were baptised to the name of the Lord Jesus Christ. God was triumphing in the place where the enemy had dazzled so many. For turning once for all from Simon, they became disciples in truth of the Lord Jesus Christ.
A change indeed had been wrought by the preaching of the Gospel. And the miracles and wonders attested the messenger as one sent by God. Simon, the sorcerer, at the feet of Philip! The great one, as he loved to proclaim himself, now professedly the disciple of that new-comer, and doubtless fervent preacher! But Philip was only an evangelist. By that designation he was many years after described (Acts 21:8). Great as he seemed in the eyes of Simon, there were greater than he in the Church of God — even the Apostles of the Lord. Philip, we have said, was an evangelist. And it is interesting to observe that he knew his gift, and kept to it. For throughout this chapter, which gives us what may be called "the Acts of Philip," preaching is the service, and that only, in which he is seen engaging. "He preached Christ"; "He preached the things concerning the kingdom of God," etc.; "He preached Jesus"; "He preached the Gospel to all the cities, till he came to Caesarea" (8:5, 12, 35, 40). Neither the gift of teaching nor that of exhorting was bestowed on him. In preaching he laboured, for he was an evangelist, and the only man so designated in the New Testament,[^14] though not the only one of course who laboured in that line of service. Others, like Paul, might be teachers as well as evangelists. Philip was only an evangelist.
[^14]: The Samaritan worship is dated from Manasseh, the son of Joiada, the son of Eliashib, the high priest, whom Nehemiah chased from him, as son-in-law of Sanballat the Horonite. He obtained leave from Darius Nothus to build a rival temple at Gerizim, about B.C. 409.
An Apostolic Visit. — Tidings of the success of the Gospel in Samaria reached the ears of the Apostles in Jerusalem. Two of their number were accordingly deputed to visit the scene of blessing. These were Peter and John. Philip's work was found real and stable. The Apostles accredited it. For, in the midst of the converts, and seeing surely the reality of the work, they had not to lay the foundation again, nor to supplement Philip's Gospel. Their service at that time was to confer on the converts full Christian blessing by the gift of the Holy Ghost. For that they prayed. "As yet," as the historian acquaints us, "He was fallen upon none of them; only they were baptised to the name of the Lord Jesus" (Acts 8:16). Believers they were. Children of God they had become. Saved souls they certainly were. But in the belonging to Christ (Rom. 8:9), and in the being members of His body (1 Cor. 12:13), they had not as yet participated. These spiritual blessings depended on the receiving of the Holy Ghost. For that Peter and John prayed; and then laying their hands on the disciples, they received the Holy Ghost. We see then plainly that people may be believers, and yet be not what Scripture calls sealed (Eph. 1:13) — i.e., be partakers of the gift of the Holy Ghost. But God desires not to leave any in that condition.
Now in three different ways was that gift bestowed in early days. 1st. The Spirit was poured out on the whole company at Pentecost. 2nd. Many saints, doubtless most, after that received the gift of the Spirit by the hearing of faith (Gal. 3:2), believing the Gospel of their salvation (Eph. 1:13). 3rd. Others again — and these Samaritans were in the last class — received the Holy Ghost by the imposition of the hands of Apostles. The history of the Samaritans in the past very probably accounts for this in their case. For though professedly descended from Jacob (John 4:12), they had started, and maintained since the days of Nehemiah,* a rival worship and a rival temple, erected on Mount Gerizim. Their position was really schismatical. It was independency. Hence they must learn that blessing only could reach them from Jerusalem. So not only had Philip left the capital to preach the Gospel to the Samaritans, but Peter and John also came down from it to give them the Holy Ghost. All their spiritual blessing was received through vessels connected with Jerusalem. Salvation was indeed from the Jews (John 4:22).
Simon detected. — The sorcerer evidently looked on with amazement, beholding the power of the Apostles displayed in conferring the Holy Ghost. He well knew how men regarded any one professedly even endowed with supernatural powers. He knew, too, what temporal profit he had himself reaped by dazzling the multitude with his sorceries. If only he could possess that power which Peter and John had exhibited, what gains would he make! In what estimation would he be held! Hence he offered them money, saying, "Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Ghost" (Acts 8:18-19). The power to give the Spirit he desired, not the blessing of receiving it. For that he cared not. The answer of Peter was instantaneous, crushing, and decided, negativing the request, and defining Simon's true moral condition. Baptised though he had been, he had no spiritual life in his soul. Conversion he had never known. In the new birth he had never shared. He was yet in the gall of bitterness and bond of iniquity, and on the road to perishing, unless forgiveness of that thought of his heart was accorded to him. Real believers will never perish. Simon was not yet in that class, and so beyond the danger of it. "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God [rather, the Lord], if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity" (8:20-23). Simon believed, we have read (13). Evidently it was intellectual faith without any real conscience work. His heart was still not right with God. Who, consciously sharing in Divine grace, could have made the request he did? Was conviction wrought in his soul by Peter's reply? Was his conscience at last really aroused? "Pray ye to the Lord for me, that none of these things which ye have spoken come upon me," was the unhappy man's response. He desired to escape Divine judicial dealing. But that apparently was all. He asked for their prayers, but made no confession of his sin, nor does it appear that he prayed, as told to do, himself. With this he disappears from the pages of inspiration. And any notices of him in ecclesiastical history, mixed up though they may be with fables, confirm the Apostle's expressed judgment of him — that he had no part or lot in the matter. Persistent opposition to the truth is uniformly reported of him, and unceasing hostility and bitterness against Peter seem to have characterised that sorcerer to the end.
Much joy had been known in the city before the converts received the gift of the Holy Ghost. What must they have experienced on the reception of that gift? Freedom of spirit before God they would then have come to know, and the consciousness of their relationship to Him must have been experienced, their very utterance, addressing Him as they must have done as Father, being the expression of it. Short, probably, was the stay of the two Apostles after fulfilling the true purpose of their mission. For having testified and spoken the Word of the Lord, they returned to Jerusalem, preaching, however, by the way in many villages of the Samaritans. How changed were the people of that province and that sect! When the Lord had been going towards Jerusalem, entering a village inhabited by them, He was forced to leave it; for they would not receive Him, because His face was set toward the mother-city — Jerusalem (Luke 9:53). Now Peter and John, who had been with Him at that time, met with no coldness, nor were they rebuffed by any in the Samaritan villages, though they were going up to Jerusalem. Samaria was receiving the Word of God. When the Spirit really works, prejudices of ages melt away, and what might have been thought insuperable difficulties are found to be no longer in existence. God prepares hearts, and the Word can then fall on them like the soft refreshing benediction of dew on the parched earth. What a field it must have been to cultivate! But other work was appointed the evangelist Philip. To that he will now betake himself.
A stranger to that eunuch thus made bold to address him. Naturally he might have repulsed such an one. Why should that simple man, without retinue or even one attendant to mark rank, presume to intrude on such a high official as he was? He was not travelling alone. Doubtless he had a goodly number with him. But when the Spirit prepares hearts, they are ready to welcome assistance; and the outward appearance of the individual, or the strangeness of such a meeting, raises no objection in the mind of the true inquirer. So the eunuch replied to the question put to him, "How can I, except some man [rather, one] should guide me?" He needed help. He confessed it. And believing Philip could give it, he besought him to come up and sit with him. The servant of Candace and the servant of the Lord were thus together; and the former, who probably was accustomed to be listened to with respect, now sat as a pupil at the feet of the evangelist.
The portion of the prophet Isaiah was that with which we are familiar as the fifty-third chapter of the book. How all was ordered of God! A helper was provided for the eunuch, and the passage he was reading afforded an opening for Philip to discourse of the Lord Jesus. To the eunuch, however, the meaning was as yet dark. The light that he would welcome had not illuminated those verses (Isa. 53:7-8). But now he had only to ask this stranger to get them opened up to him, and to learn of whom the prophet was writing. "Philip," we read, "opened his mouth, and beginning from this scripture, preached to him Jesus." What a time that must have been! The Lord's rejection when in life was foretold in the first verse (John 12:38). His ways in grace, in healing, etc., were predicted in the fourth verse (Matt. 8:17). His bearing our sins and the blessed result of that to us were stated in the fifth verse (1 Peter 2:24). His spotless innocence was asserted in the ninth verse (1 Peter 2:22). His burial in Joseph's tomb was announced in that same verse (Matt. 27:57-60). And God's appreciation of Him set forth in the last verse. To what a history in that one short chapter must the eunuch with wonderment and delight have listened! Never before had the Scriptures, we may well believe, seemed to him so full, and their teaching so interesting.
Baptism. — The effect was rapid and decided. Going on their way, they reached water, near, it would seem (if the Palestine Exploration Society's map is correct), to the modern Tell Hesy,* and the eunuch at once proposed to be baptised with Christian baptism. "See, here is water; what doth hinder me to be baptised?" Anxious to profess himself openly a disciple of the Lord Jesus, he commanded the chariot to stand still and the two, Philip and the eunuch, went down into the water, and he baptised him (Acts 8:36-38). Philip's mission to him had now ended. He had preached to him Jesus. He had baptised him at his own desire. Then "the Spirit of the Lord caught away Philip." He disappeared as suddenly, or more so, than he had come. The two who had met in the desert never met again on earth. The eunuch continued his homeward journey without deviating from his path by endeavouring to find out Philip. "He saw him no more" is the sacred writer's statement, who assigns the following as a reason "for," as we should read (not, and), "he went on his way rejoicing." Philip had done for him all that he had to do. The eunuch had received what he wanted. He had gone to Jerusalem to worship. He had left that city without any knowledge of Christian truth. He met Philip by the way, had Jesus preached to him, and went home a professed disciple of the crucified, risen, and ascended Lord. Of more than this we have no certain knowledge, so must await a coming day to learn what results, if any, attended him in his country on his return, supposing, as we must, that he sought to spread the Christian faith.
Judea evangelised. — Of Philip we learn a little more. He was found at Azotus, the ancient Ashdod, situated north of Gaza. He had travelled north-west from Tell Hesy, whilst the eunuch continued his journey south-west from that place towards Gaza. From Azotus Philip worked his way northward, preaching the Gospel in all the cities till he reached Caesarea. Samaria and Judea had been now evangelised, though there may have been places in each province as yet unvisited. Still the Gospel had been planted in both, and so the fulfilment of the commission entrusted to the disciples (Luke 24:47), and repeated in more detail to the Eleven (Acts 1:8), was being carried out. Further details of the work in these provinces are for the most part withheld, and the historian passes on to the circumstances connected with missionary work among the Gentiles. The record, then, of Philip's evangelistic labours has closed. We read no more of him till the Apostle Paul's visit to Caesarea on his last journey to Jerusalem before his first imprisonment, when he and his company found a halting-place in Philip's house, who had, we may suppose, definitely taken up his abode in that city, the seat of the Roman government of Judea (21:8-14). It is not unlikely that our historian then met Philip for the first time, and may have heard from the evangelist's mouth the story of his visit to the desert and of his intercourse with the eunuch.
Great things had been done, wonderful things had been witnessed; yet things more wonderful were to be displayed in the conversion of Saul, and in the immense diffusion of Gospel work in heathen lands.