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Tracings From The Acts of the Apostles

Or 30 Years of Christian Work

C E Stuart

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 Judæa, 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 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 dryshod. 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 was 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, 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.

INTRODUCTION

"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 unto 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.

The Uncial MSS

Taking the period covered by his Gospel and the Acts together, Luke travels over the first six decades of the Christian era - years these were of eventful interest indeed. Ere the period connected with his Gospel had closed, it became evident, and was openly confessed, that a great prophet had been raised up, and that God had visited His people (Luke  7:16 ). So declared the multitude of Nain, when the widow's son was brought back to life by the commanding voice of the Lord Jesus Christ. But they thought only of that which concerned Israel , and their words had no reference to anything beyond. In the second part of these eventful decades a new thing was witnessed. God had "visited the Gentiles, to take out of them a people for His name" (Acts  15:14 ). So spake James at the first Christian council. Interesting then, how interesting must this history ever be to us! Yet if the number of uncial MSS which have preserved its text be any guide to the estimation in which it was formerly held, it must be admitted that it did not meet with that general acceptance which it deserved. For of those containing the whole Gospels or parts of them, we can now reckon up sixty-six. Of those containing the Pauline Epistles, either wholly or portions, only twenty can be cited. But of the uncials which have handed down the Acts, either the whole of the book or but fragments of it, only fifteen in all can be named. [2] Copies therefore of the Acts in the days of uncial writing were evidently in no great request.

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 AD 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 Bezæ 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 (AD 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 (AD 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 (AD 326-373) and Cyril (AD 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 (AD 355-430) as well as Innocent of Rome (AD 402) agree in quite a different arrangement, naming the Acts after all the Epistles and just before the Revelation. [3] 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.

Attacks

Of course, like other books of Scripture, it has been attacked, both in ancient and in modern times. The Ebionites, Severians, Marcionites, and Manichæns 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 Cæsar. It lasted a considerable time between AD 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 AD 44. Then we read of the proconsulship of Gallio at the time that Paul was at Corinth . This is set down for AD 53. Another, and the last note of time, is the commencement of the procuratorship of Porcius Festus, AD 60. Assuming that the outpouring of the Spirit took place at Pentecost in the year 30 AD, Paul's conversion is set down at AD 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 Cæsarea, kept for the hearing of Caesar.

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 Judæa, 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.

 

1. SEVEN WEEKS
ACTS 1

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 14 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, cometh, 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 - i.e., 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 hath put in His own power." An answer this was in character with His words before the cross. "Of that day and that hour knoweth 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, Judæa, Samaria, and unto 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 chapter 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 unto 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, 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 executors of those judgments, so in character with that it may be that one speaks therein to John.

The Upper Room

The Eleven returned to Jerusalem , and assuredly communicated to the other disciples that which had taken place. Were these latter dispirited? There is no trace of it, though now they must have realised their orphan state (John  14:18 ); for the Lord had gone, and the Holy Ghost had not yet come. To the upper chamber where they abode the Eleven betook themselves, with the women, and Mary the mother of the Lord, and His brethren, a company apart from their Jewish acquaintances. Here for the last time the Apostles are severally enumerated, though in an order which varies from the lists in the three Synoptic Gospels (Matt.10; Mark 3; Luke 4). Only one Judas was now to be reckoned in the apostolic company, called in Matthew and in Mark Thaddeus (Lebbeus should in the former be probably omitted), but in Luke, as well as in this place in the Acts, designated as Judas of James. [4] "These all," writes our Church historian, "with one accord continued in prayer [5] with the women, and Mary the mother of Jesus, and with His brethren" (Acts  1:14 ). Such was their occupation, an expression of dependence and of desire. Here, too, for the last time are the women mentioned, and the Virgin likewise, save that Mary the mother of John Mark is introduced into the narrative in ch. 12. Personal service to Christ had characterised the women. That necessarily ceased, though doubtless they were still at work in their proper sphere. But He who had been their great object being no longer here, no more notice is taken of them after this time. Faithful they had been. Faithful they were still, and in prayer with the Apostles they continued. Another class we must remark on: "His brethren." These were distinct from any of the Apostles, and were perhaps brought to confess the Lord by His death and the knowledge of His resurrection. "Neither did His brethren believe on Him," John wrote (8:5). That could be said no longer. For those who with His mother had sought once to hinder Him in His work (Mark  3:31 ) are with her just after His ascension in the company of the Eleven in the upper room, as definitely and openly to be ranked among His disciples.

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 64:25 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.

Judas Iscariot

Peter had spoken of the traitor's end, and gave details then known, but not reported elsewhere. He confirmed the information furnished by Matthew, both that a field was bought with the thirty pieces of silver, and also that Judas died a violent death. There is nothing really inconsistent in the two statements about the purchase of the field. For that piece of ground, bought with the money, though the transaction was carried out by the chief priests, as Matthew declares, might be spoken of in the words of Peter: "This man purchased a field with the reward of iniquity." The money with which it was bought really belonged to Judas. Doubtless, had we full details, we should see that the account of both Apostles is correct in every particular. Both speak of the matter as one of common notoriety. And Matthew, who was present when Peter described the end of Judas, must of course have been quite conversant with that which his brother Apostle had stated. Ignorance or mistake on the part of either we cannot admit. Peter spoke of it a few weeks after the occurrence. Matthew, it may be, wrote his Gospel but a few years after the death of Judas, and when all the circumstances of it could not have been forgotten. Both profess perfect acquaintance with the facts they narrate, and write of them as commonly known. A mistake then, we repeat, we cannot admit, unless it could be demonstrated, which is impossible, that we have all the particulars of this sad history. Till that can be satisfactorily established, becoming modesty should make us believe that it is the lack of full particulars which causes any difficulty in harmonising the two accounts. We would add that there is nothing in Peter's statement which obliges us to believe that Judas killed himself on that spot known afterwards as Aceldama; and the name given to the field seems to have arisen from the money being the price of blood (Matt.27:6). [6]

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.

2. THE OUTPOURING OF THE HOLY GHOST
ACTS 2

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 unto 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 unto 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 unto 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. [7] 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.

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 bringing blessing. Later 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 unto 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. [8] Their work stopped. It was an act of government on God's part, and that act He has never reversed.

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 Cæsarea (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). [9] 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 Galilæan company in the language in which they were severally born. Galilæans, 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 northwest 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 Galilæans. 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 Judæa, and all ye that dwell at Jerusalem , be this known unto 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.

Pleading 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 v.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 hath 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.

Testimony to Christ

From Scripture explanation, thus furnished, of that which had perplexed the multitude, we are led on to hear why that manifestation had been vouchsafed. To make this plain, it was needful to announce the exaltation to glory at God's right hand of the Lord Jesus Christ, whom the Jews had but a few weeks before crucified. For the first time was this truth of tremendous import to Israel openly and fearlessly proclaimed. Peter does it, the rest of the Apostles standing up and concurring. Jesus of Nazareth (or, the Nazaræan) had been among them working in power, His mighty works attesting His approval by God. Delivered up in accordance with Divine and predetermined counsel, they by the hands of lawless men, as we should there read, had crucified and slain Him. How bold now, and uncompromising, is Peter, who had once quailed before a woman!

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 Nazaræan 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 proclaims 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 unto 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 unto you: but if I depart, I will send Him unto you." He had gone, and 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 Nazaræan, 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, taketh] of Mine, and shall show it unto 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 Nazaræan. Galilæans 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

The Answer

Simple and full was the answer: "Repent ye, and be baptised every one of you in the name of Jesus Christ for the remission of your [10] sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts  2:38 ,39). Repentance was called for. The death of Christ was no light matter. Judgment therefore of themselves, and of their ways, and a turning from them, was imperative. The Lord on the day that He rose commissioned His disciples to preach repentance. Peter here does it.

But more, Peter insisted on their being baptised in the name of Jesus Christ, for (or, unto) 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.

Christian Baptism

On baptism the Apostle laid stress - that baptism with water instituted by the Lord after His death and resurrection. Here for the first time is it mentioned as incumbent on disciples. What it expresses St Paul has taught us - viz., burial with Christ unto death (Rom.6:4; Col.2:12); hence it had no place, and could have had none, before the cross. It is the avowal of, and the way of entering on the path of, discipleship - the open declaration that, as baptised, people are in the company of the Lord Jesus Christ. Peter writes of it as saving those who carry out their Christian profession, as those in the ark were saved through the waters of the flood. It saves, he tells us (not by the external washing, the putting away the filth of the flesh, but the answer - or, demand [11] - of a good conscience towards God) by the resurrection of Jesus Christ from the dead (1 Peter  3:21 ). Both Apostles agree that it could have had no meaning before the cross. And both teach us that it was incumbent on all who desired to be enrolled as disciples after the cross. So Paul was baptised (Acts  9:18 ). And writing years after, he classes himself amongst such (Rom.6:4). " We are buried," He said, "with Him by baptism unto death." Peter, who had no need of it, having been a disciple, and openly known as such before the cross, could write as he really did, "Saves you ," not " us " (1 Peter 3:21), distinguishing himself from those who had submitted to it. Now the difference between those who were disciples before the cross and those acknowledged as such after it is quite borne out by the Lord's command to the former to baptise others (Matt.28:19), without one hint being dropped of the need of their being baptised. There was no need at all for it in their case. There was no one who could have done it.

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 unto 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, 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.

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.

What had taken place?

One had come whom the world could not see, and come to dwell in person on earth, and who had never dwelt here before. The Holy Ghost had come, and has remained on earth ever since. God in the person of the Spirit was really on earth. And He dwelt in a habitation wholly new - the House of God, the Church of the living God, the pillar and ground of the truth (1 Tim.3:15). Of old there had been, and still was, the assembly of the Lord, formed of a nation called out by God to be a witness for Him. In the midst of that nation He dwelt, from Sinai to the Babylonish captivity, and in a sanctuary erected in accordance with Divine revelation. Now afresh God dwelt on earth, but by the Spirit in the midst of a new assembly, called the assembly of the living God, and also the assembly or Church of Christ (Matt.16:16-18). By the Spirit, we say, not meaning thereby merely a spiritual presence. God in the person of the Holy Ghost was and is really dwelling on earth. The Church or assembly is actually His House. It is also His Temple. And in relation to Christ it is not only His Church or assembly, but also His Body and His Bride. Of all this the world was ignorant, and probably at first believers knew very little about it. Subsequent apostolic revelation has, however, taught us of these things, and given us to understand what an epoch it really was, when the Holy Ghost, for the first time since man was upon earth, formed for Himself a habitation down here, composed of all who professedly believe on the Lord Jesus Christ. What, then, must true Christians be to God? For now began to be formed that holy Temple , which still grows, composed of living stones, even of all true Christians. We can but just touch on all this here, and only further remark, ere passing on, that, whilst much of what we have just noticed was outside Old Testament revelation, we have the distinction therein between the congregation of the Lord, or, as Stephen called it, the assembly or Church in the wilderness, and the assembly of the living God - we have the distinction, we say, plainly marked for us in Psalm 22:22 by the Holy Spirit's comment on that verse in Heb.2:12. We learn from this latter that the assembly in that verse of the Psalm is the Christian Church or assembly, distinguished from that mentioned in v.25 of that same Psalm. The congregation in the former verse is the Church. The great congregation in the latter verse is the congregation of Israel - i.e., the nation (1 Kings 8:65; 2 Chron.7:8).

3. A MIRACLE AND ATTEMPTED INTIMIDATION
ACTS 3 to 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 in 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.

A Miracle

As they were going up a lame man was being carried, to be laid at the gate of the Temple called Beautiful, [12] to solicit alms. He lived, it would seem, on the charity of the public, extended to him as they entered the sacred precincts. Forty years old was he now, and daily was he carried and laid down at that gate. Had he ever seen the Lord passing in or out? Certainly, if he had, healing power had not been exercised on his behalf. Every cripple, every sick one, did not receive benefit from Him. Witness the great multitude of sick folk at the Pool of Bethesda, waiting there on the day that the impotent man was cured. Now, however, the hour in the counsels of God had arrived for this one to be made whole. Seeing Peter and John, he asked an alms. It was his wonted request. It was all he asked, and evidently all he expected (Acts 3:5). A little temporal relief he craved. He was, however, to get healing . He had been indebted to the kindness and support of others to get there, and was actually at the moment being carried, an evidence of his helplessness, when, in answer to his petition for an alms, Peter said, "Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ the Nazaræan walk" (3:6). We should here omit "rise up." The omission makes it more graphic. He was to walk.

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.

Peter's Address

Wonder and amazement filled the people when they saw the man walking, and they ran together unto the Apostles in the porch that is called Solomon's, greatly wondering (v.11). This porch, or portico, was a relic, it is said, of Solomon's work, which had escaped destruction till then. [13] In this same porch the Lord was walking when questioned by the Jews as to whether He was the Christ (John  10:23 ). In this same place, evidently one of concourse, the Apostles were found later on (Acts  5:12 ), before they were beaten by order of the Sanhedrin. To the assembled crowd Peter now addressed himself. In the previous chapter his audience of course was a mixed one, composed not only of native but of many foreign Jews speaking various languages, because collected from different countries upon earth. On this occasion, the feast of Pentecost being over, we may conclude that the foreign element, of which there was always some in Jerusalem (6:9), was reduced to its normal proportions. "Ye men of Israel ," he began, "why marvel ye at this" (referring probably to that which is stated in v.9); "or why look ye so earnestly on us, as though by our own power or holiness [rather, godliness] we had made this man to walk?" ( 3:12 ). No credit would they take to themselves, nor allow the people for one moment to think of them as something extraordinary. How different was this from Simon Magus, who, exercising Satanic power, gave himself out to be some great one (8:9). The natural man loves to exalt himself. The Apostles would give all the glory to God, and to His servant Christ Jesus. The miracle was undoubted. Peter distinctly admits it. But the power by which it had been accomplished was Divine.

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. [14] 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. [15] 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.

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 hath been appointed for [not, preached unto] 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 unto 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 Nazaræan. 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 Nazaræan, in allowing a miracle to be wrought in His own house in the latter's name. Jesus Christ, the Nazaræan, 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 ( 6:14 ). 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 the Council

The two Apostles, kept in ward for the night, for it was evening when they were arrested, were to be brought before the council on the morrow. These two Galilæan fishermen were for the first time placed in the position of defendants before the leading people of their nation. Annas, the high priest, [16] and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, with the rulers, elders, and scribes, were gathered together in Jerusalem . The sight of that assembly might naturally have overawed the prisoners. And perhaps it was intended by such an array to intimidate them. But did it? Their position, though to them a new one, had been foreseen by the Lord, who had warned them that they would be brought before kings and rulers for His sake. He, too, had encouraged them by the promise of the Holy Ghost to teach them what they should then say. His words were verified as to their standing before rulers. Would His promise also be fulfilled? We shall see. 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 unto you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth [or, the Nazaræan], 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 unto 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 unto you more than unto 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".

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 Galilæan fishermen, ignorant and unlearned men, as they regarded them, had braved the anger of the council, which confessed itself powerless to punish them.

Their own Company

Permitted, as it were, as we have been to be present at the deliberation of the council, we are now permitted to be present in the same way with the apostolic company in the place where they were assembled. The two rejoining the rest, repeated all that the chief priests and the elders had said unto them. Did any heart in the company quail? Did any question the propriety of the boldness of the two? All, we learn, were of one accord, and with one voice they lifted up their hearts unitedly in prayer to God as the Lord, the Adon or Adonai of the Old Testament - Luke probably translating into Greek what they uttered in Aramaic, and so using the term for Lord, Despotes , found in the Septuagint at times [17] as the Greek equivalent for the Hebrew Adon or Adonai. To Him, the Lord and the Creator, they turned, and quoted the opening clauses of the second Psalm, which they, divinely taught, understood had begun now to receive its fulfilment. The conflict of which it speaks had commenced with the Lord's condemnation and crucifixion. The Psalm is distinctly prophetic. To no king of old could it refer in any measure of fulness. Of the Lord Jesus, and of God's counsels about Him, and the advice to people with reference to Him (12) the Psalm treats. For the conflict then begun will only end in the final victory and supremacy of that Son, Jehovah's Anointed. 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 4:3.1). "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.

4. CORRUPTION AND PERSECUTION
ACTS 4:32 to 5:42

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 ( 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). 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 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.

Barnabas

Of many who contributed to it we know nothing. But of two different parties we are now to read: that of Barnabas, who gave up all the proceeds of the sale of his land; and that of Ananias and Sapphira his wife, who surreptitiously kept back part of theirs. Barnabas was a Levite. His own name was Joseph; [18] but he received the surname, or appellation, of Barnabas in consequence of the character of his ministry, as an exhorter. Evidently that was his special gift ( 11:23 ). And his surname, which means son of exhortation, rather than consolation, distinctly implies it. Here for the first time he appears on the scene, destined afterwards to play for a time no unimportant part in the great work of evangelising the heathen. A Levite, of the island of Cyprus , and therefore a Hellenistic Jew, he, in common with Paul, also one of that class by birth, was called out by name to commence the great missionary work in Asia Minor (13:2). At present all that we learn of him is that he sold his field - for Levites could possess land of their own - and of his own free will he laid the price of it at the Apostles' feet.

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 (v.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 hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? While it remained, was it not thine own? After it was sold, was it not in thine own power? Why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God" (v.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 hath Satan filled thine heart to lie to the Holy Ghost?" 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 unto death (1 John  5:16 ). Such is here exemplified.

A Result

On Christians, and on men in the world, an effect was produced. "Great fear came upon all the Church, [19] and upon as many as heard these things. And by the hands of the Apostles were many signs and wonders wrought among the people. And they were all with one accord in Solomon's porch. And of the rest durst no man join himself to them: but the people magnified them. And believers were the more added to the Lord, multitudes both of men and women" (Acts  5:11 -14). All were, for the time at least, solemnised. Hypocrisy received a warning and a check. Who not real would dare to join the company of those who had such power, and had exercised it? Nevertheless, the work of God went on. This attempt of the enemy to mar it completely failed. The Spirit was working in power as much as ever. Tokens of this in the signs and wonders wrought by the Apostles the crowd could take knowledge of, whilst the Word dealt with souls, so that the number of true believers greatly increased - multitudes, both of men and women, being added to the Christian community. The blessed effect of ministry in the Word - for many we learn became believers (14) - is just mentioned; but no notes of any Apostle's discourse at this time have been preserved.

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 tim