The Book Of Acts

Introductory Lectures

William Kelly

Acts 1 Acts 2 Acts 3 Acts 4 Acts 5 Acts 6 Acts 7

Acts 13 Acts 14 Acts 15 Acts 16 Acts 17 Acts 18 Acts 19 Acts 20

Acts 21 Acts 22 Acts 23 Acts 24 Acts 25 Acts 26 Acts 27 Acts 28

First of all we see man in an entirely new place - man risen from among the dead and ascending to heaven. The risen ascended man, Christ Jesus, is the new starting‑point of the dealings of God. The first man afforded the great and solemn and saddening lesson of human responsibility. The cross had just closed the history of the race; for Jesus in no way shrank from all that was connected with the creature responsible here below, but met it to God's glory. He alone was capable of doing all; He alone solved every question; and this as a perfect man, but not a perfect man only, because He was very God. Thus was glory brought to His Father all through His life, - to God as such in His death; and glory to God not merely as one who was putting man to the test, but who was removing from before His face the root and the fruits of sin; for this is the wonderful specialty of the death of the Lord Jesus, that, in Him crucified, all that had hindered, all that had dishonoured God, was for ever met, and God infinitely more and after a better sort glorified than if there never had been sin at all.

Thus on the setting aside of the old creation, the way was clear for man in this new place; and we shall see this in the blessed book before us-the Acts of the Apostles, although I am far from meaning that the title is an adequate statement of its contents: it is but its human name, and man is not capable even of giving a name. It is a book of deeper and more glorious purpose than acts of the apostles could be, however blessed in their place. Flowing down from the risen man in heaven, we have God Himself displaying fresh glory, not merely for but in man, and this so much the more because it is no longer a perfect man on earth, but the working of the Holy Ghost in men of like passions as ourselves. Nevertheless, through the mighty redemption of the Lord Jesus, the Holy Ghost is able to come down holily and righteously, willing in love to take His place, not merely in the earth, but in that very race that had dishonoured God down to the cross of Christ, when man could go no lower in scorn and hatred of that one man who in life and death has thus changed all things for God and for us.

Acts 1

Accordingly this first chapter, and more particularly the verses (1‑11) that I have read, show us the groundwork, by no means unconnected with all that follows, but the most fitting introduction, as the facts were the necessary basis of it; and this the more strikingly because at first sight no man perhaps could have understood it thus. Indeed I doubt that any believer could have scanned this until there was a fair measure of intelligence in the revealed truth of God. And I do not mean merely now that truth which, being received, constituted him a believer, but the large infinite truth which it is the object of the Holy Ghost to bring out in this book as also throughout the New Testament. At first sight many an one may have found a difficulty why it was that the Spirit of God, after having in the gospel of Luke shown us Jesus risen and Jesus ascended, should take it up again in the beginning of the Acts. If we have had such questions, we may at least learn this lesson, that it is wise and good, yea, the only sound wisdom for us, and that which pleases our God, to set it down as a fixed maxim that God is always right, that His word never says a thing in vain, - that if He appear to repeat, it is in no way repetition after a human infirm sort, but with a divine purpose; and as the resurrection and the ascension too were necessary to complete the scheme of truth given us in the gospel of Luke, so the risen man ascending to heaven was necessary to be brought in again as a starting‑point by the very same writer, when God gives by him this new unfolding of the grace and ways of God in man.

We see then the Lord Jesus risen from the dead. We have the remarkable fact that He does not act independently of the Holy Ghost in His risen character any more than as man here below. In short, He is man, although no longer in that life which could be laid down but risen again; and the blessedness of man always is to act and speak by the Holy Ghost. So with the Lord Jesus, until the day in which He was taken up, it is said, after that He, through the Holy Ghost, had given commandments unto the apostles whom He had chosen. Resurrection does not supersede the Holy Ghost. The action of the Holy Ghost may be very different in resurrection, but there is still the blessedness of the power of the Spirit of God working by Him even though risen from the dead. It is not only that the disciples needed the Spirit of God, but that Jesus was pleased still through the Holy Ghost to deal with us so. But this is not all. Assembled with them, He explains that the Holy Ghost was to be given to themselves, and this not many days hence. It was the more important to state this great truth, because He had said a short time before "Receive ye the Holy Ghost;" and the ignorance that is natural to us might have used the words in John 20 to deny the further power and privilege that was about to be conferred in the Holy Ghost sent down from heaven. They were both of the deepest importance. It is not for us to compare for our preference. But of this I am persuaded, that to have the Holy Ghost according to the Lord's words on the resurrection‑day has its own blessedness as decidedly as the gift of the Holy Ghost sent down from above: the one being more particularly that which forms the intelligence of the new man; the other, that power which goes forth in testimony for the blessing of others. I need not say the order too was perfect, - not in power for others first, but as spiritual intelligence for our own souls. We are not fit vessels for the good of others until God has given us divine consciousness of a new being according to Christ for ourselves.

But there is more still. It was necessary too that they should know the vast change. Their hearts, spite of the blessing, had little realized the ways of God that were about to open for them. Thus not only do we hear the Lord intimating that the promise of the Father must be poured out upon them, but further, even after this, they asked Him whether He was at this time about to restore again the kingdom to Israel. This furnishes, as our foolish questions often do, the inlet for divine instruction and guidance. We need not always repress these enquiries from the Lord: it is well to let that which is in the mind come out, especially if it be to Him. Nor must His servants be impatient even at the curious questions of those that least understand; for the importance is not so much in that which is asked as in the answer. Certainly this was ever the case with our Lord and the disciples. "It is not for you," says He, "to know the times and the seasons, which the Father hath put in his own authority, but ye shall receive power." The measures and the fit moments that had to do with earthly changes were in the sole control of Him to whom all belonged. "But ye shall receive power" (for the two words are different), "after that the Holy Ghost is come upon you: and ye shall be witnesses unto me." It was not the time for the kingdom in the sense of manifested power; and this was in their desires. The kingdom in a mysterious form no doubt there is, and we are translated into it., and it is in the power of the Spirit. But emphatically it was to be a time of testimony till He returns in glory. Such is our place. Blest perfectly according to all the acceptance of Christ exalted in the glory of God, our business is to be witnesses to Him. And so the Lord tells the apostles, "Ye shall receive power when the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."

Then we have the finishing touch, if one may so say, to this introduction. The Lord ascends to heaven, but not with whirlwind nor with chariot of fire. It is not simply that He was not, for God took Him, as is said of Enoch, but in a way more suitable to His glory it is written here that "he was taken up, and a cloud" (the special token of the divine presence) "received him out of their sight."

While they looked steadfastly toward heaven, they hear from the angels who stood by them in white, that this Jesus that was taken up from them should thus come in like manner as they had beheld Him going into heaven.

Thus the only true foundation is laid, and heaven becomes the point of departure - not the earth, nor the first man, but the second man, the last Adam, from the only place that was suitable for Him according to the counsels of God. Such is the basis of Christianity. Altogether vain and impossible, had not redemption been accomplished, and a redemption by blood and in the power of resurrection. Redemption in se does not give us the full height and character of Christianity: man risen, and ascended to heaven, after the full expiation of sins on the cross, is necessary to its true and complete expression.

A further scene follows, by no means possible to be absent without a blank for the spiritual understanding. It must be proved manifestly that God had given even now a new place of blessing, and a new power too, or spiritual competency, to the disciples. At the same time they would have to wait for power of the Spirit in gift to act on others. Accordingly we see the disciples together, "continuing with one accord in prayer and supplication;" and in those days Peter stands up, and brings before them the gap made in the apostolic body by the apostasy and death of Judas. Observe how he brings out with an altogether unwonted force the scripture that applied to the case. This was in virtue, not of the promise of the Father for which they were waiting, but of that which they had already from Jesus risen from the dead. Hence without delay the disciples proceed to act. Peter says, "Of these men which have companioned with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be a witness with us of his resurrection."

It will be noticed that the words "ordained to be" are left out. Every one ought to be aware indirectly, if not from his own knowledge, that there is nothing in Greek to represent them. There is not, and there never was, the smallest pretence of divine authority for their insertion. It is hard to say how godly men endorsed so pure an interpolation - with what object can be easily surmised: it does not require a word from me.

"And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias." For these two had qualifications, as far as man knew, suitable to the requirements for an apostle, being the companions of the earthly path of the Lord Jesus. They had seen Him risen from the dead. Unable to judge between them definitely, the rest spread the matter before the Lord who must choose His own apostle. The mode of the disciples in this case, it is true, might seem peculiar to us; but I have no doubt that they were guided of the Lord. There is no reason from scripture to believe that Peter and the others acted hastily, or were mistaken. The Spirit of God in this very book sanctions the choice that was made that day, and never alludes to Paul as the necessary twelfth apostle. To do so would be, in my judgment, to weaken if not to ruin the truth of God. Paul was not one of the twelve. It is of all consequence that he should be permitted to retain a special place, who had a special work. All was wisely ordered.

Here then they prayed, and said, "Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen." Man never chooses an apostle; apostles did not, could not, elect an apostle: the Lord alone chose. And so they gave forth their lots after a Jewish fashion. The twelve apostles were clearly, as it seems to me, in relation to the twelve tribes of Israel, "and they gave forth their lots." This was sanctioned of God in the Old Testament when Israel was before Him; it will be sanctioned of God when Israel returns on the scene in the latter day. No doubt, when the assembly of God was in being, the lot disappears; but the assembly of God was not yet formed. All would be in order in due time. "They gave forth their lots;* and the lot fell upon Matthias; and he was numbered with the eleven apostles." We shall find a little later, yet before Paul appears, that "the twelve" are recognised. So says the Spirit of God.

* The true reading, as arrested by Å, A, B, C, D (corr.), and many ancient versions, is autoi'" (not autwn, as in D, E, the mass of cursives, etc.). The meaning is, "they gave lots for them." This meets the chief reasoning founded on the common text which Mosheim urges with his usual force against the view in which, he confesses, and the commentators agree (i.e., in representing Matthias as having been chosen an apostle by lot, agreeably to the ancient Jewish practice). It is evidently of no consequence who they were that set forth or appointed ( [esthsan) the two: some, like Alford, arguing that the whole company thus produced them; others, like Mosheim, contending that it must in all propriety have been the eleven apostles. I think that the vagueness of the phrase, without a defined subject, shows that the stress laid on either side is a mistake. It suffices to say, that two candidates were brought forward, possessed, as far as either apostles or disciples could say, of adequate qualifications. The Lord alone could decide: to Him all looked after the manner so familiar to the people of God. But Mosheim's conclusion destroys the whole point, besides doing violence to the text by confounding klh'ro" "lot" with yh'fo" vote or suffrage. It would bring in man's will and voice where the prayer just offered was an abandonment of it for the intervention of the heart‑searching God. This, no doubt, was natural to one who was swayed by Lutheran prejudice, and strengthened by the practice which undoubtedly prevailed (from the third century at latest), the assembly deciding by suffrage, not by lot, between the candidates proposed by those who took the lead in their affairs. There seems little difficulty in understanding. a Hebraistic extension of the word "gave" (1 Sam. 14: 41) for the more common "cast"; and as to the pronoun, it is as intelligible and correct in the dative, as in the genitive it is perplexing in sense, and, I think, inaccurate in form; for the article would be requisite with the substantive if it were the true reading. Compare J. L. Moshemii de rebus Christianorum ante Const. M. Comm. Saec. Pr. § xiv. pp. 78‑80.

Acts 2

But now, when the day of Pentecost was running its course, they were all with one accord together; for God put the disciples in waiting in the attitude of expectation and prayer and supplication before Him. It was good that they should feel their weakness; and this was indeed the condition of true spiritual power, as it always is for the soul (if not for testimony, certainly for the soul). "And 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 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." The manner of the Holy Spirit's appearing thus it is well to notice. It was exactly adapted to the intent for which He was given. It was not, as in the gospels, a testimony to the grace of the Lord, although nothing but grace could have given Him to man. It was not, as we find it afterwards in the Revelation, where mention is made of the seven Spirits of God sent forth into all the earth. The tongues were parted; for it was not a question of people being now made to speak of one lip. God was meeting man where he was, - not setting aside the ancient judgment of his pride, yet graciously condescending to man, and this to mankind as they were. It was no sign of government, still less of government limited to a special nation. The parted tongues clearly showed that God thought of the Gentile as of the Jew. But they were "as of fire;" for the testimony of grace was none the less founded on righteousness. The gospel is intolerant of evil. This is the wonderful way in which God now speaks by the Holy Ghost. Whatever the mercy of God, whatever the proved weakness, need, and guilt of man, there is not nor can be the least compromise of holiness. God can never sanction the evil of man. Hence the Spirit of God was thus pleased to mark the character of His presence, even though given of the grace of God, but founded on the righteousness of God. God could afford fully to bless. It was no derogation from His glory; it was after all but His seal on the perfectness of the work of the Lord Jesus. Not only did He show His interest for man, and His grace to the evil and lost, but, above all, His honour for Jesus. There is no title nor ground so secure for us. There is no spring of blessing that we are entitled so to boast of as the Lord: there is none that so delivers from self.

At this time too there were dwelling at Jerusalem men from all nations, we may say, generally speaking, under heaven - "Jews, devout men." And when it was noised abroad that the Holy Ghost had thus been given to the congregated disciples "the multitude came together, and were confounded, because that every man heard them speaking in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all of these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new the (or sweet) wine. But Peter, standing up with eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem." For he first addresses them on a narrower ground than that into which he afterwards branches out, and both with a wisdom that is not a little striking. Here he is about to apply a portion of the prophecy of Joel. It will be seen that the prophet takes exactly the same limited ground as Peter does. That is, the Jews, properly so called, and Jerusalem, stand in the foreground of Joel 's prophecy: so admirably perfect is the word of God even in its smallest detail.

The point he insists on, it will be noticed, was this - that the wonder then before them in Jerusalem was after all one for which their own prophets ought to have prepared them. "This is that which was spoken by the prophet Joel." He does not say that it was the fulfilment of the prophet. Men, divines, have so said, but not the Spirit of God. The apostle simply says, "This is that which was spoken." Such was its character. How far it was to be then accomplished is another matter. It was not the excitement of nature by wine, but the heart filled with the Spirit of God, acting in His own power and in all classes. "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: and I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: and it shall come to pass, that whosoever shall call on the name of the Lord shall be saved." There he stops, as far as Joel is concerned.

Then, verse 22, he addresses them as "men of Israel," not merely of Judea and Jerusalem, but now breaking out into the general hopes of the nation, he at the same time proves their common guilt. "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it."

And this the apostle supports by what David had spoken in Psalm 16: "I foresaw the Lord always before my face." The same psalm affords the clearest proof that the Messiah (and no Jew could doubt that the Messiah was in question there) would be characterised by the most absolute trust in God through an His life; that he was to lay down His life with trust in God just as unbroken and perfect in death as in life; and finally that He would stand in resurrection. It is the psalm therefore of confidence in God that goes right through life, death, resurrection. It was seen in Jesus, and clearly not applicable to David its writer. Of all whom a Jew could have put forward to claim the language of such a psalm, David would have been perhaps the uppermost one in their hearts. But it was far beyond that famous king, as Peter argued: "Men [and] brethren,* let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses."

* It may be well to guard the English reader from supposing that two classes are intended. The phrase is literally "men‑brethren," and means simply men who were brethren. - Let me add, that the true text in the last clause of verse 30 is simply, "to seat from the fruit of his loins on his throne."

Thus the fresh and notorious facts as to Jesus, and no one else, completely agreed with this inspired testimony to the Messiah. Nor was it confined to a single portion of the Psalms. "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear." But David is not ascended into the heavens. Thus Peter cites another psalm to show the necessary ascension of Messiah to sit at the right hand of Jehovah, just as much as he had shown resurrection to be predicted of Him as of no other. "for he says himself, Jehovah said unto my Lord, Sit thou at my right hand, until I make thy foes thy footstool." Who was the man that sat at God's right hand? Certainly none could pretend it was David, but his Son, the Messiah; and this entirely corresponded with the facts the apostles had beheld personally. "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." Thus the proof was complete. Their psalms found their counterpart in the death, resurrection, and ascension of the Lord Jesus the Messiah. God had made Him "both Lord and Christ;" for here the testimony is very gradual, and the wisdom of God in this we may well admire and profit by. In meeting the Jews, God condescended to put forth the glory of His own Son in the way that most of all attached itself to their ancient testimonies and to their expectations. They looked for a Messiah. But apparently all was lost. for they had refused Him; and they might have supposed that the loss was irretrievable. Not so: God had raised Him from the dead. He had shown Himself therefore against what they had done; but their hope itself was secure in the risen Jesus, whom God had made to be Lord and Christ. Jesus, spite of all that they had done, had in nowise given up His title as the Christ; God had made Him such. After they had done their worst, and He had suffered His worst, God owned Him thus according to His own word at His own right hand. Other glories will open there too; but Jesus Christ, of the seed of David, as Paul says, was to be raised from the dead according to his gospel. Timothy was to remember this; and Paul can descend to show the connection of the glorious person of the Lord Jesus with the Jew on earth, as he loved for his own relationship to behold Him in heavenly glory. Thus the link with the expectations of the earthly people, though broken by death, is reset for ever in resurrection.

Surprised, grieved, alarmed to the heart by that which Peter had thus forcibly brought before them, they cry to him and the other apostles, "Men [and] brethren, what shall we do?" This gives the opportunity for the apostle to set out in the wisdom of God a very weighty application of the truth for the soul that hears the gospel: "Repent," says he, which is a far deeper thing than compunction of heart. This they had already, and it leads to that which he desired for them: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." There is no true repentance unto life without faith. But it is according to God that repentance is put forward here rather than faith. The Jews had the testimony of the gospel, as well as the law; and now it had been pressed on them by Peter. Because they believed that testimony, brought home to their consciences, as we have seen, their hearts were filled with sorrow.

But the apostle lets them know that there is a judgment of self that goes far below any outburst of grief, any consciousness and hatred, even of the deepest act of evil, as undoubtedly the crucifying of Jesus was. Repentance is the abandonment of self altogether, the judgment of what we are in the light of God. And this was to be marked, therefore, not only by the negative sign of giving themselves up as altogether evil before God, but by receiving the rejected and crucified man, the Lord Jesus. Hence, to be baptized each one of them in His name for the remission of sins follows; "and ye shall receive the gift of the Holy Ghost."

This, therefore, is entirely distinct from faith or repentance. Believing, they had of necessity a new nature they had life in Christ; but receiving the gift of the Holy Ghost is a privilege and power beyond; and in this case it was made to be attendant on one's being baptized as well as repenting, because in Jews it was of the utmost moment that they should give a public witness that all the rest and confidence of their souls lay in Jesus. Having been guilty of crucifying the Lord, He must be manifestly the object of their trust. And so it was that they were to receive the gift of the Holy Ghost.

But indeed this gift is always consequent on faith - never identical with it. This is as sure as it is important to assert and to insist on, as well as to believe. It is no question of notion or tradition, the subject of which runs in quite another direction. I do not even allow it to be an open question, nor a matter of opinion; for plainly in every instance of each soul, of whom Scripture speaks, there is an interval however short. The gift of the Holy Ghost follows faith, and is in no way at the same instant, still less is it the same act. It supposes faith already existing, not unbelief; for the Holy Ghost, though He may quicken, is never given to an unbeliever. The Holy Ghost is said to seal the believer; but it is a seal of faith, and not of unbelief. The heart is opened by faith, and the Holy Ghost is given by the grace of God to those that believe, not in order to their believing. There is no such thing as the Holy Ghost given in order to believe. He quickens the unbeliever, and is given to the believer. Although we do not hear of faith in the passage, yet from the fact that the converted only were called on to repent, we know that they must have believed. True believing necessarily goes along with true repentance. The two things are invariably found together; but the gift of the Holy Ghost is consequent on them both.

And so the apostle explains. He says, "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." His words seem to carry a sense beyond Israel: how far he entered into the force of them himself it is not perhaps for any of us to say. We know that afterwards, when Peter was called upon to go to the Gentiles, he found difficulties. It is hard to suppose, therefore, that he fully understood his own words. However. this may be, the words were according to God, whether or not fully appreciated by Peter when he uttered them. God was going to gather out of the Jews themselves and their children, but, more than that, "those that were afar off, as many as the Lord our God should call."

And then we have the beautiful picture that the Spirit of God gives us of the scene that was now formed by His own presence here below, "Then they that [gladly]* received his word were baptized: and the same day there were added unto them about three thousand souls." They were added to the original nucleus of disciples, and "continued steadfastly in the apostles' doctrine and fellowship, [and] in breaking of bread and prayers."

* It appears to me that ajsmevnw", "gladly," was inserted in the commonly received text against the best testimony, as well as internal reasons. For the great uncials (M, A, B, C, D, etc.), supported by the Vulgate and Aethiopic, omit the word, which was probably suggested by Acts 21: 17, where it falls in as admirably as here it sounds somewhat out of season. Nearly the same authorities concur in omitting kai;, "and," between "the fellowship" and "the breaking of bread." This serves to strengthen the view that "the fellowship" goes with "the teaching of the apostles," though put as two objects instead of being combined by a single article in one idea; and it would throw the breaking of bread and the prayers similarly together.

Thus, after being brought into the new association, there arose a need of instruction; and the apostles were pre‑eminently those that God vouchsafed in the infant days of His assembly. Inasmuch as it was of the utmost importance that all should be thoroughly established in the grace and truth that came by Jesus Christ, they had a place peculiar to themselves, as above all others chosen of the Lord to lay the foundation of His house, and to direct and administer in His name, as we see through the New Testament. And then as the fruit of it, and specially connected, there was "the fellowship" of which we next read. Next followed the breaking of bread, the formal expression of Christian fellowship, and the special outward sign of remembering Him to whose death they owed all. Finally, but closely following the Lord's supper, come "the prayers," which still showed that, however great might be the grace of God, they were in the place of danger, and needed dependence here below.

"And fear came upon every soul: and many wonders and signs were done by the apostles. And all that believed were together, and had all things common." This peculiar feature is found in Jerusalem, beautiful and blessed in its season, but, I have no doubt, special to the Jerusalem condition of the church of God. We can easily understand it. in the first place all that composed the church were at that time in the same place. We can feel readily, therefore, that there would be a real and strong family feeling, but I doubt whether their mutual affections then rose higher than the sense of their being God's family. They really did constitute the body of Christ; they were baptized by one Spirit into one body; but to be that one body, and to know that such they were, are two very different things. The development was reserved for another and still weightier witness of the glory of the Lord Jesus. But having in its strength the sense of family relationship, the wonderful victory of grace over selfish interests was the fruit of it. If he or she belonged to the household of God, this was the governing thought - not one's own possessions. Grace gives without seeking a return; but grace on the other side seeks not its own things, but those of Christ.

Another trait is, that all savoured of divine as well as family life. The breaking of bread every day, for instance, was clearly a striking witness of Christ ever before their hearts, though also a kindred effect of the same feeling. Thus they sold their possessions and goods, and parted them to all, as one might have need.

And they "continued daily with one accord in the temple." This is another peculiarity. There was by no means as yet a manifest severance of the tie with Judaism, at least with the circumstances of its worship. We know that in principle the cross does make a breach, and an irreparable one, with all that is of the first man; but the power of old habits with the joy that overflowed their souls made them for the moment to be, I may say, better Jews. There was that now within which was far stronger liquor than had ever filled the old skins of the law, and these were sure to be broken in no long time. But for the present nothing was farther from the disciples' minds: they continued daily with one accord in the temple. Along with it was joined this new element - breaking bread at home; not "from house to house," as if it were a migratory service. There is no real ground to infer that they shifted the scene of the Lord's supper from one place to another. This is not the meaning. The margin is correct. They broke bread at home, in contrast with the temple. It might be the very same house in which the breaking of bread always took place. They would naturally choose the most suitable quarters, which combined convenience as to distance with commodiousness in receiving as many brethren and sisters as possible.

Thus these two features were seen to meet together in the Pentecostal church - the retaining of Jewish religious habits in going up to the temple for prayer, and at the same time the observance of that which was properly Christian - the breaking of bread at home. No wonder the new‑found joy overflowed, and they were found "eating their meat with gladness and singleness of heart." There is no reason to confound the breaking of bread with eating their meat. They are two different things. We find the religious life, so to speak, expressed in their going up to the temple, and in their breaking bread at home. We find the effect upon their natural life in their "eating their meat with gladness and singleness of heart, praising God, and having favour with all the people." There is the same double character.

"And the Lord added to the church," or "together," (for there is a fair question that may be raised as to the text in this last clause) "daily such as should be saved," or those that God was about to separate from the destruction that was impending over the Jewish nation, and, further, to bring by a blessed deliverance into the new Christian estate. The word swzomenou" does not express the full character of Christian salvation which was afterwards known. Of course we know that they were saved; but this is not what the word in itself means. It is simply that the Lord was separating those that were to be saved. The English version gives it on the whole very justly. Carefully remember that the meaning is not that they were saved then. The phrase in Luke has nothing to do with that question; it refers simply to persons destined to salvation without saying anything farther.

Acts 3

In the next chapter (Acts 3) a miracle is related in detail, which brought out the feelings of the people, especially as represented by their leaders (Acts 4). In going up to the temple, (for the apostles themselves went there,) Peter and John met with a man that was lame; and as he asked for alms Peter gave him something better (as grace, poor in this world's resources and estimate, always loves to do so). He tells the expecting man, "Silver and gold have I none, but such as I have given thee. In the name of Jesus Christ of Nazareth rise up and walk." The man instantly rises, according to the power of God, and is found with them, "walking, and leaping, and praising God; and all the people saw him."

This arrests universal attention, and Peter preaches a new discourse - that which has been justly enough called a Jewish sermon. It is thus evident that his indication of the Christian place of blessing in the chapter before (Acts 2) does not hinder him from setting before the men of Israel (for so he addressed them here), first, their awful position by the rejection of Jesus, and, next, the terms that God in His grace sets before them in answer to the intercession of Christ. "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his" - not "son," but "servant Jesus." We know Him (and the Spirit of God, who wrote this book, infinitely better knew Him) to be the Son of God. But we must always hold to what God says; and the testimony of God did not yet - and especially in dealing with the Jews - set forth all the glory of Christ. It was gradually brought out; and the more that man's unbelief grew, so much the more God's maintenance of the Lord's glory was manifested. And so, if they had with scorn refused Him in the presence of Pilate, when he was determined to let him go, - if they had denied the Holy One and Just, and desired a murderer to be granted, - if they had killed the Prince [leader, originator] of life, whom God raised from the dead, they had simply shown out what they were. On the other hand, His name, through faith in His name, (and they were witnesses of its power,) had made this man strong, whom they saw and knew: "Yea, the faith which is by him hath given him this perfect soundness in the presence of you all. And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled."

And then he calls upon them to repent, and be converted, that their sins might be blotted out, so that times of refreshing might come from the presence of the Lord. "And he shall send Jesus Christ, who was fore‑appointed for you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." God has accomplished His word by Moses the prophet; for Moses in no way took the place of being the deliverer of Israel, but only a witness of it, a partial exemplification of God's power then, but looking onward to the great Prophet and Deliverer that was coming. Now He was come; and so Peter sets before them, not only the coming, the Blesser's arrival and rejection in their midst, but the awfulness of trifling with it. Whoever would not bow to Him was to be cut off by their own Moses's declaration: "Every soul who will not hear that prophet shall be destroyed from among the people." And so it was that all the prophets had testified of those days: and they were the children of the prophets, and of the covenant which God made with their fathers, saying unto Abraham, "And in thy seed shall all the kindreds of the earth be blessed." The Seed was now come. It was for them, therefore, to declare themselves. Alas! they had already set up their will against Him; but at His intercession (what grace!) God was willing to pardon it all, did they but repent and be converted for the blotting out of their sins.

Thus we have here an appeal to the nation as such; for in all this it will be observed he does not speak a word to them of the Lord Jesus as Head of the church. We have no hint of this truth yet to anybody. Nay, we have not Jesus spoken of even in the same height as in the preceding chapter 2. We have Him in heaven, it is true, but about to return and bring in earthly power, blessing, and glory, if Israel only turned with repentance to Him. Such was the testimony of Peter. It was a true word; and it remains true. When Israel shall turn in heart to the Lord, He who secretly works this in grace will return publicly to them. When they shall say "Blessed is he that cometh in the name of Jehovah," the Messiah will come in fulness of blessing. The heavens will retain Him no more, but give Him up who will fill earth as well as heaven with glory. No word of God perishes: all abides perfectly true.

Meanwhile other and deeper counsels have been brought to light by the unbelief of Israel. This unbelief comes out in no small measure in the next chapter, which follows but might properly have formed a part of Acts 3; for in sense it is a continuous subject. "And as they spake unto the people, 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. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit many of them which heard the word believed; and the number of the men was about five thousand." Then, on the morrow, we have the council; and Peter, being by the chiefs demanded by what power or name they had wrought the deed, filled with the Holy Ghost, answers, "Ye rulers of the people, and elders of Israel, if we this day be examined of the good deed done to the impotent man, by what means he is made whole; be it known unto you all," (he is throughout bold and uncompromising) "and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner." Thus again reference is made to their own testimonies. "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved."

Acts 4

Unscrupulous as they were, they were thus confounded by the calm confidence with which the truth armed the apostles; and the more so, because their tone and language gave evidence that, whatever the power of the Holy Ghost wrought, it did not set aside 'their condition as illiterate men. Their words, etc., bore no polish of the schools; and truth spurns, as it needs not, dialectic subtlety. This magnified, therefore, the power of God so much the more, as man's skill was null. But at the same time there was the witness of the miracle that had been done. In presence, then, of the apostles clothed with the irresistible might of the Lord, and of the man whose healing silently attested it even as to the body, they could only command them to go aside, while they conferred together. A guilty conscience betrays its conscious weakness, however wilful. God invariably gives sufficient testimony to condemn man. He will prove this in the day of judgment; but it is certain to our faith now. He is God, and cannot act below Himself when it is a question of His own revelation.

On such occasions even those who profess most are apt to speak together, as if there were no God, or as if He did not hear them saying, "What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it." They would, if they could. Their will was engaged (sad to say!) against God, against the truth, against Jehovah and His anointed. "But that it spread no further among the people, let us straitly threaten them, that they may speak henceforth to no man in this name." Thus their lack of conscience could not be hid: witness their opposition to facts that they knew, and to truth that they could not deny. The apostles cannot but take the real seat of judgment, searching the hearts of their judges: "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. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. And being let go, they went to their own [company]." It is seen in this passage bow truly it has been said that we have a new family. They went to their own [company], and reported all that the chief priests and elders had said unto them." Accordingly we find them speaking to God in a new manner, and suitably to the occasion: "Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: who by the mouth of thy servant David hast said, Why did the heathen race, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together in this city [these last words being wrongly omitted in the received text] against the Lord, and against his Christ. For of a truth against thy holy servant [again it is servant] Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done. And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, by stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy servant Jesus." And God answered. "When they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost." They had received the Holy Ghost before; but to be "filled" with Him goes farther, and supposes that no room was left for the action of nature, that the power of the Holy Ghost absorbed all for the time being. "They were filled with the Holy Ghost, and they spake the word of God with boldness." Such was the effect. They were to be witnesses of Him.

"And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things in common." The Spirit of God repeated this, I suppose, as having a further proof of His action on their souls at this time, because many more had been brought in. "And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet," - a slightly different development from the second chapter. There we find that there was what might seem a greater freeness, and perhaps to some eyes a more striking simplicity. But all is in season, and it seems to me that, while the devotedness was the same (and the Spirit of God takes pains to show that it was the same, spite of largely increased numbers, by the continued mighty action of the Holy Ghost), still with this advance of numbers simplicity could not be kept up in the same apparent manner. The distribution made to each before was more direct and immediate; now it takes effect through the apostles. The possessions were laid at the apostles' feet, and distribution was made to every one according as he had need. Among the rest one man was conspicuous for the heartiness of his love. It was Barnabas, of whom we are afterwards to hear much in other ways of still more lasting moment.

Acts 5

But there is rarely a manifestation of God in the church without a dark shadow that accompanies it from the evil one. And farther we find this immediately. We are not to be alarmed by the presence of evil, but rather to be sure that where God works Satan will follow, seeking to turn the very good in which the Spirit acts into a means for introducing his own counterfeit to the dishonour of the Lord. Thus in the present instance Ananias and Sapphira sell some of their property, but keep back part of the price; and this was done deliberately by concert for the purpose of gaining the character of devotedness without its cost. in principle they made the church their world, in which they sought to give the impression of a faith that confided in the Lord absolutely, while at the same time there was a secret reserve for themselves. Now the manifest point of that which was then wrought by the Spirit of God was grace in faith: there was in no way a demand. Nothing could more falsify the fruit of the Spirit of God here than converting it into a tacit rule: there was no compulsion whatever in the case. Nobody was asked to give anything. What was gold or silver, what houses or lands, to the Lord? The worth of it all depended on its being the power of the Spirit of God - the fruit of divine grace in the heart. But Satan tempted them in the manner here described; and Peter, by whatever means he arrived at the conviction of it, arraigns the husband alone first. "Ananias, why hath Satan filled thine heart to lie to the Holy Ghost

It is a solemn thing to remember, that all sin now is against the Spirit. There may be, no doubt, the unpardonable sin of blasphemy against Him; but in truth all sin is sin against the Holy Ghost; and for this simple reason, that He has taken His place here. In Israel the sin was against the law, because the law was the testimony that God set in His sanctuary. By the law sin was measured in Israel; but it is not so for the Christian. There is now a far more serious and searching and thorough standard. Those that use the law now as a measure among Christians lower the test of judgment incomparably. Such a misuse of the law for righteous men does not at all prove that they are anxious about holiness or righteousness; it is a proof of their ignorance of the presence of the Holy Ghost, and the just and necessary effects of His presence. One has no thought, I repeat, of implying that it is not well meant. To be sure it is. It is simply that they do not understand the distinctive character of Christianity.

But this is a most serious error; and I doubt much whether all who in appearance and by profession take the place of owning the presence of the Spirit of God have by any means an adequate sense either of the privileges which are theirs or of the gravity of their responsibility. Now, Peter had. The days were early. There was much truth that had yet to be communicated and learnt; but the power of the presence of the Holy Ghost made itself felt. He at least seems to have realised the bearing of all, and so he deals with the sin of Ananias as one who had lied to the Holy Ghost. He bad kept back part of the price of the land. "Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power?" It was still his own. "Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God."

Forthwith Ananias comes under the judgment of the Lord. He fell asleep, and great fear came upon all them that heard these Words. "And the young men arose, wound him up, and carried him out, and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter said to her, Tell me whether ye sold the land for so much?" Thus there was an appeal to her conscience, without an atom of harshness in it. She had longer time to weigh what they were about; but in truth it was a conspiracy; not so much to injure others as to exalt themselves; but the end was as bad as the means were evil and odious in the sight of God. Christ entered into none of their thoughts or desires. Many a thing has been said untruly since, which was not so judged of God. But there was an especial offence at this time, in that, He having wrought so wondrously in blessing man with the best blessings through Christ our Lord, the practical denial of the presence of the Spirit should have so deliberately and quickly manifested itself for the express purpose of exalting the flesh which Christianity has set aside for ever. Hence Peter says, "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 they shall carry thee out . . . . And great fear came upon all the church."

Then we find the Lord accomplishing His word: greater works were to be done by them than even He Himself had wrought: never do we hear of the Lord's shadow curing the sick. And believers were the more added to the Lord. The unbelievers were warned, "and of the rest durst no man join himself unto them." Souls that bowed to the word were attracted, multitudes both of men and women; and the enemy was awed, in some quarters alarmed, and irritated in others. "The high priest rose up, and all they that were with him, and were filled with indignation. They laid their hands on the apostles, and put them in the common prison."

But the angel of the Lord shows his power; for this chapter is remarkable in giving us a picture not merely of the sweet activity of grace, but of divine power in presence of evil. We have seen the positive interference of the Spirit of God. At the end of the chapter before we had the second witness of it, after the foundation laid, and first witness given, in chapter 2. But here we have the proofs of His presence in other ways - power in dealing with the evil, and judging it within the church of God; next, power by angelic deliverance; thirdly, power by men in providence. Gamaliel in council is just as truly the effect of God's power working by man, as the angel in opening the doors of the prison and bringing the apostles out, - not, of course, so wonderful, but as real a part of God's working in behalf of His assembly and servants.

But there is another case. The very same men who were delivered by divine power are allowed to be beaten by man. Nay, not only do they take it quietly - these men about whom all the power of God was thus seen in action in one form or another; but they rejoice that they were counted worthy to suffer. Are we prepared for the same thing? Be assured, brethren, if we have any tie with Christ by grace, we belong to the same company: it is our own company; it is a part of our own heritage of blessing. It is not, I admit, according to the spirit of the age to deal with us after the same sort; but there is no real change for the better in the world to hinder the outbreak of its violence at any time. Is it not well therefore for us to realize to what we belong, and what the Lord looks for from us, and what it is He has recorded for our instruction as well as comfort?

After all this then we find that "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ." It is impossible that a human authority could be entitled to set aside the direct command of the Lord Jesus. The Lord had commanded them to go and preach the gospel to every creature. Men had forbidden this. It is very clear that the apostle Peter gives the prohibition only a human place now (Acts 5: 29). If men had told them to be silent, and the Lord bid them preach, the highest authority must be paramount.

Acts 6

Another form of evil betrays itself in the next chapter (Acts 6); and here again we find in the very good that God had wrought evil murmuring is found. It is not merely individuals as before; in some respects it is a more serious case: there are complaints heard in the church - the murmuring of Grecians against the Hebrews (that is, of the foreign speaking. Jews against the Jews, proper of the Holy Land), because their widows were neglected in the daily ministration. This forms the occasion for the provisional wisdom of the Spirit of God.

We have already seen with abundant evidence how truly the church is a divine institution, founded upon a divine person (even the Holy Ghost) coming down and, making it, since redemption, His dwelling‑place here below. Besides, we may now learn the working of this living power that is drawn out by the circumstances which call it forth. It is not a system of rules; nothing is more destructive of the very nature of the church of God. It is not a human society, with either the leaders of it or the mass choosing for themselves what or whom they think best, but the Spirit of God who is there meets in His wisdom whatever may be necessary for the glory of Christ. All this is preserved in the written word for our instruction and guidance now.

Here we have the institution of seven men to look after the poor who were in danger of being forgotten, or in some way neglected - at any rate, so they had complained. To cut off the appearance of it, and at the same time to leave the apostles free for their own proper work of a more spiritual kind, "the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

Thus we find two things: not only the apostles formally appointing, but the multitude of the believers left to choose, where it was a question that cone the distribution of their gifts. On the part of that governed the church of God, there ought not to be the appearance of coveting the property of God's people, or the disposal of it. At the same time the apostles do appoint those who were thus chosen over this matter. They were called of God to act, and so they do. "But we will give ourselves continually to prayer and the ministry of the word."

The principle of the choice too is striking; for all these names, it would appear, were Grecian. What gracious wisdom! This was clearly to stop the mouths of the complainants. The Hellenists, or Grecians, were jealous of the Palestinian Jews. The persons appointed were, judging from their names, every one of them Hellenists, or foreign‑speaking Jews. The troublers ought to have been not only satisfied but somewhat ashamed. Thus it is that grace, while it discerns, knows how to rise above evil; for murmuring against others is not the way to correct anything that is wrong, even if it be real. But the grace of the Lord always meets circumstances, and turns them to a profitable account, by a manifestation of wisdom from above. The field was about to be enlarged; and although it was but a poor root of man's complaints which led to this fresh line of action, God was moving over all, could use these seven, and would give some of them a good degree, as we find in Stephen soon and in Philip later. But He marked it in another way too, which showed His approbation. "The word of God increased," spite of murmuring; "and the number of the disciples multiplied in Jerusalem greatly;" and a new feature appears - "a great company of the priests were obedient to the faith."

Stephen then, full of grace and power (but One could be said to be full of grace and truth), is found doing great wonders. This draws out the opposition of the leaders of the Jews, who "were not able to resist the spirit and the wisdom with which he spake. Then they suborned men, who said, We have heard him speak blasphemous words against Moses, and against God. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, and set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us."

Acts 7

Accordingly, thus accused, Stephen answers the appeal of the high priest, "Are these things so?" And in his wonderful discourse (Acts 7), on which I can but touch, he sets before them the prominent facts of their history, which bear on God's question with the Jews at this moment. God had brought out their forefather Abraham, but He never gave him actually to possess this land. Why, then, boast of it so much? Those who, according to nature, vaunted loudly of Abraham and of God's dealings, were clearly not in communion with God, or even with Abraham. Spite of the love and honour that God had for their forefathers, he never possessed the land. Why, then, set such stress on that land?

But more than this. There was one of the descendants of the fathers who stands out most especially, and above all of the family of Abraham, in the book of Genesis - one man who, more than any other, was the type of the Messiah. Need I say it was Joseph? And how did he fare? Sold by his brethren to the Gentiles. The application was not difficult. They knew how they had treated Jesus of Nazareth. Their consciences could not fail to remind them how the Gentiles would have willingly let Him go, and how their voices and will had prevailed against even that hardened governor of Judea, Pontius Pilate. Thus it was manifest that the leading points of Joseph's tale, as far as the wickedness of the Jews, and the selling to the Gentiles, were rehearsed again in Jesus of Nazareth.

But, coming down later still, another man fills the history of the second book of the Bible, and indeed has to do with all the remaining books of the Pentateuch. It was Moses. What about him? Substantially the same story again: the rejected of Israel, whose pride would not hear when he sought to bring about peace between a contending Israelite and his oppressor, Moses was compelled to fly from Israel, and then found his hiding-place among the Gentiles. How far Stephen entered intelligently into the bearing of these types it is not for one to say; but we can easily see the wisdom of God; we can see the power of the Holy Ghost with which he spake.

But there was another element also. He comes down next to their temple; for this was an important point. It was not only that he had spoken of Jesus of Nazareth, but they had also charged him with saying that He would destroy this place, and change their customs. What did their own prophets say? "But Solomon built him a house. Howbeit the most High dwelleth not in [places] made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?" In short, he shows that Israel had sinned against God in every ground of relationship. They had broken the law; they had slain the prophets; they had killed the Messiah; and they had always resisted the Holy Ghost. What an awful position! and the more awful, because it was the simple, truth.

This brought out the frenzied rage of Israel, and they gnashed on him with their teeth; and he that charged them with always resisting the Holy Ghost, as their fathers did, full of the Holy Ghost looks up into heaven, and sees the Son of man, and bears witness that he sees Him standing at the right hand of God. And thus we have what I began with: we have the manifestation of the character of Christianity, and the perception of its power, and the effect produced upon him that appreciated it. We have not merely the Lord going up to heaven, but His servant, who saw heaven, open, and Jesus, the Son of man, standing at the right hand of God.

But there is more: for while they rushed now to silence the mouth which so completely proved their nation's habitual sin against the Spirit, they stoned him indeed, but they stoned him praying, and saying, "Lord Jesus, receive my spirit." They could not silence the words that told how deeply he had drunk into the grace of the Lord Jesus. They could not silence his confidence, his peaceful entrance into his place with Christ, associated consciously with Him as he was. And then we learn (it may be without a thought on his part) how grace conforms to the words of Jesus on the cross, and certainly without the smallest imitation of it, but so much the more evincing the power of God. For Jesus could say, and He alone could say rightly, "Father, into thy hands I commend my spirit." Jesus alone fittingly could say, "I commend my spirit." He who could lay down His life, and could take it again, could so speak to the Father. But the servant of the Lord could say, and rightly and blessedly, "Lord Jesus, receive my spirit." Nor was this all; the same heart that thus confided absolutely in the Lord, and knew his own heavenly portion with Jesus, kneels down and cries with a loud voice. This was not directed to Jesus only: no loud voice was needed there: a whisper would be enough for Him. The loud voice was for man, for his dull ears and unfeeling heart. With a loud voice he cries, "Lord, lay not this sin to their charge." What simplicity, but what fulness of communion with Jesus! The same who had prayed for them reproduced His own feelings in the heart of His servant.

I shall not now develop this subject more than other scenes of the deepest interest, but just simply and shortly commend to all that are here the beautiful witness that it affords us of the true place, power, and grace of a Christian.

Acts 8

We are now arrived at a turning‑point in the history, not merely of the church, but of the unfolding of the truth of God, and the manifestation of His ways. The death of Stephen, therefore, has in various points of view a great significance. And no wonder. His was the first spirit that departed to be with Christ after the Holy Ghost was given. But it was not merely one who departed to be with the Lord, which was far better; it was by the act of the Jews in the infuriate spirit of persecution. The very same people had done it who had so lately received with the utmost favour (not the truth, nor the grace of God, which is inseparable from His truth, but), at any rate, the mighty impress of the grace as well as of the truth which had produced unwonted largeness of heart, unselfishness of spirit, and joy and liberty, that struck the minds of the Jews accustomed to the coldness of death in their own system.

But now all was changed. What was most sweet soon became bitter, as it often is in the things of God. And when they understood the bearing of that which God had wrought here below - that it judged man; that it gave no countenance to the religiousness in which they boasted; that it showed most convincingly, and so much the more bitterly because convincingly, what God all through His testimony with them had expressly intimated, by the prophets as well as in the types of the law itself, that He had deeper purposes; that nothing on earth could satisfy Him; that it was in His mind, on the proved ruin of Israel, to bring in heaven and its things for a heavenly people even while here below: - now that this was made manifest, above all, in the testimony that Stephen had rendered to the very man that they had rejected and crucified, seen in glory at the right hand of God, it was unbearable. Could it be otherwise, when, spite of proud unbelief and conceit of distinctive privilege, they were forced to feel that they were none the less the constant resisters of the Holy Ghost like their fathers, who had been guilty themselves, and suffered the consequence of their guilt in their prostration to the Gentiles; to feel now that they themselves were no better, but rather worse; that there was the same unbelief bringing out its effects even more tremendously; that they were guilty of the blood of their own Messiah, who was now risen and exalted in the highest seat of heaven? All these things were pressed home by Stephen; indeed, I have simply touched on a very small part of his most telling address.

But the close lets us see more than this. There was the revelation now of Christ as an object for the Christian in heaven, and the revelation of Him too in a way entirely outside the narrow boundaries of Judaism. Stephen speaks of Him as Son of man. This is an essential feature of Christianity. Unlike the law, it addresses all; there is no narrowness in a rejected heavenly Christ. By the Holy Ghost there is imparted all the firmness of a divine bond, and all the intimacy of a real living relationship of the nearest kind. At the same time, along with this is seen universality in the going out of both the truth and grace of God, which could not but be foreign to the law. And although its character had to be yet more brought out by another and far greater witness of divine things who was still in the blindness of Jewish unbelief - at this very moment himself taking his own miserable part, though with a good natural conscience, in the death of Stephen, - all told powerfully upon the Jews, but lacerated their feelings to the utmost.

I have already touched upon the practical effects, and therefore will not enlarge on these now. My object, of course, is simply to give a sketch of the important book now before us, endeavouring to connect (as, indeed, evidently the chapter does connect) what was coming with what was past. Saul was consenting unto Stephen's death, and Saul was the expression of Jewish feeling in its best aspect. It was now guilty of resisting unto blood, not merely as their fathers had done, but the heavenly testimony of Jesus. Nevertheless the God that vindicated the honour of the crucified Jesus did not forget the martyred Stephen; and though there was an outburst of persecution, which scattered abroad throughout the region of Judea and Samaria all the believers that were in Jerusalem except the apostles, devout men were not wanting who carried Stephen to his burial. Clearly they were not Christians; but God has all hearts in His keeping. And they "made great lamentation over him." This was suitable to them. Theirs was not the joy that saw into the presence of God. They felt in a measure, and justly, the tremendous deed that had been done. And as there was reality at least in their feeling, they made suitable lamentation. But "as for Saul, he made havoc of the church, entering into every house, and dragging off men and women, committed them to prison." Religious persecution is invariably ruthless and blind even to the commonest feelings of humanity.

"Therefore they that were scattered abroad went everywhere preaching the word;" for the God who not only has hearts at His command, but controls all circumstances, was now about to accomplish that which He had always at heart, making the disciples to be witnesses of Jesus to the very ends of the earth, though first of all to Judea and Samaria. Accordingly we find, as the testimony had gone forth throughout Jerusalem at least, so now the old rival of Jerusalem comes within the dealings of God. Philip, who had been appointed by the apostles at the choice of the multitude of the disciples to care for the distribution to the poor, goes down to the cities of Samaria preaching Christ. This did not at all flow from his ordination. His appointment was to take care of the tables. His preaching Christ was the fruit of the Lord's call. Where man chooses for human things, we have the Lord recognising it. He would have His people, where they give, to have a voice. He would meet them in grace, stopping complaints, and showing that He honours and confides in their suitable choice. But not so in the ministry of the word or testimony of the Lord. Here the Lord alone gives, alone calls, alone sends forth. Philip, besides being one of the seven, was an "evangelist," as we are told expressly in another part of this very book (Acts 21: 8). It is important to distinguish between the two things - one, the charge to which man appointed him; the other, the gift which the Lord conferred. (Eph. 4) I merely make the remark in passing; though it will not be needed for most here, it may be for some.

Philip goes down, then, preaching Christ; "and the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did." But the testimony of miracles is apt to act upon the flesh. They are, indeed, a sign to unbelievers, and that such is the result we find shown us by the Spirit of God in the chapter before us. However graciously given of the Lord as a token to attract the careless minds of men, they are dangerous when they are made the resting‑place and the object of the mind; and this was the fatal mistake made then, and not merely there but by many millions of souls from that day to this. Faith never rests on any other ground than God's word. All else is vain, and apt to accredit. as well as entice man. There was indeed the unmistakable action of the Spirit of God on this occasion - the power that cast out unclean spirits and healed the sick, as well as the means of spreading joy throughout that city for the souls of men. Evidently it was power in external display, then so richly manifested, which acted on the fleshly mind of Simon, himself having the reputation of a great one, and before this the vessel of some kind of demoniacal power - the miserable power of Satan, with which he dazzled the eyes of men. But now finding himself eclipsed, like a wily man, his object was to avail himself of this superior energy if it were possible. His aim was not Christ; it was all for himself. He wished to gain fresh influence, not to lose his old: why not, by this new method, if possible, turn things to his own account?

Accordingly, among the train of those that received the gospel and were baptized, Simon is found. Philip had not the discernment to see through him: evangelists are apt to be sanguine. It may be that the Lord had not allowed the true character of Simon to be manifested to every eye at that moment. It did not escape the discerning eyes of Peter a little afterward. But as we are told here, "When they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women; and Simon himself believed also." Scripture does show, though it does not sanction as divine, a faith that is founded on evidence. And it continues still. So John often speaks of it; and the very one that tells us most of the divinely given character of true faith - who most of all lets us into its secret power and blessedness, even eternal life as bound up with it, - that same John is the one who more than any other furnishes instances of a mere humanly produced faith. Such was the faith of Simon. The gospel of Luke also describes what is similar; that is to say, a faith not insincere but human, not wrought of the Spirit but founded on the mind yielding to reasons, proofs, evidences, which are to it overpowering; but there is nothing of God in it: there is no meeting between the soul and God. Without this, faith is good for nothing, nor is God Himself honoured in His own word. Power was what struck Simon's mind - himself a devotee of power, who in times past had sunk indeed low, even to the enemy of God and man in order from any source to be the vessel of a power beyond man. He could not deny the might that proved itself without effort superior to anything he had ever wielded. This was what attracted him; and, as it is said here, "he continued with Philip" (there was no other bond of connection), "and wondered, beholding the miracles and signs which were done." A believer would have wondered more at the grace of God, and bowed in adoration before Him. Conscience would have been searched by the truth of God; and the heart would have been filled with praise at the grace of God. Neither one nor other ever entered into the thoughts or feelings of Simon.

And "when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John." It was of the greatest importance that unity should be kept up practically, not merely that there should be proclaimed the truth that there is unity, but that there should be the maintenance of it in practice. Accordingly Peter and John, two of the chiefs among the apostles, come down from Jerusalem. But there was another reason too. It was so ordered of God that the Holy Ghost should not at first be conferred on the disciples at Samaria: I do not mean merely on such as Simon or false brethren, but even on those that were true. Undoubtedly they could not have believed the gospel, had there not been the quickening operation of the Holy Ghost; but we must distinguish between the Holy Ghost giving life and the Holy Ghost Himself given.

Another thing too let me again and again remark: the gift of the Holy Ghost never means those mighty wonders of power which had acted on the greedy and ambitious mind of Simon Magus. The gift of the Spirit is not at all the same thing as the gifts. These gifts, at least such as were of an extraordinary sort, were the outward signs of that gift in early days; and it was of great importance that there should be a decisive palpable testimony to it. The presence of the Holy Ghost was a new and quite unexampled thing even among believers. Hence it is there were mighty powers that wrought by those who were employed by the Holy Ghost; as, for instance, by Philip himself; afterwards also by the disciples, when Peter and John came down and laid their hands upon them with prayer. The Holy Ghost came upon them, not merely, it will be observed, certain spiritual powers, but the Holy Ghost Himself. They had not those powers only, but this divine person given to them. Scripture is clear and unequivocal as to the truth of the case. I can understand difficulties in the minds of believers; and no one would wish to force or hurry the convictions of any; nor would it be of the slightest value to receive even a truth without the faith that is produced, and exercised, and cleared by the word of God. But at the same time to my own mind it seems to be only homage to God's word to affirm positively that of which I am sure.

I therefore must say that the gift of the Holy Ghost here is, in my judgment, clearly distinct from anything in the way of either a spiritual gift for souls or a miraculous power, as it is called. There followed also such signs, or outward powers; but the Holy Ghost was given Himself, according to the Lord's word - the promise of the Father, a promise which, as all know, was in the first instance assured to those who were already believers, and which was made good to them because they were believers, not to make them so. When redemption was accomplished, it was the seal of the faith and the life which they already had. There can be no doubt that the facts at Samaria were analogous; but this remarkable feature is to be noticed, that the Holy Ghost was here conferred by (not, as at Jerusalem, apart from) the laying on of the hands of the apostles. Of this we heard nothing in the divine history of the day of Pentecost; and I think that scripture is abundantly plain that there could have been nothing of the kind then and there. First of all, the apostles and the disciples themselves received it as they were waiting. The Holy Ghost came down upon them suddenly, with no previous sign whatever, except that which was suitable to the Holy Ghost when sent down from heaven - the mighty rushing wind, and then the tokens of His presence upon each were manifested. Yet there was no such requirement as imposition of hands in order to be the medium of it. But it would seem that special reasons operated at Samaria to make it necessary there. It was of all moment to keep up the links practically between a work which might have looked to many there, as now, not a little irregular. It was wrought not by those that had previously been always the great spiritual witnesses; for we hear of none ministering but the apostles, and indeed not even of all the apostles speaking, though it may be that they did. But here we have clearly a man who had been chosen for another and an external purpose by the church, but whom the Lord uses elsewhere for a new and higher purpose, for which He had qualified him by the Holy Ghost.

Nevertheless, care was taken to hinder all appearance of independence or indifference to unity. There was the freest action of the Holy Ghost, - sovereignly free, - and it is impossible to maintain this too stringently; and there was the utmost care that all should be left open for the Holy Ghost to act according to His own will, not only within the church, but also by evangelizing outside. For all that God took precaution to bind up together the work at Samaria with that which He had wrought at Jerusalem. Hence though Philip might preach and they receive the gospel, the apostles come down, and with prayer lay their hands upon them, and then they receive the Holy Ghost. To a reflecting believer it will be plain that the reasons for this do not hold at the present time. I merely make this remark lest any should draw from this the inference that there is a necessity for men commissioned from God to lay on hands now in order to confer such a spiritual blessing.

The fact is, that the notion of imposition of hands being a universal medium of conveying the Holy Ghost is certainly a mistake. On the greatest occasions, when the Holy Ghost was given, we have no ground to believe that hands were laid on any. There were two exceptional occasions on which one or more of the apostles so acted, but at times of more general interest and importance nothing of the sort was heard of. Take, as the most solemn moment of all, the day of Pentecost. Who that honours scripture can pretend that hands were laid on any then? Yet the Holy Ghost was given in especial power on that day. But what is more to the purpose for us Gentiles, when Cornelius and his household were brought in, not only no appearance of it is visible, but positive proof to the contrary. Peter was present, but he certainly laid no hand of his on a single soul that day before the Holy Ghost was given. So far from it, as we shall find by and by in Acts 10, the Holy Ghost was given while he was yet speaking, before they were so much as baptized. On the day of Pentecost they were baptized first, and then they received the gift of the Holy Ghost. At Samaria they had been baptized for some time, as we know. On believing they were baptized, as we are told in Acts 8; but they received the Holy Ghost after an interval, through the action of the apostles.

I refer to this just to show how far scripture is from countenancing the cramped ideas of men, and that the only way of truth is to believe all the word of God, searching out the special principle of God by which He instructs us in the different characters of His action. Surely He is always wise and consistent with Himself. It is we who by confounding matters lose consequently the blessedness and beauty of the truth of God.

Now the reason, as it appears to me, why divine wisdom led to this striking difference at Samaria, was the necessity of hindering that independence to which even Christians are so liable. There was special exposure to this evil which called for so much the greater guard against it at Samaria. How painful must it be to the Spirit of God if the old pride of Samaria were to rise up against Jerusalem! God would cut off the very appearance of this. There was the free action of His Spirit towards Samaria without the apostles, but the Holy Ghost was given by the laying on of their hands. This solemn act was not merely an ancient sign of divine blessing, but of identification also. Such, I suppose, therefore, was the principle that lay at the bottom of the difference of the divine action on these two occasions.

Then we find Simon struck not so much by an individual's endowment with miraculous power, as by the fact that others received it by the apostles' laying on of hands. At once, with the instinct of flesh, he sees a good 'opportunity for himself, and, judging of others' hearts by his own, presents money as the means of acquiring the coveted power. But this detects the man. How often our words show where we are! How continually too where we least think they do! It is not only in cases of our judgment (for there is nothing that so often judges a man as his own judgment of another); but also where the desire goes out after that which we have not got. How all‑important for our souls that we should have Christ before us, and that we should have no desire but for His glory! Not a ray of the light of Christ had entered the heart of Simon, and so Peter at once detects the false heart. With that energy which characterized him he says, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God." At the same time there is the pity that belongs to one who knew the grace of God, and saw the end of all in His judgment. "Repent, therefore, of this thy wickedness, and pray God if, perhaps, the thought of thy heart may be forgiven thee; for I perceive that thou art in the gall of bitterness, and in the bond of iniquity." God has no pleasure in the death of a sinner. Simon can only answer, "Pray ye to the Lord for me." He had no confidence in the Lord for himself - not a particle; for just as those who have confidence in the Lord have not an atom in man, his sole hope of blessing for his soul lay in the influence of another man, not in Christ's grace. "Pray ye to the Lord for me, that none of those things which ye have spoken come upon me."

The apostles then, after preaching in the various villages of the Samaritans, return to Jerusalem. But not so the word of God. The gospel goes forth elsewhere; it is in no way bound to Jerusalem. On the contrary, the grand bearing of this chapter is that now the tide of blessing is flowing away from Jerusalem. The holy city had rejected the gospel. It was not enough that they had rejected the Messiah, nor even that He was made Lord and Christ on high. They refused utterly the Holy Ghost's testimony to the Son of man glorified in heaven, and slew or scattered the witnesses, Who then was specially used as the instrument of the free action of the Holy Ghost elsewhere, without plan, without thought of man, and apparently the simple result of circumstances, but in truth God's hand directing all? Philip is told by the angel of the Lord to arise and go towards the south - towards "Gaza, which is desert." "And he arose and went." Strikingly, beautiful it is to see the devoted simplicity with which he answers to the call of his Master. I will not pretend to say that it cost him little, but am sure it would have been a heavy trial to many a man of God to leave that which was so bright, where He had wrought powerfully in using himself for His own glory. But he is truly a bondman, and at once is ready to go at the bidding of the Lord, who had given him to reap in joy where He had Himself tasted the firstfruits in the days of His own ministry here below. Samaria, which had held out against the truth, was now yielding the harvest that a greater than Philip had sown; and there was joy in that very Samaria where greater works were now done according to His own word.

But this was not enough for God. A man of Ethiopia, a eunuch of great authority under the queen of the Ethiopians, was returning after having gone up to Jerusalem to worship. He was going, back without the blessing that his earnest heart yearned after. He had gone up to the great city of solemnities, but the blessing was no longer to be found there. Jehovah's house had been left doubly desolate; Jerusalem had this added to her other sins that, when the blessing had come down from heaven, she would not have it. She despised the Holy Ghost as she had despised the Messiah; and no wonder therefore that he who had gone up to Jerusalem to worship was returning with the yearnings of his heart still unsatisfied. And not the angel but the Spirit guides now. The angel had to do with providential circumstances, but the Spirit with that which directly deals with spiritual need and blessing. So says the Spirit to Philip, "Go near and join thyself to this chariot." Philip acts at once, with alacrity hears the eunuch read the prophet Isaiah, and puts the question whether he understood what was read. The answer is, "How can I, except some man should guide me?" Thereon Philip is invited to come up and sit with him, Isaiah 53 being, as we know, the portion in question; and the eunuch asks of whom the prophet spoke these words - "of himself or some other man?" so gross was his darkness even as to the general point of the chapter. "Then Philip opened his mouth, and began at the very same scripture, and preached unto him Jesus." It was enough. That one name, through faith in it, what could it not accomplish? The facts were notorious; but of this we may be sure, that never had they been put together before the mind of the Ethiopian as then, never connected with the living Word and His grace. They were now put in contact with his wants, and all was instantly light in his soul. Oh, what a blessing it is to have and know such a Saviour! What a joy to be warranted to proclaim Him to others without stint, even to a soul as dark as the Ethiopian, who was then and there baptized!

Remember that verse 37 is only an imaginary conversation between him and Philip. The man just now so ignorant is not the channel that God was about to use for bringing out the remarkable confession that is introduced prematurely here. It was reserved for another of whom we shall read in the next chapter. This scene does show the stranger discovering the predicted Messiah in Jesus of Nazareth - the Messiah suffering, no doubt, but accomplishing atonement. Certainly the Ethiopian received the truth; but verse 37 had better be passed by in your minds, at least in this connection. All who are informed in these matters are aware that the best authorities reject the entire verse.

"He went on his way rejoicing." Though the Spirit of the Lord catches away Philip, so full is his heart of the truth that we may be sure all that occurred confirmed it in his eyes. How could anything seem too great and good to him whose heart had just made the acquaintance of Jesus? Did he not feel so much the more settled in Jesus as there was no other object now before his soul? It was the Lord that had brought Philip, and it was His Spirit that bad taken him away; but it was He too who had given him and left him Jesus for ever. Philip is found at Azotus, and passing through he preaches elsewhere.

At this point we come to the history of the call of another and yet more honoured witness of divine grace and Christ's glory. Saul of Tarsus was yet breathing out his threats and slaughter when the Lord was pursuing His onward gracious work among the Samaritans and strangers. The returning treasurer of Queen Candace was a proselyte, I suppose, from the Gentiles, living among them, not as a Gentile himself, but practically a Jew, whatever the place of his birth and residence. The time for the call of the Gentiles strictly was not yet come, though the way is being prepared. The Samaritans, as you know, were a mongrel race; the stranger may have been possibly a proselyte from among the Gentiles; but the apostle of the Gentiles is now to be called. Such is the unfolding of the ways of God at this point.

Acts 9

Saul in his zeal had desired letters giving him authority to punish the Christian Jews, and was found on his way journeying near the Gentile city that he sought. "Suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord?" All depended upon this. "And the Lord said, I am Jesus whom thou persecutest." What a revolution this word caused in that mighty heart! Confidence in man, in self, was overthrown to its foundations - all that his life had been zealously building up. "I am Jesus whom thou persecutest." It was the Lord undoubtedly, and the Lord declared He was Jesus, and Jesus was Jehovah. He dared not doubt longer: to him it was self‑evident. If Jesus was Jehovah, what then had his religion been? what had high priest or Sanhedrim done for him? Was it not then God's high priest, God's law? Unquestionably it was. How then could so fatal an error have been committed? It was the fact. Man, Israel, not merely Saul, was altogether blinded: the flesh never knows God. The despised and hated name of Jesus is the only hope for man, Jesus is the only Saviour and Lord. His glory burst on the astonished eyes of Saul, who surrenders immediately. It was not without the deepest searching of heart, though smitten down at once; for how could there be a question as to the divine power? How could its reality be doubted? As little could there be a question as to the grace exercised toward him, though the manner was not after that of man. The light that shone suddenly on him was from heaven. But it was God's way. The voice that said, "Saul, Saul, why persecutest thou me?" was from Jesus. "Who art thou, Lord?" he cried, and hears, "I am Jesus whom thou persecutest." How could he resist the heavenly vision?

Observe that, although the next words are beyond a question scriptural, and so far the case differs from verse 37 referred to in the last chapter, the last clause of verse 5 and the first of verse 6 belong properly speaking to two other chapters (Acts 22, Acts 26) rather than to this. I do not therefore comment upon these additions here: they will remain for their own real and suitable places. But Saul does arise from the earth. "And the men which journeyed with him stood speechless, hearing a voice, but seeing no man." But he had heard the voice of His mouth, and His words were spirit and life, eternal life, to his soul. Three days and nights he neither eats nor drinks. The profound moral work of God proceeded in that converted heart. Nevertheless even he, apostle though he were, must enter by the same lowly gate as another. And so we have the story of Ananias, and the ways of the Lord, - not of some great apostle, nor even of Philip, but a disciple at Damascus named Ananias, to whom the Lord spoke in a vision. And he goes, the Lord communicating another vision to the apostle himself, in which he sees Ananias coming in, and putting his hand on him that he might receive his sight.

The Spirit puts us in presence of the freedom of the servant, as he pleads with the Lord, for neither man nor even the child of God ever reaches up to the height of His grace. Ananias, wholly unprepared for the call of such an enemy of the gospel, slow of heart to believe all, expostulates, as it were, with the Saviour. "Lord," says he, "I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: and here he hath authority from the chief priests to bind all that call on thy name." But the Lord said unto him, "Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel."

Even here the intimation is sufficiently plain that the Gentiles were in the foreground of the work designed for Saul of Tarsus. But this was not all. It was to be emphatically a witness of grace in suffering for Christ's name: "For I will show him how great things he must suffer for my name's sake." And so it was. Ananias goes, puts his hand on him, addresses him by the sweet title of relationship Christ began, consecrated, and has given, telling him how the Lord, even Jesus, had appeared unto him. How confirmatory it must have been to the apostle's heart to learn that Ananias was now sent by the same Lord Jesus, without the slightest intimation from without, whether of Saul himself or any other man! "The Lord hath sent me that thou mightest receive thy sight, and be filled with the Holy Ghost." And every word was made good. "Saul arose and was baptized, and when he had received meat he was strengthened, and remained with the disciples for some time."

In due time follows the further development of the truth as to Christ in testimony. "He preached in the synagogues that Jesus is the Son of God." Such was the emphatic and characteristic presentation of His person assigned to the apostle, and this at once. It was not that Peter did not know the same, we are all aware how blessedly he confessed Him to be (not Messiah only, but) the Son of the living God while Jesus was here below. Nor is it that the other disciples had not the same faith. Surely it was true of all who really believed and knew His glory. Nevertheless "out of the abundance of the heart the mouth speaketh;" and he who loves to present the Lord in the depth of His personal grace, and the height of His glory, has surely a spiritual fitness for the expression of the heart's joy in that which faith has created within. Thus, although the others no doubt had the same Saviour taught them by the Holy Ghost, still there was not in every case the same measure of entrance or appreciation. Paul had it not more suddenly than with a heavenly splendour which was peculiar to himself; and thus there was a vast work soon wrought. There was a bringing out of that which belonged to Christ, not merely the place which Christ took, but that which He is from all eternity, - consequently that which is most of all intrinsically precious. He preached Him, and this boldly in the synagogue too, "that he is the Son of God." All that heard were amazed. "But Saul increased the more in strength, and confounded the Jews that dwelt at Damascus, proving that this is very Christ." The doctrine of His Sonship did not in the smallest degree, of course, set aside the Messiahship. This remained; but he preached Him rather in His own personal glory, - not as the Son of David, the servant, which was the great burden of Peter's preaching, made Lord and Christ; - not that He was the Son of man in heaven, as Stephen witnessed; but that this Jesus, the Christ, is the Son of God, - clearly therefore more particularly bound up with the divine nature, or godhead glory of Himself.

After this comes no slight discipline for Saul. As the Jews watched the gates to kill him, the disciples took him by night and let him down the wall in a basket. Thus we find the utmost simplicity and quietness. There is no show of doing great things; nor do we read of daring in any way: what is there of Christ in the one or the other? Contrariwise, we see that which outwardly looks exceedingly weak; but this was the man that was in another day to say that he gloried in his infirmities. He acts on that of which he afterwards wrote. He was led of God.

Then we learn another important lesson. "When Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple." God did not clothe him with such overwhelming influence that doors were thrown open to him though the greatest of the apostles. Oh why should any confessor of Christ - why should any child of God - shrink from rendering godly satisfaction to those that seek it? Why so much haste and impatience? Why should there be unwillingness to meet and submit to others when it is a question of reception? What earnest desire should there not be to bow to all that which is. due to the church of God? Here we find not even the apostle Paul was above it.

Not on the other hand that there ought to be a spirit of suspicion or distrust in the church or any Christian. I am far from saying that it was comely on their part to indulge in hesitation touching this wondrous display of divine grace. But what I want to press for our profit, beloved brethren, is that at any rate he who is the object of grace can afford to be gracious. Nor is there a more painful want of it than that kind of restiveness which is so ready to take offence at the smallest fear or anxiety on the part of others. Surely to shrink from their enquiries is nothing but self on our part. If Christ were the object of our souls, we should bow as one did called of God with incomparably better tokens of the Lord's favour than any other, - this blessed man, Saul of Tarsus. But if the church were distrustful, the Lord was not unmindful, and knew how to give courage to the heart of His servant. There was among them a good man, and full of the Holy Ghost, of whom we have had a happy report before, as we shall hear many (though not altogether unmingled) good tidings to the end. For indeed he was but man. Nevertheless, being a good man and full of the Holy Ghost, he seeks out and takes Saul to the apostles when others stood aloof, and declared unto them "how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus; and he was with them coming in and going out at Jerusalem." Grace can credit grace easily, understands the ways of the Lord, and disarms suspicion. it is beautiful to see how the Lord thus, even in the history of that which was unprecedented and might seem to lie outside Christian wants, provides in His blessed word for the every day difficulties we have to prove in such a day of weakness as ours.

After this wonderful working of God the church had rest. I say, "the church;" for there need be no doubt, I think, that such is the true form* of what is given us in verse 31. The common text and translations have "the churches;" but I believe that this faulty form crept in here, because the sense of the oneness of the church so speedily passed away. Hence people could not understand that it was one and the same church throughout all Judea, and Galilee, and Samaria. It was plain enough to see the Christian assembly in a city, even if it were as numerous as in Jerusalem, where it must have met in not a few different localities and chambers. The church, not merely in a city but in a province or country, is intelligible enough to man; but it soon became more difficult to see its unity in various and differing provinces. The change of reading here seems to prove it was too much for the copyists of this book. The reading sanctioned by the best and most ancient authorities is the singular - not the churches, but "the church." "Then had the church rest throughout all Judea and Galilee and Samaria." Undoubtedly throughout these districts churches existed; but it was all one and the same church too, and not different bodies.

* The external authority is very decidedly for the singular against the plural. Thus all the first‑rate Uncials, the Sinai, Vatican, Alexandrian, and Palimpsest of Paris, supported by some of the best cursives and all the best ancient versions, oppose the vulgar reading.

The following extract from the late Dr. Carson's Letters in reply to Dr. John Brown's Vindication of Presbyterianism will show how far an able and excellent man went astray in defending Congregationalism through not knowing that his argument was based, not on God's word, but on man's corruption of it. I quote from the original edition (Edinburgh, 1807): "Acts 11: 31. 'Then had the churches rest throughout all Judea, and Galilee, and Samaria,' etc.

Here I would be glad to know how this can be interpreted upon any other principle than that church in the single number was solely appropriated to a single congregation, when applied to an assembly of Christ's disciples. It is not the church of Judea, the church of Galilee, and the church of Samaria, but the churches of Judea, etc. Way, more, had these been Presbyterians, all under the same government, the phraseology would not have been even the church of Judea, and the church of Galilee, and the church of Samaria, but all these would have been in one church, and even then but a small part of a church. This phraseology would have been somewhat like this, 'The church had rest throughout Judea, Galilee, and Samaria,' - i.e., the part of the church that lies in these countries." (p. 378.) How startled this good man but excessively keen controversialist must have been, had he learnt that, beyond all just question, the only tenable text here is destructive of the notion of independent churches, and in reality gives the appellation to the entire body of the disciples throughout these regions, as standing on one common ground, and enjoying full intercommunion, though in these different districts. But that branch of criticism which consists in a full knowledge of the sources, a nice discrimination of the various readings, and a sound judgment in deciding the preferable text, as it is rarely found, so it certainly was not the forte of Dr. C. One hundred and fifty years ago, Dr. E. Wells, in his "Help for the more easy and clear understanding of the Scriptures" (Oxford, 1718), not only adopted the singular in his Greek text and his English paraphrase, but pointed out in his Annotations the great weakness of the argument drawn by dissenters from the plural ejkklhsivai, as if it favoured their system of separate churches.

The end of the chapter shows us the progress of Peter. He visits round about. It was no longer a question of Jerusalem only even for Peter, but without being called to the same largeness of work practically as the apostle Paul, he nevertheless passes throughout "all quarters" of Palestine, and comes down to the saints at Lydda, and is seen by those of Saron. At Joppa too was wrought a still more striking miracle of the Lord in Tabitha's case, already dead, than in that of Eneas, who had been paralysed for years. On these I need only remark how grace used them for the spread of the testimony. "All that dwelt in Lydda and Saron saw him, and turned to the Lord." "It was known throughout all Joppa, and many believed on the Lord." But at this point a still more important step was about to be taken; and the Lord enters on it with due solemnity, as we shall see in the following chapter. (Acts 10)

Acts 10

Little did the great apostle of the circumcision anticipate what was before him as he tarried many days in Joppa with one Simon a tanner. For hence the Lord called him to a new sphere - a task which, to a Jewish mind, was beyond measure strange. It would be a mistake to suppose that God had not wrought on the heart of Gentiles. We see such in the gospels. Cornelius was one of those who, among the Gentiles, had abandoned idolatry; but more than this was sometimes found. There were Gentiles who truly looked to the Lord, and not to self or man; who had been taught of Him to look for a coming Saviour, though they quite rightly connected that Saviour with Israel; for such was the burden of the promise. As there was a Job in the Old Testament, independent of the law and perhaps before it, so we find a Cornelius before the glad tidings in the New Testament had been formally sent to the nations. All know that there were Jews waiting for the Saviour. It is of interest to see, and should be better known, that among the Gentiles were not wanting such as worshipped no idols but served the true and living God. No doubt their spiritual condition was defective, and their outward position must have seemed anomalous; but Scripture is decisive that such godly Gentiles there were.

It is a fallacy then to suppose that Cornelius had no better than merely natural religion. He was assuredly, before Peter went, a converted man. To regard him as unawakened at that time is to mistake a great deal of the teaching of the chapter. Not that one would deny that a mighty work was then wrought in Cornelius. We must not limit, as ignorant people do, the operation of the Holy Spirit to the new birth. No man in his natural state could pray, nor serve God acceptably, as Cornelius did. One must be born again; but, like many others who had really been quickened in those days (and it may be even now, I presume), a soul might be born again, and yet far from resting in peace on redemption, far indeed from a sense of deliverance from all questions as to his soul. There is this difference, no doubt, between such cases now and that of Cornelius then, - that, before the mission of Peter, it would have been presumptuous for a Gentile to have pretended to salvation; now it is the fruit of unbelief for a believer to question it. A soul that now looks to Jesus ought to rest without question on redemption; but we must remember that at this time Jesus was not yet publicly preached to the Gentiles - not yet freely and fully proclaimed according to the riches of grace. Therefore, the more godly Cornelius was, the less would he dare to put forth his hand for the blessing before the Lord told him to stretch it out. He did what, I have no doubt, was the right thing. He was truly in earnest before God. As we are told here - and the Spirit delights to give such an account - "he was a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway."

Such was the man to whom God was about to send the gospel by Peter. Thus we must carefully remember that the gospel brings more than conversion to God. It is the message of life, but it is also the means of peace. Before the gospel was preached to every creature, a new nature was communicated to many a soul; but till then there was not and could not be peace. The two things are both brought us in the gospel - life brought to light, and the peace preached that was made by the blood of the cross. At the same time scripture shows there might be and often was an interval after the gospel did go forth. So from experience we know there is many a man that you cannot doubt to be truly looking to the Lord, yet far from resting in the peace of God. Cornelius, I apprehend, was just in this case. He would no more have perished, had it pleased God to have taken him away in this state, than any Old Testament saint, whether Jew or Gentile. No believer could be so ignorant of God and His ways of old as to imagine there ought to be any doubt about those who nevertheless were full of anxieties and troubles, and through fear of death were all their lifetime subject to bondage.

Even now, although it is the gospel that God sends out, we know well how many, through a misuse of Old Testament teaching, plunge themselves into distress and doubt. God does not suggest a doubt of His own grace to them, or of the efficacy of Christ's sacrifice for them: unbelief does. It was not so with Cornelius. He was not entitled to take the peace of the gospel till God warranted Peter to bring it to him. This was precisely what God was now doing; and the remarkable fact appears, that God did not wait for the apostle of the Gentiles to bring the good news to Cornelius. Is not this interlacing after a divine sort? It was not to be done by mere systematic rule of a human pattern. But just as the great apostle of the Gentiles was the one that wrote the final word of testimony to the Christian Jews in the epistle to the Hebrews, so the great apostle of the Jews was the one sent to fling open the door to the Gentile. It was Peter, not Paul, who was sent to Cornelius. The chapter itself proves that he had to be forced to go. He seems to have lost sight of the words of the Lord Jesus - that he was told by Jesus risen from the dead to preach the gospel to every creature. There was to be a testimony to an the nations. The promise was not merely to them and to their children, but to all "afar off, as many as the Lord their God should call." At any rate, the Lord now graciously interferes, and as he gives Cornelius to see a vision most instructive to him, so next day also there is to Peter another vision from the Lord.

Answering to the vision, messengers bring the apostle to the household of Cornelius, and Peter opens his mouth to the following effect: - "Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him. The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) that word, I say, ye know." I call your attention to this. Cornelius was not in ignorance of the gospel going out to the children of Israel, but it was precisely because he was a lowly‑minded believer that he did not therefore arrogate the blessing to himself. The very essence of faith is that you do not run before God, but receive what and as He sends to you. God had published it already to the sons of Israel, and the good man rejoiced in it. But for himself and his household, what could he do but pray till the rich blessing came? He valued the ancient people of God; nor is he indeed the only centurion that loved their nation. We are told of another who also built for the Jews their synagogue. Thus Cornelius was aware that God had sent the gospel to the Jews; but there was precisely where he necessarily stopped short. Was that word for him?

"That word ye know," says Peter, "which was published throughout all Judea, and began from Galilee, after the baptism which John preached; how God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him . . . whom they slew and hanged on a tree: him God raised up the third day, and showed him openly" (not to all the people, but) "unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people." Clearly the Jew is meant. "He commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. To him give all the prophets witness, that through his name whosoever," etc.

Here comes the telling word for him that feared the Lord and bowed to His word, though he was a Gentile. "Whosoever believeth on him shall receive remission of sins." Peter had not long learnt it himself. Had he not read or heard those words in the prophets? No doubt he had read them many a time, but no better than we have read them, and many other words likewise; and how little we understood any of them to profit until the mighty power of God gave it efficacy in our souls! In this case Peter had God's own direct warrant in the vision, not of the church (for this was not the meaning of the sheet let down from heaven), but decidedly of the call of the Gentiles. It was the obliterating of mere fleshly distinction between Jew and Gentile. God was meeting sinners as such, whatever they might be, giving no doubt a heavenly character to what had a heavenly source with a heavenly result. But there is not yet the revealed truth of the body, though involved in the word of the Lord to Saul of Tarsus when he said, "Why persecutest thou me?" Here it is not this, but simply the indiscriminate. grace of God to sinners of the Gentiles as certainly as to the Jews - to those who, in the judgment of the Jews, were nothing but refuse, vile, and unclean.

Peter then, with this new‑born conviction in his soul, reads the prophets with entirely fresh light and other eyes. Full of the truth himself, he speaks with the utmost simplicity to Cornelius, who with his household hears the blessed word. "To him give all the prophets witness." It was one concurrent evidence. "To him give all the prophets witness, that through his name whosoever believeth in him." There is no question of a Jew, but "Whosoever believeth in him." Alas! the Jews did not believe in Him; but whosoever did, let him be Jew or Gentile, "shall receive remission of sins." This precisely Cornelius had not known, nor could any one have known it till the work of redemption was done. The Old Testament saints were just as safe before the work of Christ as they were afterwards, but this work put them on a ground of conscious salvation before God. It was not a question of being saved in the day of judgment; nor is this the meaning of the term "salvation" in the New Testament. Salvation means that the heart enters into deliverance by grace as a present known public standing in the world. Nobody could have this till the gospel, and even after its publication God Himself sent specifically to the Gentiles; for He has His ways, as well as His times and seasons. God will always be Himself, and cannot be other than Sovereign.

Thus we see God had allowed things apparently to take their course. Israel had the truth presented to them as it was afterwards to all. It was their responsibility now as ever to accept the gracious offer of God. If Israel would have received, the Lord would have given. It was even, and urgently, pressed on them, but they refused with disdain the message, and rejected the messengers to blood. Accordingly the rejection of the very witness of Christ, speaking by the Holy Ghost - the rejection of Him to heaven - becomes the turning-point; and then by the Lord from heaven is now called forth the witness of grace as well as of the glory of Christ. Finally, after the call of Saul of Tarsus, Peter himself (as well for other reasons as in order to cut off the semblance of discord in the various instruments of His grace) is brought in to show the perfect balance of divine truth and the wonderful harmony of His ways. Thus the church would still retain its substantial character, and the testimony of God still bear the same common likeness, while room was left for whatever speciality of form God might be pleased to give the truth, and the unfolding of the ways in which God might employ one or another. Peter was the one then, not Paul, that announced the gospel to Cornelius, who by the Holy Ghost received it, and was not merely safe but saved. It was no longer simply a cleaving to a God of goodness who could not deceive and would not disappoint the soul that hoped in His mercy, "but the conscious joy of knowing his sins all one, and himself distinctly put on the ground of accomplished redemption as a known present thing for his own soul in this world. Such is salvation.

"While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost." Thus on the great Gentile occasion, as before on the Jewish at Pentecost, the medium of man completely disappears. It was as thoroughly according to God that the apostle should not lay his hands on any this day, as it was according to His wisdom that they should lay their hands on the Samaritans. It is granted that man sees difficulty in this: there is what he cannot reconcile; but be assured that the great point is, first, to believe. Settle it invariably that God is wiser than we. Is this too much to ask? After all, though it seems so simple as to be a truism, though nothing can well be conceived more certain; nevertheless, practically it is not always the plainest and surest truth that carries all before it in our souls. But to believe is the secret of real growth in the revealed wisdom of God.

On this occasion they of the circumcision see that the Gentiles receive the gift of the Holy Ghost; for they hear them speak with tongues and magnify God, and they were astonished. Then Peter says to them, "Can any man forbid water?" It was a public privilege he was warranted to confer on the Gentiles thus baptized of the Spirit. Water baptism is neither slighted nor is it put forward as a command or condition. The previous gift of the Spirit without the intervention of any human hand was the most effectual stopper on the mouths of the brethren of the circumcision who were ever prone to object, and would surely have forbidden water, if God had not undeniably given them the unspeakable gift of the Spirit. But this manifestation and fruit of gracious power silenced even the unruly and hard spirits of the circumcision. "And he commanded them to be baptized."

It may be observed passingly, that thus plainly baptizing is in no way a necessarily ministerial act. It may be all right and in perfect keeping that one preaching the gospel should baptize; but occasion might well arise where he who preached would avoid it himself. We know that Paul thanked God that so it was with himself at Corinth; and we see that Peter here did not baptize, but simply "commanded them to be baptized." God is always wise. It is too familiar how soon human superstition perverted this blessed institution of the Lord into a sacramental means of grace, duly administered by one in the line of succession.

Acts 11

The next chapter shows us Peter having to give an account of himself before those who had not witnessed the effects of the mighty power of God in the house of Cornelius. When the matter is rehearsed, the great argument is this, - "Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?" This brought the question to a simple issue; but here again, let it be noticed that the gift of the Holy Ghost belongs to those that believe. It is not His operation in enabling souls to believe, but a precious boon given to such as believed. "When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life." The Spirit of God alone quickens a person by faith in Christ. Without the action of the Holy Ghost faith is impossible; but this capacitating power and the gift of the Holy Ghost are two very different things, and the latter consequent on the former. If God had given them the Holy Ghost, as was manifest in sensible results, it was very evident that they must have by God's grace had repentance unto life. The Spirit given to the believer was a privilege over and above faith, and supposed, therefore, their repentance unto life.

Then follows another grave fact. It appears that the scattered men of Cyprus and Cyrene, who had gone in consequence of the persecution everywhere, and among other places to Antioch, preaching the word to none but the Jews, took courage now and spoke (not to the Grecians - for this had been done long ago, but) unto the Greeks, preaching the Lord Jesus." Those to whom they addressed themselves were really Gentiles. The word "Grecians" does not mean "Greeks," but rather Greek‑speak