Had any man of his own hand undertaken to write an account of the first establishment of Christianity on the earth, we may safely conjecture he would have given us a history very different from that recorded in the Acts. From the time of the Lord's ascension till the apostle's first journey to Rome, is the period of history it is concerned with, and yet we have little else than the labors of Peter and Paul. What were the labors of James the Less at Jerusalem, or of Thomas, the reputed apostle of India? Where were the others at work when Paul found only James and Peter at Jerusalem? (Gal. 1:18,1918Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. 19But other of the apostles saw I none, save James the Lord's brother. (Galatians 1:18‑19).) What was the immediate cause of John's banishment to Patmos? where did he labor before and after that? To answer these and kindred questions, we must go to the writings of men, for God has not seen fit by the Spirit to inform us.
Again, the history of Peter, as given us in the Acts, as well as that of Paul, breaks off in the middle of his work.
We read of his deliverance from prison, and of Paul, that he was kept a prisoner two whole years in his own hired house. Peter vanishes from sight in Acts 12:1717But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place. (Acts 12:17), to be seen no more except at the memorable meeting, whose details are recorded in chapter xv. As the apostle of the circumcision, it is plain, he regarded the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia as his especial charge; and we may gather from 1 Peter 5:1313The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. (1 Peter 5:13), that he did not in later any more than in earlier years remain fixed at Jerusalem. But where he went when he left Jerusalem (chap. 12:17), and what he did at Babylon, whatever place we understand by that name, is left a story untold. So, too, of Paul; beyond the first interview with the Jews at Rome immediately on his arrival, we get nothing but the brief notice, contained in chapter 28:30, 31, of the two years' residence at Rome of this most zealous of the servants of Christ. Had any one of his own accord sat down to write such a history, would he have stopped, unless prevented by some unforeseen occurrence, just when the apostle arrived, for the first time, in the great metropolis of the world? Surely he would have recounted some of the details of that first answer, when no man stood by him, but all forsook him. (2 Tim. 4:1616At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. (2 Timothy 4:16).) Perhaps, too, he would have given us some insight into the apostle's visit to Miletum, where he left Trophimus sick. (2 Tim. 4:2020Erastus abode at Corinth: but Trophimus have I left at Miletum sick. (2 Timothy 4:20).) And yet we would not say that the history is incomplete, unfinished, like Stephen's speech or Paul's defense (chap. xxii.); interrupted before the speaker had ended, with no after opportunity of completing it. Its composition betrays no such haste; for if Luke had been minded to have extended it, he had ample opportunity, when with the apostle shortly previous to his martyrdom (2 Tim. 4:1111Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. (2 Timothy 4:11)), of hearing from himself all the details of his imprisonment, and answer before the emperor's judgment-seat, even if he had not been an eyewitness of the events as they took place. But this is passed over, and all Paul's labors after those two years so briefly noticed. And why? May not the reason be simply this: The history of the Acts was not intended to give us man's work for God, carried on by the agency and supreme direction of the Holy Ghost; but the Lord's manner of working on earth, after His ascension, by the Holy Ghost, for and by man. Hence, when the great features of His work have been set before us, the history closes never to be resumed.
These great features are three in number. The Lord working in power for His people, manifested chiefly at Jerusalem; the Lord working by His word, manifested chiefly outside Jerusalem; the Lord acting in grace towards His failing servants, manifested so beautifully in His dealings with the Apostle Paul.
If we examine the facts recorded in connection with God's work in Jerusalem, we see the power of the Lord, in one form or another, is generally the prominent feature. Outside the city the first place is given, as generally, to His word. We have several speeches of Peter at Jerusalem, but they all fol-
low some manifestation of power, and give usually the reasons for its display. Peter preached on the day of Pentecost, showing how what had taken place was only what Joel had foretold; but he only speaks after those who witnessed it wondered what it was. The healing of the lame man at the beautiful gate brought crowds together, to whom those fearless words were spoken, which subjected Peter and John to be brought before the council. At Caesarea, on the contrary, we read of nothing but God's word by the mouth of Peter, which, listened to and received, was followed by the gift of the Holy Ghost. When the Lord would commence the work in Samaria, Philip went down and preached Christ to them. He worked miracles as well (chap. 8:6, 7), but we read, " They believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, and were baptized, both men and women." (Ver. 12.) So at Damascus (chap. 9.); at Antioch in Syria (chap. 11:19-21); at Salamis, and Antioch in Pisidia (chap. 13);
Derbe (chap. 14); Thessalonica, Berea, Athens (chap. 17); Corinth and Ephesus (chap. 18), it is the word of the Lord, and not the manifestation of His power, that arrested the attention of both Jews and Gentiles, and converted those who gave heed to it. At Paphos and Philippi we have accounts of miracles worked, but in each case it is only to remove the hindrance Satan put in the way of the free reception of the truths preached. The sorcerer, Elymas, is struck blind for a season, because he perverted the right ways of the Lord, and sought to turn away the deputy from the faith; and the damsel is delivered from the spirit of divination only after she has followed Paul and his company many days. For if the hostility of Satan to the truth could not arrest the progress of the work, the Spirit of God would not receive from him any testimony in its favor. At Iconium and Ephesus we have notices of other miracles wrought, but they seem to have been in confirmation of the word previously spoken. (Chapter 14:3;19. 11, 12.)
Nor,' need the miracle worked at Lystra be an exception to this rule, for it appears not unlikely that the word had taken hold of the impotent man's heart before, at Paul's command, he leaped up and walked. (Chapter 14:9.) At Jerusalem, with the exception of Stephen's speech, the word follows the manifestation of power.
How suited was all this to the work to be done. If the apostles could stand forth at Jerusalem and proclaim a revelation they had received from God, their opponents in the council and synagogue could meet them on similar ground, and affirm the necessity of adhering to that word given by God to Moses at Sinai. For He had appeared in their midst at Sinai, and manifested His presence afresh at Jerusalem. (1 Kings 8:10,1110And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the Lord, 11So that the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord. (1 Kings 8:10‑11).) They could and did oppose the disciples, as in the case of Stephen, with a revelation as much from God as that delivered to them. Did the followers of Jesus speak of a gift now given by God to none but those who believed on His name? The unbelieving Jew could point to the many marks of special favor bestowed on their forefathers. From the time of Abraham to the days of Daniel, Jehovah had often interfered in power on their behalf. Twice in the history of Abraham (Gen. 12:17;20. 18) had the Almighty interposed. For the deliverance of his descendants it was that the destroying angel had passed through the land of Egypt, and decimated the ranks of the Assyrian invader. For them the sun and moon had stood still, the stars had fought against Sisera, and the shadow retrograded ten degrees on the dial of Ahaz. For them the Red Sea had been divided into twain, and the waters of Jordan had stood on an heap, till all passed over dryshod. For Daniel, faithful to the God of heaven, the angel had come and shut the lions' mouths; and with Shadrach, Meshach, and Abednego, a fourth was seen in the burning fiery furnace, having the likeness of a Son of God. What nation but theirs could speak thus of God's intervention on its behalf, or exhibit so many proofs of His lovingkindness and tender mercy? How could such arguments be met except on their own ground? They could appeal to the power of God exerted so often in behalf of their fathers. Let them see now with whom and for whom He was working in power.
That nation, which formerly had experienced His intervention in power for their deliverance, must now witness His interposition in favor of those they persecuted and killed. They had crucified Jesus, and He, now at the right hand of God, had shed forth the Holy Ghost on His followers. At the temple gate a miracle, which none could gainsay, is wrought by two unlearned men, professedly in the name and by the power of that Jesus they had lately crucified; and when charged to speak no more in His name, these two humble fishermen bid defiance to the council. And still greater wonders are done, so that the sick are brought and laid in the street that the shadow of Peter passing by might overshadow them. From within and without the city, the sick and those afflicted with devils are brought, and all are healed. Despite the known displeasure of the council, the work spread; so to stop it, the whole company of the apostles are put in prison. In the morning the prison is empty, though bolts and bars are untouched, and the keepers are standing before the doors; but the men are found teaching in the temple " all the words of this life." The council then doubted where unto this would grow, and well they might. No threat could intimidate these men, no earthly power restrain them. Stronger measures are next resorted to, and Stephen is stoned. But here, too, though outwardly they seemed to triumph, he really triumphed over them. For, rising above the spirit which legitimately characterized Judaism, he cries not for vengeance on his persecutors, but implores their forgiveness from the Lord. And stranger still, one who was consenting to his death, and kept the clothes of the witnesses who stoned him, one who manifested by his acts that he was exceedingly mad against the Christians, is suddenly changed on his journey to Damascus. A light from heaven above the brightness of the sun, shone around him, his companions saw it, and heard him speak to some one evidently in answer to words, addressed to him, inaudible to them. In this case it was no weak enthusiast, nor any one seeking a fitting opportunity to declare himself on the side of the believers, but a man more hostile in spirit to the truth than the rulers themselves; for he solicited, unasked, letters from them to the synagogues at Damascus. Their most zealous instrument converted, the rulers pause in their career of outward opposition, and the " church had rest throughout all Judea, Galilee, and Samaria," (chap. ix. 31), till the civil power in the person of Herod, essays to put down the spreading sect, by striking at them in the city of Jerusalem. James, the brother of John, is killed by the sword, and Peter is kept in prison, guarded by four quaternions of soldiers, to be killed after the feast of the Passover. Twice had he been imprisoned before. To make all secure he is chained to two soldiers, and one night only intervenes before the time appointed for his execution. But that night the angel of the Lord awakes the apostle, while the sleeping guards are unconscious that the prisoner escapes them. He leaves the prison, and the iron gate which led into the city, opened to let the angel and Peter pass of its own accord, and he was free; and shortly afterward Herod, his hands stained with the blood of James, is smitten to death by the angel of the Lord.
On whose side then was God now? For whom was His power exercised? These displays of it for the deliverance of His people had a feature in them most peculiar. They were not miracles worked by men, but the direct interpositions of God on their behalf. It was the finger of God manifested in that very city of Jerusalem, of which He had said His name should be there. The arm of the Lord was again awake, but this time for the safety and shelter of those whom the rulers wished to put down. In no other place in the whole earth could His power, when exercised, have more plainly declared His approval of the apostles and brethren. Here, in the very center of those who claimed to adhere to, and support, the revelation He bad formerly given at mount Sinai by Moses, is the Lord showing Himself strong in favor of those, who announce a fresh revelation from the God of their fathers. The high priest and all the elders of Israel are arrayed on one side; the apostles and their converts on the other. On the one side is earthly power, and the prestige of many centuries; on the other side is human weakness, and a revelation, at the most, a few years old. And the Lord Jehovah, by the Holy Ghost, personally present on the earth, shows plainly in the very metropolis of Judaism, and under the shadow of that house which the Jews called His temple, who are His. His acts, His interpositions in power, to all who had eyes to see and hearts to discern, decided the question without equivocation or the possibility of a doubt. How convincing this should have been to their enemies, how encouraging it must have been to them. " The Lord of hosts was with them, the God of Jacob was their refuge."
But they had a work to do, to make known to Jews and Gentiles that One whom they owned as Lord and Christ. How should this be accomplished? By the display of power? No, but by the preaching of the word. Power reveals God as almighty, the word preached reveals Him as the God of all grace. Hence the next thing we see is the manifestation of the efficacy of the word of the Lord, and its suitability for all classes and nations, Jews and Gentiles, learned and unlearned, barbarian and civilized. Some of each are brought under its power, and show themselves obedient to the faith. Was the religion of Jesus to be propagated only by power, those, who succeeded the apostolic age, might well have trembled and shrunk back, appalled at the task before them. But since it was to be propagated by the word, the same word which was effectual then is effectual now-God's word applied to the heart by the Holy Ghost; and the same divine remedy suited then, is suited now. Whatever be the condition of darkness and ignorance now, it is not worse than that which reigned at Thessalonica or Lystra. Whatever be the pitch of civilization, and refinement, and intellectual activity the world may now exhibit, it will not surpass what could be formerly met with at Rome, Corinth, or Athens. The preached word was the instrument suited for them, it is equally suited for the civilized world now. Hence, outside Jerusalem, as has been stated, the prominent feature is the Lord working by His word. In Jerusalem, the need was to show that Christianity came from God. The display of God's power did that. Outside it, and to all the ends of the earth, the object was to point out what suits lost man. The word of God does that.
But there is something else displayed in the Acts-the Lord acting in grace toward His failing servant. If we speak of Paul's failure, we must not forget the honor due to him, surpassed by none, in zeal for the Lord's glory, and devotedness to the maintenance and propagation of His truth. Yet he failed, and the Holy Ghost has recorded it for our warning, instruction, and comfort, because the failure gave occasion for the display of God's grace towards His servant. How comforting to all, who are privileged to labor in the field, to contemplate the displays of grace to Paul. How often do we need it. Blessed be God, what was here shown to Paul can be shown to all His people. How could any, conscious of what they are in themselves, stand for one moment without the knowledge of it. If the Lord had displayed His power at Jerusalem, and manifested the efficacy of His word wherever preached, He will now display His grace to His servant, who has for the moment acted in accordance with his heart's desire, and not in accordance with the Lord's revealed will.
Paul purposed in spirit to go to Jerusalem, but the Holy Ghost on the way expressly forbad this. (Chapter 19:21;21. 4.) Not even a Paul can act contrary to the Spirit's expressed will with impunity. He adheres to his purpose, and before the week is out he is a prisoner in the hands of the Romans. If he had turned away when warned at Tire, he would have been free and able to labor as before. He goes to Jerusalem, but has no opportunity that we read of for active service. What is the result? He has disobeyed the direct word of the Holy Ghost. Will the Lord leave him now to himself? He must feel the consequences of his act, but he is also to experience the Lord's tender grace, manifested after failure. Alone in prison, with none who counseled his submission to the law to comfort him, the Lord stood by him and said, " Be of good cheer, Paul." What tenderness was there in this. It was no message from God like that by Nathan to David. It was no angel that He sent as at Bochim. But at night, when all the world is asleep, and Paul alone in his prison, the Lord Himself comes to him. Had he obeyed the Lord's word, would he have been there? He is not chided for his act; but surely this display of grace must have had for him a power, greater than any chiding or words of reproof. His disobedience is not passed over; but the Lord can show His grace. And now what honor is put on the lately failing servant. " As thou hast testified of me at Jerusalem, so must thou bear witness also at Rome." How often have those, who have in the main served an earthly master faithfully, been dismissed in the most summary way for some trifling inattention or fault. But the Lord here tells His servant of other work in store for Him, the high honor of being a witness for Him in the capital of the world. To Rome then he goes, after imprisonment at Caesarea, in the company on shipboard of 275 souls. What cause had all on board to thank God for Paul's presence among them. Gifted by God with a prescience which the sailors have not (chap. 27:10), he foresees and warns them of their danger. But they heed him not. A second time Paul breaks silence, when " neither sun nor stars for many days appeared, and no small tempest lay on them," to remind them of the previous warning which had come true, and to announce the safety of all on board, but the destruction of the ship (ver. 21-26) on a certain island. A third time he speaks, and this time the centurion gives ear, and the boat by which the sailors intended to escape is cut adrift, for Paul knew their purpose. (Ver. 31.) A fourth time he comes forward, and entreats all to take nourishment after an abstinence of fourteen days, assuring them that not an hair should fall from the head of any of them. (Ver. 34.) This time he gains the confidence of all. What a position did he occupy on board that ship. He cheered them when their misfortunes were at their height, and assures them of safety when no deliverance appeared at hand. To him all owe their deliverance from drowning (ver. 24) and the prisoners from death at the hand of the soldiers. (Ver. 43.) Reaching the shore, he restores to health the father of Publius, and others also who were sick. He a prisoner dispenses blessings, by the favor of his God as he proceeds to the judgment-seat. Such honor is put on him by the Lord. He reaches Rome according to His word, and, though a prisoner in bonds, by teaching sets souls free. He, who had failed by going to Jerusalem, is an instrument the Lord uses and honors at Rome. His failure is not overlooked, his bonds attest that; but the favor of the Lord is as clearly evidenced by the place of service and prominent position to which He calls His servant.
Here the book closes, complete in itself: The Lord's presence with His people, the power of His word on the earth, His faithfulness to His own, such are the chief features of this striking history. On high He was yet thinking of them. From the Father's right hand He watched over them; and the Holy Ghost was with them, as a witness of the truth, and a director of their work.
How precious is all this, and how sweet, that the last feature in the book should be the Lord's unfailing grace to His servant. For what He was then, that He is still. All that He was to Paul, that He will be to those who serve Him now. At this juncture the book concludes. The object in view is accomplished, and the historian lays down his pen.