TRACINGS FROM THE ACTS OF THE
APOSTLES
IV. CORRUPTION AND
PERSECUTION.
ACTS IV. 32 - v. 42.
CHRISTIAN love continued unimpaired. "The multitude of
them that believed were of one heart and of one soul: neither said any one that
ought of the things which he possessed was his own; but they had all things
common" (Acts iv. 32). In thought and feeling, as well as in affection, they
were fully united, and they continued to give proof of this, in that they still
had all things common. Such was the picture which the Christian community
presented to an observer. Happiness, confidence, and love reigned among
them.
The Resurrection. An aggressive work, however, went on at
the same time. "With great power gave the Apostles witness of the resurrection
of the Lord Jesus" (33). To His resurrection the earnest attention of those
outside was especially called. It was one of the great subjects of early
apostolic preaching (i. 22, ii. 24-32, iii. 15, iv. 2-10, v. 30). Much hangs on
it. If the Lord is risen, it is because God has raised Him from the dead, and
has thus openly espoused His cause. He is risen, not like Lazarus, Jairus'
daughter, and others, to return to corruption, but never again to die (Acts
xiii. 34). Death has no more dominion over Him (Rom. vi. 9). He is alive, then,
for ever - the living One (Rev. i. 18). Moreover, He was raised, because it was
not possible that He should be holden of death (Acts ii. 24). For He was holy
and righteous, and His resurrection proclaims that. Decisive proof then of what
He was, His resurrection also bears on the future of all who die. For He is
become the first-fruits of them that are asleep, and the witness and pledge
that all will be made alive (1 Cor. xv. 20). This truth bears, too, on the fact
of a coming judgment, the certainty of which is thereby placed beyond
contradiction, the day being appointed, and the risen One being marked out as
the future Judge (Acts xvii. 31). All therefore are concerned in consequences
which flow from it. Saints, too, have a special interest in it, because it
demonstrates God's acceptance of the sacrifice of Christ, and assures them that
He, delivered for their offences, was raised for their justification (Rom. iv.
25).
To preach, then, the resurrection of Christ was to convict the Jews
of sin in putting Him to death, and to announce the defeat by God of all their
plans, stripping off at the same time that cloak of religious zeal in which
they had endeavoured to enwrap their conduct. It left them without excuse,
whilst it pointed to the ground on which forgiveness of sins was preached -
viz., God's acceptance of the sacrifice. "With great power," therefore, we
read," gave the Apostles witness of the resurrection of the Lord Jesus, and
great grace was upon them all" - i.e., the Christian community.
A
Common Fund. This grace was exemplified in contributions to the common
fund. Poverty characterised many of the saints at Jerusalem. More than once
alms were brought to them from afar (Acts xi. 29, 30, xxiv. 17). Want at this
time would have been felt by many had these contributions failed. But instead,
none among them lacked (iv. 34); and each in need received, and that daily (vi.
1), out of the common fund. Of the formation of this fund we have already read
(ii. 45). How it was replenished the historian here informs us. Free offerings,
the produce of sales of property, swelled the balance of this Christian
exchequer.
Barnabas. Of many who contributed to it we know
nothing. But of two different parties we are now to read: that of Barnabas, who
gave up all the proceeds of the sale of his land; and that of Ananias and
Sapphira his wife, who surreptitiously kept back part of theirs. Barnabas was a
Levite. His own name was Joseph; * but he received the surname, or appellation,
of Barnabas in consequence of the character of his ministry, as an exhorter.
Evidently that was his special gift (xi. 23). And his surname, which means son
of exhortation, rather than consolation, distinctly implies it. Here for the
first time he appears on the scene, destined afterwards to play for a time no
unimportant part in the great work of evangelising the heathen. A Levite, of
the island of Cyprus, and therefore a Hellenistic Jew, he, in common with Paul,
also one of that class by birth, was called out by name to commence the great
missionary work in Asia Minor (xiii. 2). At present all that we learn of him is
that he sold his field - for Levites could possess land of their own - and of
his own free will he laid the price of it at the Apostles' feet.
* So some
authorities render.
Corruption. To the other instance of
imparting to the common fund we are now to be directed. The happy and
prosperous condition of the assembly could not but attract the attention of one
unseen by mortal eye, yet ever ready to devise plans to mar, if possible, the
work of God. The happiness of our first parents, and their continued enjoyment
of the garden of pleasure, or delight (as the Hebrew word Eden means), was not
unnoticed by the devil, and he succeeded - for God allowed it - in breaking in
upon the one, and causing the termination of the other. The man became the
accuser of the woman, and both were driven out of Paradise, with the hope,
however, of the woman's seed to appear, who should bruise the serpent's head.
That One had appeared. But crucified by His creatures, who were led on to that
by the prince of this world, He had left earth, had ascended to heaven, and had
now sent the Holy Ghost from the Father. In consequence there was inaugurated a
work on earth such as had never been known before. Power was displayed, and a
ministry was in active exercise, which bowed hearts like bulrushes, and
steadily increased the number of the adherents of the new faith. To stop that
work if possible, or to mar it, if it could not be wholly checked, was the
design of Satan. Intimidation had been tried, but without effect. Other means
must therefore be resorted to. Nor was the enemy sparing in his attempts.
Corruption working from within should be attempted, and persecution from
without, and even martyrdom should follow.
For the former plan to be
carried out - that of corrupting - it was needful to find some within who could
be worked on by cupidity, in company with the desire of earning a title before
men for large-hearted liberality. For since some had been found who generously
and honestly parted with their possessions for the benefit of their poorer
brethren, the effort to introduce corruption within the assembly should be
masked under the semblance of truthfulness, and of as full a surrender of
earthly possessions. Instruments were forthcoming, and quickly utilised, in the
persons of Ananias and Sapphira his wife. Probably - for there is nothing to
indicate the contrary - they were home-born Jews, natives of the Holy
Land.
A possession they sold. Its extent or its locality is alike
unknown to us. We know it was land (v. 3-8), but its realised value, or the
amount kept back, these details Luke has not supplied. The two, the husband and
wife, were agreed in this act. And Ananias went to the Apostles and laid at
their feet a certain part of the sum they had received, whilst professing to
bring thither the whole of it. No human witness appeared against them. "Very
likely the purchaser was a Jew, who had no interest in exposing them. The plan
was in their eyes skilfully laid; and seemingly it was being successfully
carried out. A character they would earn for liberality as good as that
obtained by Joseph the Levite, who was born in Cyprus. Deceit and lying the
enemy doubtless hoped would thus get a footing in the assembly; and the leaven
working, the Spirit would be grieved, and God must necessarily come in as a
Judge, as He had in Eden in the day of the Fall. Such, probably, was the
devil's hope. He had succeeded in Eden: would he succeed at Jerusalem? The
devil had one object. Ananias and Sapphira, thinking only of themselves, had
another. All seemed going on prosperously for him and them, till the man,
having brought the money, and laid it at the Apostles' feet, Peter's unexpected
attack exposed the whole plot, and confounded the machinations of
Satan.
Ananias convicted. Direct and prompt was the Apostle's
challenge. "Ananias, why hath Satan filled thine heart to lie to the Holy
Ghost, and to keep back part of the price of the land? While it remained, was
it not thine own? After it was sold, was it not in thine own power? Why hast
thou conceived this thing in thine heart? Thou hast not lied unto men, but unto
God" (v. 3, 4). Ananias appears to have been the instigator in this matter; his
wife, we are told, was privy to it (2). In Eden the serpent approached the
woman. On this occasion he first turned to the man. And Peter addressed him in
a way evidently unlooked for. In the place of accepting the gift and commending
him, "Why hath Satan filled thine heart to lie to the Holy Ghost?" were the
first words of the solemn questions with which he met him. The Apostle, be it
observed, speaks to him as professedly a Christian, and holding him responsible
for yielding to the temptation (1 Peter v. 8, 9). Now the sin was great, far
more heinous than he or others might suppose. For in the assembly of
Christians, and professedly a member of it, he was in the company of those
amongst whom the Holy Ghost dwelt on earth. He had therefore lied to Him in
keeping back part of the price of the land when professing to have given up all
of it. He might think he had lied only to man. He had really lied to God. And
no extenuating circumstances could he plead. For no one demanded that sacrifice
of him. No one could force the sale of his property. No one could claim that
the price realised should be paid into the relief fund. He was perfectly free
to retain the land or to sell it, and when sold he had perfect power over the
disposal of its money value. Community of goods, it was thus authoritatively
declared, was by no means obligatory. Freedom there was for any to give.
Freedom, too, for any to retain their possessions, whether of land or of money,
only, whatever was done, was to be done in uprightness. And on this, the first
example, we believe, of the contrary, summary and solemn judgment had to be
awarded. Ananias, struck dumb, it would seem, for he said not a word,
immediately fell down dead, and was carried out for burial. How real and how
solemn a truth is that of the Spirit's personal presence in the assembly
!
Sapphira. On all present great fear came. Yet for a few hours
the matter could not have been noised abroad ; for Sapphira, his wife, came in
about three hours after, ignorant of that which had taken place. Taxed by
Peter, she stood to that to which Ananias and she had agreed. Judgment was
speedily pronounced. "How is it that ye have agreed together to tempt the
Spirit of the Lord? Behold, the feet of them which have buried thy husband are
at the door, and shall carry thee out." Adam and Eve were sentenced on the day
of their fall, and from it there lay no appeal. Ananias and Sapphira were
sentenced, so far as this world is concerned, on the day of their deceit, and
that solemn sentence was immediately carried out. God's governmental dealing
was displayed in the sentence passed on Adam and Eve. His governmental dealing
was also displayed in the case of Ananias and Sapphira. The entrance of sin
into the world brought death in its train. The first attempt to introduce
corruption into the assembly was visibly stamped out, as the bodies of the
offenders were carried out for burial. There is a sin unto death (1 John v.
16). Such is here exemplified.
A Result. On Christians, and on
men in the world, an effect was produced. "Great fear came upon all the
Church,* and upon as many as heard these things. And by the hands of the
Apostles were many signs and wonders wrought among the people. And they were
all with one accord in Solomon's porch. And of the rest durst no man join
himself to them : but the people magnified them. And believers were the more
added to the Lord, multitudes both of men and women" (Acts v. 11-14). All were,
for the time at least, solemnised. Hypocrisy received a warning and a check.
Who not real would dare to join the company of those who had such power, and
had exercised it ? Nevertheless, the work of God went on. This attempt of the
enemy to mar it completely failed. The Spirit was working in power as much as
ever. Tokens of this in the signs and wonders wrought by the Apostles the crowd
could take knowledge of, whilst the Word dealt with souls, so that the number
of true believers greatly increased - multitudes, both of men and women, being
added to the Christian community. The blessed effect of ministry in the Word -
for many we learn became believers (14) - is just mentioned; but no notes of
any Apostle's discourse at this time have been preserved.
* Here for the
first time really is the Church, or assembly, mentioned. That which did not
exist on earth when the Lord was here is now recognised as having been formed.
The assembly of Christ, the Church of the living God, was in existence, and was
quite distinct from the congregation of the Lord of the Old Testament
Scriptures. We say really mentioned, for the reader may remember that "the
Church" should be omitted in ii. 47. Between Matt, xviii, and Acts v. the term
never occurs.
Not so, however, is it with the signs and wonders. Of
these the historian has given us a sample. Healing power was richly displayed;
for the streets became somewhat like the wards of a hospital, seeing that the
sick were carried out into them, and laid upon beds and couches, waiting not
for medical consultation over their case, but that the shadow of Peter passing
by might overshadow them. Healing they looked for. Healing, we understand, they
got. God, who had acted in that solemn way in government, striking down those
two offenders by death - God was acting in this blessed way, bestowing healing
on diseased bodies, and communicating strength to enfeebled frames. Awe had
fallen upon all, as they heard of the power of death which had been in exercise
through Peter. Gladness now must surely have filled many a heart, as that
Apostle's shadow falling on them, disease and infirmity departed from them. Are
we not reminded at this juncture, as well as at a later time, of the Lord's
words in John xiv. 12: "Verily, verily, I say unto you, he that believeth on
Me, the works that I do shall he do also, and greater works than these shall he
do, because I go unto the Father" ? The effect of Peter's first sermon
illustrated this. The beneficial results of his overshadowing sick ones, as
well as the handkerchiefs brought from Paul's body (Acts xix. 11, 12), confirm
it. Nor was blessing confined to the inhabitants of Jerusalem. Multitudes came
from the cities round with sick folk, and those under demoniacal thraldom
received what was wanted. Every one was healed. Never before, surely, had such
sights been witnessed in Jerusalem and in its environs - the streets crowded
with sufferers craving relief ; the roads converging on the capital peopled
with afflicted ones on their way to get healing. How often since has one
suffering much in body been taken many miles, only to learn at the end that
there was no cure to be looked for, or even temporary relief to be procured !
At this time it was not relief that was administered; it was healing that was
dispensed. The God of all grace was working on hearts. The Father of mercies
was displaying His compassion in healing the sick, and delivering those vexed
with unclean spirits.
Renewed Efforts. Utterly impossible the
ecclesiastical authorities felt that such things should be permitted to go on.
And now they had, as they thought, a legal right to interpose, and to put the
movement down. The Apostles were acting in open defiance of the command of the
Sanhedrin, and were evidently enlisting more than ever the populace on their
side by the miracles wrought and the healing dispensed. Constituted authority
could not be thus bearded with impunity in the metropolis of Judaism. A blow
must be struck, which should be at once bold and effective, that all might see
that the authorities were not afraid to touch those whom the people, now more
than ever, magnified. So the high priest and all that were with him, which was
the sect of the Sadducees, arrested the Twelve and put them all in prison. On
the previous occasion the priests and the captain of the Temple - i.e., the
Temple guard - arrested Peter and John, who were in Solomon's porch (iv. 1).
They had jurisdiction within its precincts, and so interfered. But now it was
the Sanhedrin - at least the Sadducean members of it, with the high priest at
their head - which had power over matters ecclesiastical in connection with the
members of the nation, - a power conferred on the high priest by Julius Caesar
prior to the birth of Christ.*
* The terms of this part of Csesar's decree,
as given by Josephus, Ant, XIV. x. 2, are : "And if at any time hereafter there
arise any questions about the Jewish customs, I will that he [I.e., Hyrcanus
and his successors] determine the same." This decree, so important to the Jews,
was by command of Julius Cassar to "be openly proposed in a table of brass,
both in Greek and in Latin."
Divine Interposition. At what hour
the arrest took place is not recorded ; but as the council could only legally
sit by day, the examination of the Apostles was deferred till the following
morning. So to the common prison were they all consigned, the doors of which
were not only safely secured, but keepers stood before them likewise.
Impossible, their captors considered, that they should escape during the night.
Darkness now settled on the city ; but the eye of the Lord was on that public
prison, and on His servants therein confined; and ere morning came an angel had
opened the doors and had brought them out, and commanded them to go into the
Temple and to speak to the people "all the words of this life." At about
daybreak they began to carry out their commission without fear of any possible
consequences; and when the council was assembling to try them, they were
preaching to the people in the Temple, though as yet the council was unaware of
that. Sending, however, officers to the prison to summon them, it was
discovered that the prison was empty, and the prisoners had escaped. But when
and how, none of the guard could say, nor could the officers sent to bring the
prisoners suggest. All seemed secure outside the prison; the keepers were
there, and the doors were shut. None of the guard had seen them opened, and
none of them entertained the slightest suspicion that they were guarding an
empty gaol! Angelic power, however, could, and did, open the doors without
arousing the keepers. For when God pleases He can cause a deep sleep to fall on
men - supernatural slumber, which keeps its subjects in its embrace, till the
Almighty permits them to shake it off. It may very probably have been thus in
this case.
Before the Council. Returning without the prisoners,
the officers had to tell the council that their errand had proved abortive. All
seemed, they said, secure without, but the prisoners were not within, nor could
they tell whither they had gone - no trace of them was left. It was no ordinary
escape from custody, nor was there any proof of treachery in the guard.
Perplexity filled the minds of the authorities, and they appeared thoroughly
baffled, till word was brought that the Apostles were in the Temple, very
actively propagating their doctrine. Sending thither for them, they were
brought, but without violence, the officers fearing the people; and now
confronting the council, they heard what the high priest had to say against
them. "We straitly charged you" - so we should read - "that ye should not teach
in this name: and behold, ye have filled Jerusalem with your doctrine, and
intend to bring this man's blood upon us " (v. 28). Disobedience to the
ecclesiastical authority was the offence put in the foreground, whilst evidence
of a short memory was manifested in the concluding words of the high priest.
The attempt to make the Apostles transgressors was specious, but ineffectual.
The Pharisaic section of the council evidently laid no stress on that. And as
for the charge of " intending to bring this man's blood on us," it was foolish
in the extreme. For had not the chief priests and scribes in answer to Pilate
cried out, "His blood be on us, and on our children" ? (Matt, xxvii. 25). They
then and there accepted the responsibility of putting the Lord to death. Weak
indeed was this attempt to put the Apostles in the wrong. They knew full well
the resolute reply of Peter and John, when before the council on the previous
occasion, and the grounds on which they then based their refusal to bow to the
command of their judges. "Whether it be right in the sight of God to hearken
unto you more than unto God, judge ye. For we cannot but speak the things which
we have seen and heard" (Acts iv. 19, 20). Threaten they might, as they did;
but there was One whom Peter and John feared far more than the council, and
hence they had refused compliance with their former demand.
And now, in
answer to the high priest, Peter, a second time the spokesman, and here for all
his colleagues, thus delivered himself: "We ought to obey God rather than men"
Did the rulers raise a question of disobedience of the authorities? There was
another authority greater than them - even God. If these two are in conflict,
God must be obeyed and human authorities be disregarded. That question simply
settled, the charge of filling Jerusalem with their doctrine was next taken up.
How could they help that, considering what God had done, and was doing by the
presence of the Holy Ghost. So Peter proceeded: "The God of our fathers raised
up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with His
right hand to be a Prince and a Saviour, for to give repentance unto Israel,
and forgiveness of sins. And we are witnesses of these things; and so is the
Holy Ghost, whom God hath given to them that obey Him" (v. 29-32). The offence
was repeated, and the guilt of the rulers in crucifying the Lord was reaffirmed
to their face. Their anger was therefore kindled.
Cut to the heart,
they now took counsel to slay them. No threats, nor imposing display of
authority, could stop the mouths of their prisoners. Death only could close
them, and rid them of such persistent accusers. To death they wished to consign
them. At this juncture, however, a hindrance was discovered. The council must
condemn them. Could the council be persuaded to do it? Could they secure a
unanimous verdict against the Apostles, as they had against the Lord ? The two
rival factions, at one as to the Lord's condemnation, were not at one on this
occasion. And Gamaliel, the spokesman here of the Pharisees, interposed, and
turned the Sadducean section from their murderous intent.
Gamaliel. The bitterest enemies of the Lord when in life were the
Pharisees. His life, His teaching, condemned their practices, and they resented
that. The bitterest enemies to the Apostles in Jerusalem after the Cross were
the Sadducees (iv. 1, v. 17, xxiii. 6-9). The doctrine of the Resurrection, the
truth of it in the Lord's case, controverted their peculiar tenets; so they
desired to put the Apostles down, and to silence them in one way or another.
With that, however, the Pharisees had no sympathy; and by their spokesman
Gamaliel, a man held in reputation among the Jews, advice was now to be
tendered, the wisdom of which none of the opposite party could gainsay. Of
Gamaliel we read again later on, learning there that the Apostle Paul had been
in his earlier days one of his pupils; or, as he himself describes it, "
brought up at the feet of Gamaliel" (xxii. 3). This the Apostle Paul adduced in
proof of his former Pharisaic principles, having been zealous towards God, like
his opponents, and taught according to the perfect manner of the law of the
fathers. No one, when St. Paul mentioned Gamaliel, would have accused the
latter of any leaning towards Christianity. Certainly on the present occasion
his orthodoxy was by all unquestioned. Further, his learning was acknowledged.
His reputation, too, was made. Any counsel from him would naturally meet with
respect from the rest of the Sanhedrin. It would have weight with the chief
doctors of the day. And if he be the man celebrated in the Talmud as Rabban -
i.e., our master - the son of Simon, a grandson of Hillel, as is generally
thought, we can understand the Apostle Paul speaking of him as his former
teacher, as well as the prompt acceptance now of his advice, Pharisee though he
was, by the Sadducean part of the council.
Something remarkable had
clearly taken place since the whole number of the Apostles had been brought out
of prison without human instrumentality, and without the slightest suspicion of
connivance on the part of the guard before the doors. What power, then, was at
work, was a very pertinent question. Caution in their proceedings it was well
at that juncture to observe. So at the command of Gamaliel the Apostles were
ordered to withdraw, whilst the council deliberated as to their judgment.
Gamaliel then spoke in the absence of the prisoners, and, impressed with the
startling occurrence of the escape from the prison, he counselled delay in
dealing with the movement. It was wise advice, indeed. And he fortified it by
reference to facts in history, with which all present were doubtless
conversant. Of two men he spoke, self-assumed leaders in revolts, whose efforts
to carry out their purposes signally and ignominiously failed. The first was a
man named Theudas,* who having raised a faction, and giving himself out to be
somebody, got a following of about four hundred men. But he was slain, his
deluded followers were dispersed by the secular power, and it all came to
nothing. After him arose Judas of Galilee, in the days of the taxing or
enrolment, referred to in Luke ii. 1, 2. Some followed him. He too perished,
and as many as obeyed him were scattered abroad. In both these instances
Gamaliel directs attention to this - that the end of the leaders was death, and
then their followers were dispersed. Was this new movement to end like those ?
It was true a parallel could so far be traced. As with Theudas and Judas, so
with the Lord - death had removed Him from earth. Would the parallel become
still more complete by the ultimate dispersion of His followers? Time would
show. "Let them alone," he said : "if this counsel or this work be of men, it
will come to nought: but if it be of God, ye cannot overthrow it; lest haply ye
be found even to fight against God" (Acts v. 38, 39). Here was the gist of the
matter. Was it of God, or was it not ? Time manifested that it was of God. It
has never, therefore, been overthrown. But the rulers who fought against the
Apostles - where are they? Then were Theudas and Judas of that class which the
Lord called thieves and robbers? (Jn x. 8). Probably they were. So the sheep
did not hear them. But now it was different. The Shepherd had come. The sheep
heard Him.
* Who this Theudas was is unknown. Josephus mentions a man of
this name who stirred up a revolt. But he lived years after the time to which
Gamaliel must refer. A great number followed him, - so writes that historian. A
small number of adherents the former had, - about four hundred men, Gamaliel
said. Evidently they were different persons. The name Theudas was not uncommon.
Some have thought to invalidate Luke's testimony here, by supposing that the
man mentioned by Josephus is the one intended. A little examination leads to
the conclusion that the men were quite different, and the historian's veracity
remains unimpeached. He is not convicted of an anachronism.
To this
counsel they unanimously gave heed. The Apostles, called back, were to hear the
decision of their judges. Some show of authority must be displayed. Their
injunction to Peter and John had been openly disobeyed. Severer measures must
on this occasion be taken. So they beat them all, and then dismissed them,
charging them not to speak in the name of Jesus. Thus ended the trial and this
second conflict with the new movement. Were the Apostles discouraged ? Were
they effectually cowed by the stripes ? Their judges could see what effect they
had produced; for those beaten departed from the presence of the council,
rejoicing that they were accounted worthy to suffer shame for the Name, as Luke
probably wrote. Suffering and shame were taken as an honour, and not regarded
as a disgrace, by these men. Would the charge of the rulers be treated with
respect and command obedience? "Every day, in the Temple, and at home, they
ceased not to teach and preach that Jesus was the Christ" (Acts v. 42). Threats
did not intimidate them; sufferings did not silence them ; ignominious
treatment did not cool their ardour. Verily, their prayer in iv, 29 had
received the answer they desired. All boldness characterised
them.
The Holy Ghost. To a truth met with in this chapter we must
call attention. We refer to the remarkable announcement made by Peter of the
Holy Ghost as a witness distinct from, and in addition to, the Apostles. "We
are witnesses," he said to the council, "of these things; and so is the Holy
Ghost, whom God hath given to them that obey Him" (v. 32). Of course the Spirit
spoke and wrought by the Apostles. But though unseen by human eyes, He was
Himself a witness, because, as we here learn, of His personal presence on
earth, of that to which the Apostles also had borne their testimony. This was
in character with the Lord's announcement, "When the Comforter is come, whom I
will send unto you from the Father, even the Spirit of truth, which proceedeth
from the Father, He shall testify of Me: and ye also shall bear witness,
because ye have been with Me from the beginning" (John xv. 26, 27). Given only
to those who obey God - but to all such, a special blessing therefore in which
they alone can share - His presence here concerns every one. No one should be
in ignorance of it. He is on earth. He dwells on earth in the Church of God
(Eph. ii. 22).
As we have already seen, He came, sent from the Father
and by the Son at Pentecost, and He will remain dwelling here till the rapture
takes place. Hence it is that He joins with the Church - the Bride - in the
request to the Lord to come (Rev. xxii. 17): "The Spirit and the Bride say,
Come," etc. As dwelling, too, on earth - a Divine Person, the Third Person of
the Godhead - He directs the work down here, guiding the labourers as to their
fields of service. Of this we have examples further on. But besides this, His
very presence as dwelling on earth is a standing testimony to the sin of the
world in rejecting the Lord. (See John xvi. 7-11.) He is here because the Lord
is absent, and will depart before He returns to reign. For though always
working on earth in grace since the Fall, He never came to dwell here till
Pentecost. He did not therefore, as Scripture calls it, "come" till then. Hence
the Apostle John could write in his Gospel (vii. 39), "The Holy Ghost was not
yet, because that Jesus was not yet glorified." This term was not may be called
almost a technical one, being used to describe a person's absence from earth
(Gen. v. 24, xlii. 36). Now the Spirit, who had first come at Pentecost, was
dwelling here when Peter addressed the council. He dwells here still; and the
fact of His presence gave emphasis to the charge brought by that same Apostle
against Ananias and Sapphira. They "lied to the Holy Ghost." They "tempted the
Spirit of the Lord" (Acts v. 3, 9).
Hitherto, however, in the Acts,
beyond the recital of His outpouring at Pentecost, and the fact that believers
could and did receive the Holy Ghost, we have not read much about Him. His
testimony by the Apostles to the Lord Jesus Christ has, until now, chiefly
occupied us. But here (v. 32) His presence on earth is asserted, and His being
a witness for Christ is afiirmed. This is dispensational truth, and a leading
feature of the Christian dispensation. God, be it remembered, in the person of
the Holy Ghost, now dwells on earth. As Jehovah, God had dwelt in the midst .of
His redeemed people Israel. Leaving them because of their idolatry, the Son of
God in due time came, and tabernacled among them in flesh. Now, since the Son
has been rejected, the Holy Ghost dwells here, witnessing by His presence to
the acceptance on high of the sacrifice of the Lord, having come consequent on
His ascension, and sent by the Father and by the Son (John xiv. 16, 17, 26, xv.
26, xvi. 7-11). Hence from what we have stated, it is evident that this must be
the last dispensation ere Divine power deals with the enemies of God. Jehovah
as such, the God of Israel, forsook His temple, because of that people's sins.
Next the Son was cast out of the world by men. God's last appeal, then, is made
by the coming, and the effects of that coming, of the Holy Ghost. Will that be
more successful ? Attempts to stop or mar the work the historian has related.
Their failure he has also recounted. Other attempts he will bring to the notice
of his readers. Baffled they will also be. Yet the world, we have to say, has
not been won to God.
Go To Chapter Five