THE substance of the following chapters was delivered in a course of lectures in Glasgow a few years ago. The lectures were delivered from brief notes. These notes were subsequently expanded, and in some minor matters of form slightly altered, and published in The Christian Advocate. The present volume is a reprint of the articles as they appeared in that magazine.
The method of the work needs little explanation. Each point, as a rule, is as fully discussed in one place as is deemed sufficient for all after occurrences of it. For example, baptism, which is mentioned in connection with most of the conversions, is examined and discussed on its first occurrence, in Acts ii., and thereafter it is treated as understood by the reader. Of course, this does not preclude the consideration of additional information which transpires in subsequent conversions. The first discussion has chiefly to do with the meaning of the word and general import of the action, leaving further details to be dealt with in connection with the passages in which they are found.
The questions discussed at the end of some of the chapters, entitled Queries or Objections, have all come before me in my intercourse with others, most of them at the close of public lectures.
I have endeavoured to so place the things discussed that God's own teaching may be understood or better appreciated. Others must now judge how far this endeavour has been realised. The reader is cordially invited to carefully test every statement in the light of God's Word.
The geographical descriptions are drawn from Whitney's Handbook of Bible Geography, Smith's Bible Dictionary, Conybeare and Howson, The Valley of the Nile, The Treasury Bible, Alford and Farrar.
I gratefully acknowledge indebtedness to Mr C. Greig, of Manchester, who has kindly given considerable assistance in the preparation of the matter for the press. Mr L. Oliver, of Glasgow, has also rendered much help by transcribing some of the sheets and compiling the Index.
The volume is now offered to God's people to circulate widely, in order to call attention to those Scriptures that are able to open men's eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are sanctified through faith that is in the Lord Jesus Christ.
A. B.
CRAIGSTON VILLA, HART STREET,
SOUTHPORT, May 1887.
Different methods of procedure - The Word of God the only
source of information - Distinction
between Judaism and Christianity - And between
Christ's earthly ministry, and the state of things
after His resurrection -The Acts of Apostles our text-
book - Numerous conversions in Acts - From all classes
- Under different preachers - In places widely apart -
In different
circumstances
CHAPTER II
THE NATURE OF CONVERSION
Meaning of 'Conversion' - Varied translations of the two
words rendered 'convert' - One meaning
belonging to both - Conversion a turning - Implying
activity and responsibility on the part of the convert
- A turning from wrong-doing to serve God - Involving
an employment of the
whole man - A suggestion to teachers of primitive
Christianity
CHAPTER III
BEGINNING IN JERUSALEM
Jerusalem - Waiting for power - Pentecost - Peter's
audience - Strange phenomena - Great
perplexity - Serious charge against the apostles -
Brief defence - Scripture explanation -
Query and reply
CHAPTER IV
JESUS OF NAZARETH
Jesus a man - Approved of God - Delivered - Crucified -
Raised from the dead - David's prophecy
of the resurrection - Jesus exalted - Sending of the
Holy Spirit - Simplicity of the preaching - Concurrent
testimony to Jesus - Father, Son, and Holy Spirit co-
operating - Jewish
antagonism - Obvious warning
CHAPTER V
AN APOSTLE DEALING WITH INQUIRERS
The earnest inquiry - Natural - The first inquirers under
Christianity - What caused the inquiry
Peter's response - Repentance - Its place - What is it
- From evil towards God - What causes it - In what way
it is God's gift - Baptism - The word not a
translation - In a river - Many waters - Going into
and coming out of the water - Christ's baptism of
suffering - Buried in baptism - Resurrected in baptism
- Prominence and importance of a name - Remission of
sins - The gift of the Holy Spirit - Many unreported
works - The blessed decision - Objections considered
CHAPTER VI
A COMPARISON
Four of Peter's discourses - In Solomon's porch - Peter's
speech an answer - How Peter addressed
his audience - A disclaimer - An explanation -
Accusations - Witnesses for Jesus - Faith in His name
- Extenuation of the guilt of the Jews - Prophecy
fulfilled - Comparison of commands and promises given
on two occasions - The second advent - Jesus before
preached and appointed - Times of restoration - The
Prophet like Moses - Fatal consequence of neglecting
the message of the God-sent Prophet -The promise to
Abraham fulfilled in the sending of Jesus -Summary of
the Pentecost address and the one in Solomon's porch -
Two addresses before the rulers - Jesus Christ the all-absorbing
theme of discourse - Lessons
CHAPTER VII
THE CONVERSION OF THE SAMARITANS
Dispersion of the disciples - Samaria - The Samaritans -
Philip - His preaching - His miracles -
Simon the sorcerer - His power over the Samaritans -
Greater power of the truth - Belief and faith one -
What faith is - Its sphere - Faith rests upon
testimony - Derives its value from the things believed
- Leads to action - Baptism of women - Baptism into a
name - Simil-
arity of action in Jerusalem on the day of Pentecost and in
Samaria - Queries and replies
CHAPTER VIII
A MODEL INQUIRER
Philip sent in the direction of Gaza - Why was Philip sent?
- Why did not the angel or the
Spirit speak to the eunuch? - Whence the eunuch came -
He was a worshipper of God - A thoughtful student -
Unassuming - Seeking instruction - Obedient - A
contrast to many now - Why baptism is now slighted -
What the Ethiopian was reading - Summary of the
passage - Parting confirmation - Queries and replies
CHAPTER IX
PREACHING
Subjects of preaching - Different words translated 'preach'
- Other words descriptive of the same
work - Difference between primitive and modern
preaching - How Christians should act in
the use of 'preach'
CHAPTER X
THE CONVERSION OF THE APOSTLE TO THE GENTILES.
The young man Saul - Persecution by him - Damascus - A
vision from heaven - Three days'
anxiety - Ananias - Calling on the name of the Lord -
Recapitulation of conditions of
salvation - Apparent discrepancies - Queries and replies
CHAPTER XI
PETER AT LYDDA AND JOPPA, AND SAUL AT PAPHOS
Prominence of Peter - Were the saints at Lydda Christians? -
Lydda - The cure of Eneas - Effect
of the cure throughout Sharon - Much in little - Joppa
- Tabitha - Restoration to life - Its influence -
Absence of preaching and teaching - Similarity of
account of Saul at Paphos - Dissimilarity - The
Saviour's promise of miracle power - New Testament
words for miracles - Miracles confirmatory of teaching
- Ought not Christians to have the power to work miracles still?
CHAPTER XII
PETER AMONG THE GENTILES
Cesarea - Character of Cornelius - Means employed to bring
Cornelius and Peter face to face -
Peter's increase of knowledge - The known word - What
Peter added - Similarity to Peter's Pentecost address -
Some points additional - Pouring out of the Holy
Spirit -The possession of the Holy Spirit an argument
in favour of being baptised in water - Farewell to
Peter - Objections considered
CHAPTER XIII
A SECOND CENTRE OF MISSIONARY ENTERPRISE
Antioch - Who were the Grecians? What is the date of the
preaching to the Greeks in Antioch? -
The hand of the Lord - Many conversions - Barnabas -
Seeing the grace of God - Saul brought
to Antioch - A year's teaching - Preparation for wider
usefulness
CHAPTER XIV
NOTES OF AN ADDRESS BY PAUL
From Antioch in Syria to Antioch in Pisidia - Paul's
audience in Antioch of Pisidia - Summary
of God's dealings with the Jews from the Exodus until
David - John the Baptist's preaching and testimony -
Treatment of Jesus by the Jews - His resurrection -
Witnesses and proof of the resurrection - Salvation -
How obtained - Warning - Brief comparison of addresses
of Stephen, Peter, and Paul - Paul's hearers wanting
to hear more - Both Jews and proselytes interested -
Almost the whole city assembled - Jealousy of the Jews
- Turning to the Gentiles - Glorifying the word -
"Ordained to eternal life" - Two parties - The Word
widely published - Persecution by devout and
honourable women - Shaking off the dust of the feet -
Filled with joy and with the Holy Spirit - Query and reply
CHAPTER XV
LANGUAGE THE CHIEF MEANS OF CONVERSION
Iconium - Speaking in the Synagogue - Result - Opposition -
Protracted effort - The Lord's
testimony - The multitude divided - The missionaries
again forced to flee - Lycaonia - Lystra - Good news
proclaimed - A cripple cured - Attempt to worship the
apostles - The sacrifice stopped - The living God
proclaimed - Paul stoned - Resuscitation and departure
- Derbe -
Further preaching - Many taught - Return journey - Importance of speech
CHAPTER XVI
FIRST CONVERSIONS IN EUROPE
Divine guidance - Philippi - A colony - A prayer meeting -
One of the worshippers - heard - Had
her heart opened - How opened - Attended to the things
spoken - Was baptised - Hospitality
- Baptism of her household - A catechism for infant
sprinklers
CHAPTER XVII
A NIGHT IN PRISON
New experiences - The actors in Philippi - A spirit of
Python - Slave-masters - Magistrates -
Paul sore troubled - Joy and love in a prison - The
cause of joy in suffering - The jailor - A contrast -
Causes of the jailor's conversion - The word spoken to
him - What must I do to be
saved? An approved question
CHAPTER XVIII
PAUL'S DIFFERENT METHODS WITH JEWS AND GREEKS
Macedonia - Thessalonica - The Thessalonians - The subject
of Paul's discourse - The effect of
three weeks' arguing - Work of the speakers - Conduct
of the converts - Assault versus argument - Berea -
Nobility of the Bereans - Athens - Paul conducted -
His spirit stirred - Arguing - On the Areopagus - The
unknown God - Paul's address - Manner - Derision of
the Athenians - Was Paul's work in Athens a failure? -
Brief notice of the Thessalonian,
Berean, and Athenian converts - Paul's different methods -
The Christians' Textbook
CHAPTER XIX
PROLONGED EFFORTS IN CORINTH, EPHESUS, AND ROME
Five and a half years' evangelisation - Corinth - Paul's
labours in Corinth - The fruit of his labour
- Conversion always the same - Why Paul baptised so
few in Corinth - Unreasonable and evil men - Paul's
fourth visit to Jerusalem - Apollos - Ephesus -
Rebaptism - In the synagogue - The school of Tyrannus -
Special miracles - Baffled exorcists - Triumph of a
name - Magic on the wane - Growth of the Word - Speech
by Demetrius - Ephesus in an uproar - Speech of the
town clerk - Rome - Paul brought to Rome a prisoner -
In conference with the Jews - Expounding and warning - Two years
at home
CHAPTER XX
WHY SO FEW TURN TO THE LORD
Many converts at first - Few now - What may reasonably be
expected - Whose is the work of
conversion? - The limits of hindrances to conversion -
God supremely in earnest about the conversion of all -
Christians hindering conversion - Inadequate teaching
- Supreme
authority of God's Word - Summary for inquirers
CONVERSION TO GOD AS EXEMPLIFIED IN THE ACTS OF APOSTLES
-- --
CHAPTER I
METHOD OF PROCEDURE AND FIELD OF INQUIRY
Different methods of procedure - The Word of God the only source of information - Distinction between Judaism and Christianity - And between Christ's earthly ministry, and the state of things after His resurrection -The Acts of Apostles our text-book - Numerous conversions in Acts - From all classes - Under different preachers - In places widely apart - In different circumstances
IN attempting to inform ourselves on the theme of these chapters - conversion to God - different methods may be adopted. Any instance of conversion may be taken, its characteristic features noted, and our conception of conversion shaped accordingly. The sample chosen may be selected at random from any part of the Holy Book; from the Old Testament or the New; from Exodus or Jonah; from the Gospels or the Acts. And it need not be doubted that, in proportion as the example fixed upon is closely studied, and its essential points seized hold of, there will be just conceptions acquired and real progress made. The case selected may not be the most suitable, may be deficient in detail, or the farthest removed from the kind or circumstances in which we in this age are placed; but so far as it is an example of conversion, it cannot fail to guide us part of the way in the understanding of our subject.
In the choice of an example of conversion, however, a little more care may be exercised. The difference between the Old Testament religion and that of the New Testament may be taken into account. The query may be raised, whether in both dispensations the details of conversion are alike. Other queries naturally follow. Are we under Judaism, or under Christianity? If not under Judaism, but under Christianity, had we not better take our example of conversion to God from the times of Christ, that is to say, from the New Testament writings? And in selecting an instance of conversion from the records of Evangelists or Apostles, shall we look for one somewhat fully recorded; one in which we have particulars entered into and spread out in detail? A sample thus selected with discretion, and studied with care, will naturally give a more accurate comprehension of what constitutes conversion to God.
Again, a more comprehensive and inductive method may be acted upon. A number of conversions may be studied in succession and compared with each other. One by one they may be analysed, and the analysis of each laid by the side of the others. In one we may find a certain point specially prominent and clearly exemplified, while another point may come more into view in examining a second example. By a comparison thus of various cases, the real essence, the sum total, of conversion comes under consideration; the subject is seen in its several bearings, and is more deeply impressed upon the mind of the student.
How, then, shall we proceed in order to obtain a satisfactory answer to the question, What is conversion? Shall we take a solitary case, selected in haphazard fashion, the first that happens to come before us, and content ourselves with what it teaches, irrespective of further and more detailed teaching which may be found in other cases? Or, exercising more thought, shall we carefully select an example more likely to be fraught with the plainest instruction, and follow it exclusively? Or, once more, shall we proceed on the scientific and inductive method of examining each record in detail, comparing the several records, noting the special lessons of each, and collecting into one the lessons of all? Without hesitation the choice is made. We accept the profitable and pleasant employment of searching into the particulars of many conversions, gathering what truth is contained in each, and allowing our minds to expand to the comprehension of conversion to God as exemplified in numerous instances. It will demand much more of our time than the study of a single case would, and it will cost us greatly increased labour; but the time will be profitably employed and the labour abundantly repaid.
There is one thing tacitly implied in the preceding remarks, to which the reader's attention is now more specially invited.
THE BIBLE IS OUR ONLY AUTHORITY.
The Word of God is the only source whence we may learn what conversion is and how it is brought about. An English dictionary should help us to the commonly accepted meaning of any word in everyday use; but if we mean to be correctly informed as to what conversion is in God's employment of that term, we must turn to the usage of the word by those holy men of God, who spoke as they were moved by the Holy Spirit. Modern reports of work done by various sections of professing Christians, may enable us to discover what they severally understand by conversion; but it is to the Scriptures that we must have recourse, if our aim be to obtain well-grounded assurance as to what is God's presentation of conversion, its causes and its real ingredients. Nor need that necessity be deemed unnatural to Protestants, whose motto is, The Bible, the whole Bible, and nothing but the Bible. Without imagining it a restraint - on the contrary, rejoicing in an inestimable privilege - we turn to the Bible to learn whatever it discloses on our theme, pledging ourselves to abide by its representations, and to act under its guidance.
What instances, then, shall we select? How many conversions should be analysed and compared? From what parts of the Scriptures should they be taken? The remainder of this chapter will indicate the writer's choice and his reasons for that choice.
I. Judaism and Christianity require to be distinguished from each other.
JUDAISM, as the word partly suggests, was the religion of the Jews, the possession of one people. Jehovah had a delight in their fathers, and chose their seed after them above all people (Deut. x. 15). He promised to make them His peculiar treasure, and to constitute them a kingdom of priests and a holy nation (Exod. xix. 5-6). Their history exhibits one long severance of them from all others. As a means of making them a peculiar people their religion was a gift from Heaven pre-eminently for themselves. The giving of that religion, and the history of it, are preserved to us in the Old Testament writings. In these writings there are indeed many hints, and numerous rich prophecies, of blessing coming to the Gentiles, of those becoming God's people who had not before been known as such; but, then, in many cases these very prophecies point to something beyond Judaism - to a time when the ancient barriers would be broken down, when blood relationship would be no passport to special privilege; to a state in which old things would disappear and a new dispensation would be inaugurated.
CHRISTIANITY is our name for that new state of things. In it we recognise a universal religion, a religion intended for all. National distinctions are effaced; consanguinity brings no spiritual blessing; Christ is not known after the flesh. There is no longer a recognition of the Jew as different from Gentile; but out of the two formerly conflicting elements of Jew and Gentile there is constituted one body, the Church of the Lord Jesus Christ.
If, therefore, we are in quest of records of conversion which will best guide us, not as Jews, nor as Gentiles exclusively, but irrespective of descent, or as descended from progenitors so related and inter-related that our pedigrees are untraceable; if, in short, we are seeking for conversions that can be taken as patterns to every human being in all the world, we must turn, not to the Jewish, but to the Christian Scriptures, not to the Old Testament, but to the New.
II. Christ's earthly ministry and post-resurrection teaching should in like
manner be distinguished.
JESUS LIVED AS A JEW. He was born under the law. His earthly ministry was under Jewish guise. He conformed to Judaism. He laboured among the Jews. He was not sent but to the lost sheep of the house of Israel (Matt. xv. 24). He spoke from the Jewish standpoint when He said to the Samaritan woman, "Ye worship ye know not what: we know what we worship; for salvation is of the Jews" (John iv. 22). While He was with them, He prohibited His apostles going among the Gentiles, or into any city of the Samaritans (Matt. x. 5, 6). They were only to go to the lost sheep of the house of Israel. The Old Testament God-given limitations were still in force; Judaism was not yet discarded.
AFTER THE RESURRECTION it is different. The Jews had rejected and crucified their Messiah; and the Messiah, though not abandoning them, though not turning His back upon them, places all nations on the same level with them. It was after His resurrection that Christ gave authority to make disciples of all nations (Matt. xxviii. 19), to preach the Gospel to every creature in all the world (Mark xvi. 15), to proclaim repentance and remission of sins among all nations, beginning at Jerusalem (Luke xxiv. 45-49.) The Jews had forfeited their special privileges; under the Gospel all nations are alike before God.
Though thus between the resurrection and ascension of the Lord the apostles were instructed to preach to every one the same story on the same terms, they were not yet to begin. "Tarry ye," said Christ to them, "in the city of Jerusalem, until ye be endued with power from on high." The power of the Father, the gift of the Holy Spirit, would be given them to equip them for their responsible work. They must not take a step from the Jewish metropolis, nor move a tongue in preaching the Gospel there, until they were filled with the Holy Spirit. We know when the promise was fulfilled. We have the account of the fulfilment in Acts ii. 1-4. Then they were endued with the promised power from on high, and thenceforward they acted under the provisions of the worldwide commission.
III. The Acts of Apostles contains the record of the outworking of the
commission to the world.
This book, as its name indicates, is specially a record of apostolic labours. It tells of the commencement of worldwide work, the turning of large numbers from among all nations to God, by leading them to have faith in His Son. The subject of report is not the progress of Judaism, the religion exclusively of one nation. What the writer of the Acts brings before us, is the establishing of Christianity. He records the first proclamation under the commission for the nations, the first conversions to God under the Christian system, and conversions thereafter in great abundance and in all quarters. From beginning to end this book tells of apostolic preaching and its results, preaching by the apostles or their co-labourers and its success, and of converts to Christianity or opposition to it. No other book records so wide-spread and persevering proclamation of God's truth, and so deep-rooted and far-reaching consequences. We turn to the Old Testament for a record of a national religion, Judaism; to the Gospels for particulars of the life of Christ, His sayings and doings; and to the Acts of Apostles for the records of conversion to Christianity - of the conversion of Jews themselves as well as Gentiles. The Gospels tell us of what "Jesus began both to do and teach" (Acts i. 1), while Luke, in Acts, goes on to tell us what He continued to do and teach by His Spirit through the apostles. Through them as agents He continued His work on a wider scale under laws applicable to all. We should look in vain in the Old Testament for much that is fully detailed to us in the Gospels. There would be an equally vain search in the Gospels for much that is clearly found in the Acts. It were useless to look in the Gospels for model conversions for us as Gentiles, the speeches and actions recorded there having transpired amid Jewish environment. Nor, indeed, need we look there for conversions to Christianity at all, Judaism still being in force. The Gospel history gives us an immovable groundwork in the life, death, and resurrection of Him who is the image of the invisible God; and the Acts shows to us how all classes turned to Him who had taken His seat at the right hand of the Majesty on high.
Inasmuch as the Acts of Apostles contains an account of conversions under Christianity as designed for all nations and all generations, and inasmuch as these conversions took place under the lead of inspired men - men breathed into and filled with the Holy Spirit, considerable confidence may be felt that by making this our text-book we are moving in the right direction to secure the most complete enlightenment on the subject of Conversion to God.
IV. A general survey of the conversions reported in Acts.
A brief glance at a few particulars of the conversions narrated in Acts will further confirm the conviction that the fifth book of the New Testament is our proper guide to an understanding of conversion under the Christian dispensation.
1. Observe the number of conversions recorded. "Then they that gladly received his word were baptised; and the same day there were added unto them about five thousand souls" (chap. ii. 41). "Many of them who heard the word believed; and the number of the men was about five thousand" (iv. 4). "And believers were the more added to the Lord, multitudes both of men and women" (v.14). "The number of the disciples was multiplied" (vi. 1). "And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith" (vi. 7). "When they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptised, both men and women" (viii. 12). "Then had the churches rest throughout all Judea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Spirit, were multiplied" (ix. 31). "And all that dwelt at Lydda and Saron saw him, and turned to the Lord" (ix. 35). "Many believed in the Lord" (ix. 42). "And the hand of the Lord was with them; and a great number believed, and turned unto the Lord" (xi. 21). "And the next Sabbath day came almost the whole city together to hear the word of God." "And when the Gentiles heard" that there was salvation for them, "they were glad, and glorified the word of the Lord; and as many as were ordained to eternal life believed. And the word of the Lord was published throughout all the region" (xiii. 44, 48-49). "And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles" (xiv. 27).
In these quotations there is no attempt at naming every conversion recorded in Acts; there is only reference made to some by way of examples of the vast numbers who in different places and at different times accepted Christianity. The careful reader will observe that these citations are from only one half of the book, the first fourteen chapters. The references are, therefore, by no means exhaustive, rather are they merely suggestive - samples of what took place when that dispensation was introduced which is destined to save "a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues."
2. Note that the converts were from all classes. The Acts is not a book of Jewish conversions alone. Gentiles turned to the Lord as cordially and as numerously as Jews. The book is a report of the power of the truth among a great variety of people. On the first day of Christianity 3000 Jews owned Jesus as their Messiah and became His converts. Not long after, numerous recruits were gained from the Samaritans. Of them it is said, in the Revised Version, that "the multitudes gave heed with one accord unto the things that were spoken by Philip." Proselytes, too, supplied their share. Cornelius, a Gentile, was probably a proselyte. At any rate he was a worshipper of the true God. Among proselytes Paul seems to have found an entrance, and to have been heartily received, in Antioch of Pisidia. Nor were all the numerous converts from those who were previously worshippers of God. Idolaters also turned "from idols to serve the living and true God" (1 Thess. i. 9; Acts xvii. 1-4). Jews and Gentiles, Samaritans and Proselytes, worshippers of the true God and idolaters, are all found turning from their previous modes of life and conforming themselves to the teaching of Christianity.
Every station of life is represented. A great company of priests, as well as multitudes of the common people, were obedient to the faith. The polished Greek and the less cultivated inhabitants of Lystra and Derbe joined one brotherhood. Honourable women and others who were of less note became members of the one Christian Society. Every shade of society came so much under the influence of Christianity that Luke relates conversions from all.
These different classes contained a diversity of characters. We note the rigid Pharisee and bitter opponent in Saul; earnest students and willing learners in the Ethiopian Eunuch and the Bereans; devotion and benevolence in Cornelius; unfeeling coarseness in the Philippian jailor; and the cultivated interviewer in the Athenians.
3. The conversions were brought about under different preachers. The Acts of Apostles is so far an inaccurate name for the fifth book of the New Testament, inasmuch as the title is more comprehensive than the book to which it is given. We have here only some acts chiefly of two apostles, Peter and Paul. The labours of these two, however, are largely connected with conversions; so that their actions as apostles become a guide to us in our inquiry respecting conversion. We have thus ample opportunity of studying conversions effected under the ministry of Peter, to whom the keys of the kingdom had been given, and of Paul, the one born as out of due time; the former the apostle of the circumcision, the latter the apostle to the Gentiles; the one a disciple of Christ from the beginning, and characterised by an amount of impetuosity, while the other was a bitter opponent at first, only becoming a convert after Christianity had been fairly established, and characterised by indomitable adherence to whatever he espoused.
But there were other agents than apostles. Not a few were instrumental in producing conversions to God. Philip was the preacher in Samaria and in the desert, as reported in Acts viii. And he can scarcely be the apostle of that name; for the apostles were still in Jerusalem. Ananias was the teacher and guide who, so far as human agency was employed, lifted Saul out of that distraction of mind which he had suffered for three days in Damascus, and led him into the way of peace and joy. Even Saul had many co-labourers, as Barnabas, and Silas, and Timothy, who acted an important part in converting others. In searching into and comparing the records of conversion in Acts we shall therefore meet with a considerable variety of ministry, and we shall have full opportunity of observing whether there be any difference in conversions effected under different agents.
4. The conversions recorded by Luke occurred in places widely apart. During the first months of Christianity we have no account of missionary work except in Jerusalem; but a great persecution arose, and the disciples "were all scattered abroad throughout the regions of Judea and Samaria," and "they that were scattered abroad went everywhere preaching the word" (Acts viii. 1-4). From Judea they went into Samaria, Phenicia, Syria, Cyprus, Asia, Macedonia, Achaia, and Italy. Noting the places more in detail, missionary work was done and conversions produced in Jerusalem, Samaria, the Desert, Lydda, Saron, Joppa, Damascus, Antioch, Paphos, Antioch in Pisidia, Iconium, Philippi, Thessalonica, Berea, Athens, Ephesus, Corinth, and Rome. The disciples travelled northward from the cradle of Christianity to Damascus and Antioch (chaps. ix., xi.), and by and by from Antioch westward through Asia as far as Rome. Chapters xiii., xiv., xvi-xix. give some idea of the incessant labours of the preachers, the numerous places visited, and the results of the preaching. Conversions resulted in localities so far apart that they were almost completely beyond the influence of each other. The movement was not of a restricted local nature, but rather of world-wide fame. These wide-spread conversions, as we find them related in Acts, open up to us a means of comparing conversions in places the most distance and unlike.
5. The conversions took place in the most diverse circumstances. On the day of Pentecost the inquirers were suffering under a sense of enormous guilt. They were charged with resolute antagonism to One whom God had approved in the most signal manner. They had opposed, and crucified, and slain Jesus of Nazareth, though God had attested His mission by notable miracles. At their Passover Feast, seven weeks before, they had been the means of His crucifixion. They had given away, rejected, murdered their Messiah. What was now to be done? These murderers, pricked in their heart, writhing under their guilt, having the path of safety shown to them, became thorough converts to the Christ whom they had so blindly rejected.
Saul of Tarsus resembled those Jews on Pentecost. He, too, had been in battle array against the Anointed of God. In his bitter persecution of the disciples, he had attempted a wholesale suppression of the cause of Christ. When he realised, by the miracle in which Jesus appeared to him on the way to Damascus, that Jesus still lived, and that God was on His side, he was thrown into the utmost anxiety. For three days his distress was such that he ate nothing. While under a sense of deepest guilt he was turned into the path of safety and joy.
The circumstances were different in Samaria. Magic power was in such ascendancy as to be denominated the great power of God. For a long time Simon had amazed the Samaritans with his sorceries. But the means employed to produce conversion was of such a nature as to triumph over the magician's tricks, turning men away from the amazing deeds of the sorcerer, and leading them into trustful obedience to the Messiah. "The multitudes gave heed with one accord unto the things that were spoken by Philip, when they heard, and saw the signs which he did." "When they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptised, both men and women."
Similar magic power was employed by Elymas to pervert the ways of the Lord and prevent the conversion of the proconsul of Cyprus (chap. xiii. 6-12). Despite the effort of the magician to turn the proconsul aside from the faith, the truth conquered, and the ruler of Cyprus became a convert to Christianity.
If God's gracious arrangements resulted in conversion, not only when there was a heavy load of guilt to remove, but even when the inquirers were retarded by displays of magic power, it is not to be wondered at that we have records of the conversion of those who diligently studied the Word of God. The Eunuch was poring over Isaiah's ancient scroll when Philip joined him and enlisted him as a convert to the new cause (chap. viii. 26-28). The Bereans searched the Old Testament writings to test the accuracy of the things reported to them (xvii. 10, 11). Such open-minded earnest research into what of God's will had been written, was the best possible preparation for conversion to God's fuller scheme revealed through Christ and His apostles.
The honest, zealous worshippers in Jewish synagogues were, it might be thought at first glance, in favourable circumstances somewhat similar to those earnest students of the Jewish Scriptures referred to in the previous paragraph. But on more careful thought it will be seen that there were adverse circumstances often operating in the synagogues. Any appearance of change, any turning aside from the common current of thought, was apt to be resented with strong feeling. Hence such scenes as that at Antioch (xii. 44-52). Notwithstanding the untoward influence of synagogue rulers and blindly zealous Jews, the Messiah's cause prevailed, so that in synagogues, as well as elsewhere, conversions happened. We can trace these conversions as they transpired within the environment of these Jewish schools, and amid the keen religious rancour of badly instructed worshippers.
Even where there was idle curiosity, little removed or in no way to be distinguished from gaping, time-killing inquiry after the latest novelty, some conversions happened under faithful preaching. The Athenians spent their time in hearing and retailing the latest gossip (xvii. 21). But the power of the truth was felt and seen even among them. "Certain men clave unto Paul, and believed; among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them."
Conversions took place in the most varied circumstances; and Luke places so many of them on record that we can examine and compare them with full confidence that accurate knowledge is obtainable on the whole subject.
So much preaching, so many conversions, from all classes, under different preachers, in places widely apart, and in different circumstances, it would be impossible to find recorded in any other book. The Acts of Apostles promises, therefore, to be a rich field for the application of the inductive method to the subject of conversion. With all the examples before us there should be no serious difficulty in distinguishing what is essential from what is merely accidental; i.e., what belongs to conversion as such from what is merely incidental to a particular case.
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CHAPTER II.
THE NATURE OF CONVERSION.
Meaning of 'Conversion' - Varied translations of the two words rendered 'convert' - One meaning belonging to both - Conversion a turning - Implying activity and responsibility on the part of the convert - A turning from wrong-doing to serve God - Involving an employment of the whole man - A suggestion to teachers of primitive Christianity
FREQUENTLY much light is shed upon a subject by studying the word, or words, by which it is named. The meaning of a word, sometimes its etymology, and in all cases its usage by persons who employ it accurately, are at once interesting and instructive. What then is THE MEANING OF CONVERSION?
'Convert' may be said to be a Latin word in English dress. Taking the root part of the word, 'vert,' we note its meaning as 'turn'. In numerous words 'vert' may be seen to have this meaning. To 'advert' is to 'turn to'; to 'revert,' to 'turn back'; to 'subvert,' to 'turn under',' i.e., upside down; to 'pervert,' to 'turn in a wrong direction.' So in 'convert' there is the idea of 'turning.' The prefix con denotes company, in conjunction with, as in congregate, to gather together; and in connect, to tie or fasten together. It is the same as co in co-operate, operating together, working harmoniously. 'Convert,' therefore, according to its component parts, indicates a turning in company with some one, a turning to go along with another. But con is often intensive, as in commotion. 'Convert' might hence mean a turning of a most complete or thorough nature.
It does not follow from anything we have yet before us, that the literal, etymological meaning is the meaning in actual use. Words, like persons, may change very much from what they were at birth. They may so far leave their early associations, and be transferred to such entirely new circumstances, that their origin and after life are far apart. They may be employed very differently in after life from what they were in youth. At the same time words, again like persons, generally retain something which is manifestly connected with early life. The origin and first meaning of a word are rarely entirely lost sight of or displaced. Supposing then that 'convert' retains something of its original and family meaning, the idea of a physical conversion might be presented thus. A stranger travelling along a road, asks some one whom he meets to tell him the way to a certain town. The answer is, 'You are going the wrong way; come with me and I will take you to the town.' The stranger turns and goes along with his newly found guide. It is a conversion according to the primary meaning of convert; it is a turning round to go in company with another. But whether this primary and literal meaning holds all through the history of the word is a point that can only be decided in view of its full usage; i.e., after an examination of the occurrences of the word in varied circumstances.
We have, however, to remember that Christ and New Testament writers spoke neither Latin nor English. We may have an accurate conception of the word in these two languages, and yet have no adequate representation of the New Testament word. Happily for us, by means of such a book as the Englishman's Greek Concordance, there is little difficulty in becoming acquainted with the proper English equivalents of most New Testament Greek words. On turning up 'convert' we find that it is used as a translation of two Greek words. These are strepho and epistrepho, the latter being manifestly a compound of the former. The lexicons say that the prefix epi adds the thought of towards, causing the compound word to mean to turn towards. But it may be doubted whether in actual use there is any noticeable difference in the meaning of the two words. The simple word occurs in Matt. v. 39, and xviii. 3. In the former passage the Authorised Version translates it 'turn'; in the latter, 'be converted.' The compound word is found in Matt. ix. 22, and Acts iii. 19. 'Turned him about,' and 'be converted,' are the translations given in the Authorised Version in these two passages. Turning the cheek to an enemy, and Jesus turning Himself round, present to us examples of the words employed of a bodily turning. These, so far, correspond to the meaning contained in the Latin-English word 'convert.' Turning is the radical idea, it would therefore seem, of the Greek words as well as the Latin.
But our translators did not confine themselves to the two words, 'convert' and 'turn'. They give a variety of translation of the two Greek verbs. Perhaps the most effectual way of bringing the facts respecting these words before the reader, is to give a summary of the various ways in which they are translated in the New Testament. Strepho, rendered 'be converted' in Acts iii. 19, is found thirty-nine times; and the noun 'conversion' - epistrophee - is only once used (Acts xv. 3). In all, then, there are fifty-eight instances, fifty-seven of which are translations of the two verbs. The fifty-seven occurrences may be presented in one view as follows:-
Strepho* is translated "turn" 11 times. "turn herself" 2 times. "turn him" 1 time. "turn him about" 1 time. "turn again" 1 time. "turn back again" 1 time. "convert" 1 time. Epistrepho is translated "turn" 16 times. "return" 6 times. "turn about" 4 times. "turn again" 3 times. "come again" 1 time. "go again" 1 time. "convert" 8 times.
* Strepho is represented by 'turn' in Matt. v. 39; xvi. 23; Luke vii. 44; ix. 55; xiv. 25; xxii. 61; xxiii. 28; John i. 38; Acts vii. 42; xiii. 46; Rev. xi. 6; 'turn herself,' John xx. 14, 16; 'turn him,' Luke x. 23; 'turn him about,' Luke vii. 9; 'turn again,' Matt. vii. 6; 'turn back again,' Acts vii. 39; 'convert,' Matt. xviii. 3.
Epistrepho is represented by 'turn' in Luke i. 16, 17; Acts ix. 35, 40; xi. 21; xiv. 15; xv. 19; xvi. 18; xxvi. 18, 20; 2 Cor. iii. 16; Gal. iv. 9; 1 Thess. i. 9; 2 Pet. ii. 21; Rev. i. 12; 'return,' Matt. x. 13; xii. 44; xxiv. 18; Luke ii. 20; xvii. 31; 1 Pet. ii. 25; 'turn about,' Matt. ix. 22; Mark v. 30; viii. 33; John xxi. 20; 'turn again,' Mark xiii. 16; Luke xvii. 4; 2 Pet. ii. 20; 'come again,' Luke viii. 55; 'go again,' Acts xv. 36; 'convert,' Matt. xiii. 15; Mark iv. 12; Luke xxii. 32; John xii. 40; Acts iii. 19; xxviii. 27; James v. 19, 20.
A very cursory glance at the passages where we have these translations, will reveal three things. (1). To turn is the prominent thought; that idea being clearly present in all, unless we still except those where we have the foreign word convert. (2). Turn is freely employed, and convert never, when there is reference to any merely bodily change, turning round of the body, or the like. (3). Convert is frequently used, and turn rarely, when the change is of a spiritual nature, or has reference to man turning to God. That looks like putting plain every-day affairs in clear, intelligible, homely English, and hiding the far more important and spiritual under a Latin word. At the same time, it is evident that turn was deemed a fair representation of the original word, even when a spiritual change was spoken of. In Acts ix. 35, and in 1 Thess. i. 9, turn is employed to represent the strongest of the two Greek words previously named; and in both passages the turning is Godward, the change is what is elsewhere denominated conversion. If the Thessalonian believers, and all in Lydda and Saron, turned to the Lord, then, surely, whenever the same Greek word is found, and the same spiritual change is spoken of, we are warranted in calling it a turning; i.e., wherever in the New Testament we have convert, we may with much advantage substitute turn.
CONVERSION MEANS TURNING.
To turn is the evident thought throughout, the instances where convert is used being no exception. What we have already observed respecting the etymology of convert might suffice, by the side of the general translation turn, as proof that turn is everywhere the idea. We have seen that it is a word derived from Latin, and means to turn. We might, therefore, feel somewhat confident that in all the fifty-eight occurrences there is the one idea present, viz., that of turning. There is, however, no reason why any uncertainty should remain. We can examine the passages and see whether the thought of turning is borne out in each. Even this work is now largely done to our hands in the Revised Version. For in seven out of the nine cases where convert occurs in the Authorised Version, the Revised Version substitutes turn.* What King James's translators had already done in Acts ix. 35, and in 1 Thess. i. 9, the revisers have done in a few additional passages. The two companies of translators are thus seen to agree in bearing witness that turning is the thought of the Greek words, the earlier translators showing it in forty-eight instances out of fifty-eight, the revisers in fifty-five out of fifty-eight.
But what about the remaining three occurrences? They are James v. 19, 20, where the revisers still give 'convert,' and Acts xv. 3, where they retain 'conversion.' Why the two verses in James are left with 'convert' in them is a curious problem. It cannot be that turn is not suitable, for the verses would convey the most appropriate sense to be read thus: 'My brethren, if any among you do err from the truth, and one turn him; let him know, that he who turns a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins.' That is certainly as sensible as the retaining of 'convert,' and much more likely to be intelligible to the majority of readers; and there can be no pretence that the Greek word does not warrant it, for the revisers themselves have translated the same word by 'turn' in many passages. Acts xxvi. 18 is an example, 'turn' being employed there to represent the word used in James v. The two passages are parallels. The former speaks of Paul as sent to turn men. See the Authorised Version and the margin of the Revised. If Paul can be spoken of as turning others, why not, especially when the same Greek word is employed, speak of other brethren turning sinners from the error of their ways?
* Matt. xiii. 15; xviii. 3; Mark iv. 12; Luke xxii. 32; John xii. 40; Acts iii. 19; xxviii. 27.
Thus far, the study of the words has contributed a fair measure of light. Looking at all the passages, and all the words employed, we see the nature of conversion - conversion itself - standing out before us as a simple turning. When applied to the common affairs of life, such as a person turning round, or turning from one place to another, the translators made clear work of it; but when a spiritual change was spoken of, they sometimes used a Latin term. That error is largely rectified in the Revised Version. Almost without exception the Latin word is dismissed and plain English substituted, and the few exceptions are equally susceptible of the same treatment. The whole is simplified into a turning.
On the evidence, then, of every passage in which the verbs strepho and epistrepho are employed, and in view of considerable variety of translation by the two companies of translators, we are led to the conclusion that there is one idea common to all the occurrences of these words, and that one idea is to turn.
The Revised Version presents another point belonging to this subject in its true light.
'BE CONVERTED' HAS DISAPPEARED.
Compare the Authorised and the Revised in the seven passages already named. There is no longer 'be converted'; a form of speech which tends to convey the idea of mere passiveness. The thought now brought out rather is, Turn yourselves. Turn ye, turn again, addressed to man, throws upon him all responsibility. Man must see to the turning of himself, and not wait on a higher power to do it for him. It devolves on man to take action in the matter. His responsibility, and the need of activity, are both clearly involved in the later translation. This speaks volumes. At the same time, there is no ignoring of God's help and gracious means. God has given man the power to turn, and has provided all the means; but he calls on man to use what is thus made available - to exercise his power and turn into the proper path. He has provided man with needful power, information, and inducement to turn. His expostulation of old was, 'Turn ye, turn ye; why will ye die?" He put Himself upon oath that His pleasure consisted in the wicked turning from his way (Ezek. xxxiii. 11). Since that time, His manifestation of love in the gift of His Son, and His expostulation with men, are increasingly tender and affectionate. But such expostulation is the fullest possible recognition of man's obligation to employ the word - to turn into the path which the lamp of God illumines. Upon man devolves the duty of responding to Heaven's loving appeal to turn.
THE NATURE OF CONVERSION we are now in a position to inquire into. What kind of turning is meant, when, in the Scripture sense, conversion is spoken of? It is not every turning that would be called a conversion. Our Latin friend, conversion, is restricted in application to a certain kind of turning. Men may turn round times without number, and yet not be converts to Christ. They may turn from one religion to another, and from one denomination to another, until they have been allied with all, and still have given no ground for others to believe that they are converts in the Scripture sense. What, then, is conversion in the Scripture, spiritual acceptation of that term?
Paul's language in 1 Thess. i. 9-10 sheds considerable light on our query. "Ye turned to God from idols to serve the living and true God, and to wait for His Son from heaven." There was a previous life turned from, and a new line of conduct turned to. They had been idolaters. In conversion they turned their back upon idolatrous customs. In the wider language of Acts xiv. 15, there was a turning from vanities. Whatever things were vain, empty, worthless, antagonistic to God, were left; and, whatever was revealed as the divine will they turned themselves to, engaged themselves in. It was not an engagement merely in contemplating God, studying His character, His ways, and His revelation, however useful and delightful that might be. It was a serving of God. A faithful servant carries out his master's will, does what he is bidden. In like manner the true convert has turned from wrong things, and is busy doing what God has commanded.
To do what God enjoins implies the possession of knowledge derivable only from revelation. The convert is acquainted with God's revealed will, and cheerfully does it. Hence Paul could speak of himself as sent to the Gentiles, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God" (Acts xxvi. 18). First, there is light imparted; then, acting according to the light, men are freed from sin and Satan's sway, and brought into the service and liberty of the truth and of God.
CONVERSION APPLIES TO THE WHOLE MAN.
What has been previously said implies that the whole man is engaged in conversion. The understanding is enlightened, the affections are entwined around a new object of attraction and love, the will is surrendered to the instructions of a new Master, and the body is an instrument through which knowledge, and love, and resolution, act. The entire man is engaged in the new service. Conversion is not a matter of the heart alone. Heart, and head, and life, all turn into a new course.
As we examine the records of conversion through Acts, we shall have frequent occasion to observe how the whole man is thus enlisted. The Gospel and its conditions are addressed to the understanding and to the heart; motives are presented and appeals made to move the will; and the commands are of such a nature as to require the activity of the body. In accepting the preaching of apostles, there was faith or belief; in resolving to act upon it, there was repentance; and in baptism, there was the first act of engaging the body in the divine service. Faith, repentance, and baptism, so much exemplified in the conversions recorded in the Acts, thus represent a complete turning to God, a thorough employment in His service. Conversion is a turning of the whole man to do service to God as His word directs.
A SUGGESTION TO TEACHERS OF PRIMITIVE CHRISTIANITY.
Avoid 'be converted,' 'are converted,' and all forms of the passive voice of this verb. In many cases the passive voice not only fails to convey the truth, it is positively misleading. It fosters and perpetuates the notion that men are passive in becoming Christians, and that they must therefore wait until God turns them.
It might be well also to avoid the verb even in its active form, both because of its bad association with a doctrinal error, and because of its unsuitableness to describe a person turning. We cannot say, 'Repent and convert,' nor, 'They converted to the Lord'; and probably most speakers would shrink from speaking of one converting himself, although truth is conveyed by that form of speech.
By the passive voice Scripture and truth are not properly presented; and in the active voice this verb is not used intransitively; i.e., it cannot be used so as to indicate that the turning is the action of the subject or person named.
'Convert,' as a noun, may be a useful designation of those who have turned, and 'conversion' may often be more convenient than 'turning'; but the verb in all its forms might be dismissed from the vocabulary of Christians, and much gain be effected thereby. The revisers have greatly helped us in this matter. Let us consistently carry it out.
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CHAPTER III.
Acts ii. 1-21.
BEGINNING IN JERUSALEM.
Jerusalem - Waiting for power - Pentecost - Peter's audience - Strange phenomena - Great perplexity - Serious charge against the apostles - Brief defence - Scripture explanation - Query and reply
JERUSALEM was the centre of holy association to devout Jews. Fully a thousand years prior to New Testament times, God had authorised the building of a temple there. David made preparation for the building, and it was erected during the reign of his son Solomon. From that time onward, Jerusalem was the centre of attraction to all pious Jews. There they gathered together from all quarters at the great Jewish feasts. Thither they brought their offerings; there their sacrifices were presented, the priests officiated, and God was worshipped. The absent Jews longed to stand within the gates of Jerusalem, and they prayed for peace and prosperity to their loved city (Psalm cxxii).
In Jerusalem, however, many dark and horrible deeds had been perpetrated. The pious people had often been strangely wicked. Idolatry had been cherished where there ought only to have been the worship of the living God. Heathen abominations had stalked unreproved by the side of the holy things of Jehovah; and interdicted marriages with the idolatrous nations around had been sanctioned in high quarters, and widely practised. Amid unblushing lawlessness in varied forms, the voice of the prophets was frequently heard, and almost as frequently unheeded or wickedly rejected. The call to reformation was often drowned in the blood of the faithful witnesses. The inhabitants of Jerusalem were notorious for the murder of their prophets (Matt. xxiii. 34, 35-37). Last of all they rejected their Messiah. They reverenced not the Son. They would have neither His teaching nor His rule. They killed the Holy and Just One.
Was it not now time to throw them completely off? Had they not now filled up their cup of iniquity? Should they not now be abandoned to their fate? Not yet, says Jesus. Let the proclamation of forgiveness be begun in Jerusalem. Give a crowning proof that Jehovah is long-suffering, abundant in mercy, and ready to pardon. Where sin had abounded let grace superabound. Where there has been the last and deepest sin, let there be the first display of Gospel pardon. Begin in Jerusalem (Luke xxiv. 45-49). The disciples were not to go home to their native Galilee, but to wait in Jerusalem and begin there; begin in the metropolis, at headquarters, at the very centre of Judaism, where the Lord of glory had been crucified.
The place in which to commence operations was resolved upon, but the time had not yet come. The apostles were to wait a little; they were to "wait for the promise of the Father." The work with which they were entrusted was of no ordinary nature, and they would need special preparation. They were to begin in the city where numerous God-sent teachers had sealed their testimony with their blood. The authorities had shown special antagonism and bitterness to Jesus; His followers might therefore reckon on rough treatment when they began to proclaim and vindicate His cause. What they had to say would necessarily involve a charge against the leaders of the people of shedding innocent blood. Their message, though one of peace and forgiveness, would nevertheless be against the current of thought and feeling. Nor was it a common everyday announcement they had to make. To them Jesus had said, "Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained" (John xx. 23). The work they had to do was of far-reaching magnitude, the circumstances seemed untoward, and the apostles were not remarkable either in capacity or influence. There was need for careful preparation. The apostles were, therefore, to wait until all things were ready - wait until equipped with power from on high - wait until, filled with the Holy Spirit, they could speak with authority and without fear of error - wait until, breathed into by the Spirit, they could breathe out words of truth and soberness suitable to all occasions - wait until, being inspired, they could pronounce laws that had Heaven's ratification.
PENTECOST was the occasion when the needed help came. The word Pentecost is of Greek origin, and means fifty. It is a name given to one of the great yearly festive gatherings of the Jews. Lev. xxiii. 15-21 contains particulars of this joyous assembly. Counting from the day of the sheaf-offering, details of which are given in verses 10-14 of the same chapter, seven Sabbaths, i.e., seven weeks, were reckoned; and on the first day of the eighth week, i.e., on the fiftieth day, bread was offered. At the beginning of harvest there was the sheaf-offering; seven weeks afterwards, two loaves made from the new crops were presented before God. Notice the analogy. Reckoning from the Passover, when Jesus died, or, more exactly, from the day of His resurrection - the day when he became the first-fruits, corresponding to the first sheaf - the fiftieth day brings us to the first conversions under Christianity, the first-fruits of the new dispensation, corresponding to the two wave loaves. Notice, again, that while the sheaf was pure as God gave it, the bread had leaven in it. So Christ was all pure, but Christians are often a sad mixture, containing much leaven.
The fiftieth day found the apostles waiting according to the command of the Saviour. They were all with one accord in one place. What happened is related in Acts ii. 1-4. Being filled with the Spirit they forthwith began preaching and teaching.
Who were the first hearers of the new preaching? Jews, many of whom were from the very distant parts of the earth (verses 8-11). They had come from north, south, east, and west. Jerusalem and her harvest feast had drawn them together. They had come from as far as Pontus in the north, Egypt and Libya in the south, Media in the east, and Rome in the west. The Jewish nation may be said to have assembled in the capital. There is, moreover, a close connection between the assembled multitude we are now considering, and the assembly congregated in the same place seven weeks before. At the Passover season, though the multitude sang hosanna to Jesus of Nazareth, as the son of David, and as coming in the name of the Lord, and though many grateful hearts throbbed in sympathy with Him, the nation as such, through its representatives, publicly repudiated Him. The crucifixion of the Prophet of Nazareth was their act and deed; and there is no intimation that they wished to disown it. To those who had taken the life of Jesus, not two months before, the newly empowered apostles had first to preach.
Strange Phenomena were connected with that day and those preachers.
The Result of these Phenomena next invites consideration.
There was great perplexity among the people. "They were all amazed and marvelled, saying one to another, Behold, are not all these who speak Galileans?" The speakers were known to be Galileans; they could have had no opportunity of learning these languages; and yet they were speaking so as to be understood, and so as to make their hearers take note of the wonderful works of God. It was beyond the power of the hearers to unravel the mystery.
A serious charge was made against the apostles. There were those who suggested that what was being done was to be traced to intemperance. "Others mocking said, These men are full of new wine." Such a charge circulated widely might have led to disastrous consequences. It might easily have been believed. It had some plausibility. The utterances of a foreigner, in a language which we do not know, seem often much akin to the mutterings of a drunken man. The one is about as intelligible as the other. While, then, an apostle spoke intelligibly to those whose language he was employing at the time, he might seem as an intoxicated man to others who knew not the language in which he was then speaking.
A brief reply is given to the serious charge. "These are not drunken, as ye suppose, seeing it is but the third hour of the day." It must be owned that it is quite within the bounds of possibility to be drunk by nine o'clock in the morning. But at least it is unusual. It is at night that men get drunk, not in the morning; "they that be drunken are drunken in the night." It was an unlikely thing that twelve men would be drunk so early in the day. Further, it was "the first hour of prayer; before which no pious Jew might eat or drink."
A full Scripture explanation immediately follows. It is based upon a quotation from Joel. God had prophesied through Joel of an outpouring of the Spirit. The day of Pentecost was seeing the fulfilment. "This is that which was spoken by the prophet Joel," said Peter. And yet it must be acknowledged that there was not then a complete fulfilment of the prophetic words. The Spirit was to be poured out upon all flesh; but there was only the one nation present, and as yet only a dozen of them had received the heavenly boon. Sons and daughters were to prophesy; but prophetesses and handmaidens were not at work on the day of Pentecost. Young men were to see visions, and old men dream dreams; but visions are unreported, and dreaming found no place on that memorable occasion. Prodigies all around were to take place; but we know nothing of change in heaven or earth, sun or moon, nor of blood, and fire, and vapour of smoke. The day was quiet as usual; everything was regular in the workings of nature as on every other day. What had happened, however, was the beginning of the fulfilment of Joel's prophecy. The secret of the wonderful speaking of the few men was that God had begin to carry out the promise made long before through the prophet. He was pouring out of His Spirit upon them. The men were not drunk with wine, but they were filled with the Spirit; and the whole was in agreement with God's announcement hundreds of years before.
Eighteen hundred years have passed away, and the prophecy has not yet received its complete fulfilment. The great and notable day of the Lord has not yet arrived. Ere that day dawns every syllable of the comprehensive prophecy shall have its completest realisation.
Thus far Peter's remarks were explanatory of the linguistic power of himself and his colleagues. It was not by their own power or industry that they thus spoke. God was working with them. The people's perplexity might now be removed. The explanation was such as to commend itself to Jews. God had promised great things to them. Nor had He forgotten His promises. At one of the feats of His own appointment He was visiting them in mercy. He was fulfilling His own word. The hand of the Lord was among them.
QUERY AND REPLY.
Why restrict the receiving of the Holy Spirit, in the beginning of Acts ii., to the twelve? Were not all the one hundred and twenty, mentioned in chapter i. 15, filled with the Spirit?
There is no statement either asserting or implying that the whole one hundred and twenty were recipients and actors in what is reported in Acts ii. It is possible that they all had a share in these wonderful transactions; but it seems improbable for the following reasons: