Expositions of Holy Scripture: the Acts Part 17

Now, on the other hand, Peter's answer lays down broadly and sharply the opposite truth, the Christian principle that a heart right in the sight of G.o.d is the indispensable qualification for all possession of spiritual power, or of any of the blessings which Jesus gives.

How the heart is made right, and what const.i.tutes righteousness is another matter. That leads to the doctrine of repentance and faith.

The one thing that makes such partic.i.p.ation impossible is being and continuing in 'the gall of bitterness, and the bond of iniquity.' Or, to put it into more modern words, all the blessings of the Gospel are a gift of G.o.d, and are bestowed only on moral conditions. Faith which leads to love and personal submission to the will of G.o.d makes a man a Christian. Therefore, outward ordinances are only of use as they help a man to that personal act.

Therefore, no other man or body of men can do it for us, or come between us and G.o.d.

And in confirmation, notice how Peter here speaks of forgiveness. His words do not sound as if he thought that he held the power of absolution, but he tells Simon to go to G.o.d who alone can forgive, and refers Simon's fate to G.o.d's mercy.

These tendencies, which Simon expresses so baldly, are in us all, and are continually reappearing. How far much of what calls itself Christianity has drifted from Peter's principle laid down here, that moral and spiritual qualifications are the only ones which avail for securing 'part or lot in the matter' of Christ's gifts received for, and bestowed on, men! How much which really rests on the opposite principle, that these gifts can be imparted by men who are supposed to possess them, apart altogether from the state of heart of the would-be recipient, we see around us to-day! _Simony_ is said to be the securing ecclesiastical promotion by purchase. But it is much rather the belief that 'the gift of G.o.d can be purchased with' anything but personal faith in Jesus, the Giver and the Gift. The effects of it are patent among us. Ceremonies usurp the place of faith. A priesthood is exalted.

The universal Christian prerogative of individual access to G.o.d is obscured. Christianity is turned into a kind of magic.

III. An instance of the worthlessness of partial convictions.

Simon was but slightly moved by Peter's stern rebuke. He paid no heed to the exhortation to pray for forgiveness and to repent of his wickedness, but still remained in substantially his old error, in that he accredited Peter with power, and asked him to pray for him, as if the Apostle's prayer would have some special access to G.o.d which his, though he were penitent, could not have. Further, he showed no sense of sin. All that he wished was that 'none of the things which ye have spoken come upon me.'

How useless are convictions which go no deeper down than Simon's did!

What became of him we do not know. But there are old ecclesiastical traditions about him which represent him as a bitter enemy in future of the Apostle. And Josephus has a story of a Simon who played a degrading part between Felix and Drusilla, and who is thought by some to have been he. But in any case, we have no reason to believe that he ever followed Peter's counsel or prayed to G.o.d for forgiveness. So he stands for us as one more tragic example of a man, once 'not far from the kingdom of G.o.d' and drifting ever further away from it, because, at the fateful moment, he would not enter in. It is hard to bring such a man as near again as he once was. Let us learn that the one key which opens the treasury of G.o.d's blessings, stored for us all in Jesus, is our own personal faith, and let us beware of shutting our ears and our hearts against the merciful rebukes that convict us of 'this our wickedness,'

and point us to the 'Lamb of G.o.d which taketh away the sin of the world,' and therefore our sin.

A MEETING IN THE DESERT

'And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28. Was returning, and sitting in his chariot, read Esaias the prophet. 29. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 80. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? 31. And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32. The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth: 33. In His humiliation His judgment was taken away; and who shall declare His generation? for His life is taken from the earth. 34. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? 35. Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37. And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of G.o.d. 38. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40. But Philip was found at Azotus: and pa.s.sing through, he preached in all the cities, till he came to Caesarea.'--ACTS viii. 26-40.

Philip had no special divine command either to flee to, or to preach in, Samaria, but 'an angel of the Lord' and afterwards 'the Spirit,'

directed him to the Ethiopian statesman. G.o.d rewards faithful work with more work. Samaria was a borderland between Jew and Gentile, but in preaching to the eunuch Philip was on entirely Gentile ground. So great a step in advance needed clear command from G.o.d to impel to it and to justify it.

I. We have, then, first, the new commission. Philip might well wonder why he should be taken away from successful work in a populous city, and despatched to the lonely road to Gaza. But he obeyed at once. He knew not for what he was sent there, but that ignorance did not trouble or r.e.t.a.r.d him. It should be enough for us to see the next step. 'We walk by faith, not by sight,' for we none of us know what comes of our actions, and we get light as we go. Do to-day's plain duty, and when to-morrow is to-day its duty will be plain too. The river on which we sail winds, and not till we round the nearest bend do we see the course beyond. So we are kept in the peaceful posture of dependent obedience, and need to hold our communications with G.o.d open, that we may be sure of His guidance.

No doubt, as Philip trudged along till he reached the Gaza road, he would have many a thought as to what he was to find there, and, when he came at last to the solitary track, would look eagerly over the uninhabited land for an explanation of his strange and vague instructions. But an obedient heart is not long left perplexed, and he who looks for duty to disclose itself will see it in due time.

II. So we have next the explanation of the errand. Luke's 'Behold!'

suggests the sudden sight of the great man's cortege in the distance.

No doubt, he travelled with a train of attendants, as became his dignity, and would be conspicuous from afar. Philip, of course, did not know who he was when he caught sight of him, but Luke tells his rank at once, in order to lay stress on it, as well as to bring out the significance of his occupation and subsequent conversion. Here was a full-blooded Gentile, an eunuch, a courtier, who had been drawn to Israel's G.o.d, and was studying Israel's prophets as he rode. Perhaps he had chosen that road to Egypt for its quietness. At any rate, his occupation revealed the bent of his mind.

Philip felt that the mystery of his errand was solved now, and he recognised the impulse to break through conventional barriers and address the evidently dignified stranger, as the voice of G.o.d's Spirit, and not his own. How he was sure of that we do not know, but the distinction drawn between the former communication by an angel and this from the Spirit points to a clear difference in his experiences, and to careful discrimination in the narrator. The variation is not made at random. Philip did not mistake a buzzing in his ears from the heating of his own heart for a divine voice. We have here no hallucinations of an enthusiast, but plain fact.

How manifestly the meeting of these two, starting so far apart, and so ignorant of each other and of the purpose of their being thrown together, reveals the unseen hand that moved each on his own line, and brought about the intersection of the two at that exact spot and hour!

How came it that at that moment the Ethiopian was reading, of all places in his roll, the very words which make the kernel of the gospel of the evangelical prophet? Surely such 'coincidences' are a hard nut to crack for deniers of a Providence that shapes our ends!

It is further to be noticed that the eunuch's conversion does not appear to have been of importance for the expansion of the Church. It exercised no recorded influence, and was apparently not communicated to the Apostles, as, if it had been, it could scarcely have failed to have been referred to when the a.n.a.logous case of Cornelius was under discussion. So, divine intervention and human journeying and work were brought into play simply for the sake of one soul which G.o.d's eye saw to be ripe for the Gospel. He cares for the individual, and one sheep that can be reclaimed is precious enough in the Shepherd's estimate to move His hand to action and His heart to love. Not because he was a man of great authority at Candace's court, but because he was yearning for light, and ready to follow it when it shone, did the eunuch meet Philip on that quiet road.

III. The two men being thus strangely brought together, we have next the conversation for the sake of which they were brought together. The eunuch was reading aloud, as people not very much used to books, or who have some difficult pa.s.sage in hand, often do. Philip must have been struck with astonishment when he caught the, to him, familiar words, and must have seen at once the open door for his preaching. His abrupt question wastes no time with apologies or polite, gradual approaches to his object. Probably the very absence of the signs of deference to which he was accustomed impressed the eunuch with a dim sense of the stranger's authority, which would be deepened by the home-thrust of his question.

The wistful answer not only shows no resentment at the brusque stranger's thrusting himself in, but acknowledges bewilderment, and responds to the undertone of proffered guidance in the question. A teacher has often to teach a pupil his ignorance, to begin with; but it should be so done as to create desire for instruction, and to kindle confidence in him as instructor. It is insolent to ask, 'Understandest thou?' unless the questioner is ready and able to help to understand.

The invitation to a seat in the great man's chariot showed how eagerness to learn had obliterated distinctions of rank, and swiftly knit a new bond between these two, who had never heard of each other five minutes before. A true heart will hail as its best and closest friend him who leads it to know G.o.d's mind more clearly. How earthly dignities dwindle when G.o.d's messenger lays hold of a soul!

So the chariot rolls on, and through the silence of the desert the voices of these two reach the wondering attendants, as they plod along.

The Ethiopian was reading the Septuagint translation of Isaiah, which, though it missed part of the force of the original, brought clearly before him the great figure of a Sufferer, meek and dumb, swept from the earth by unjust judgment. He understood so much, but what he did not understand was who this great, tragic Figure represented. His question goes to the root of the matter, and is a burning question to-day, as it was all these centuries ago on the road to Gaza. Philip had no doubt of the answer. Jesus was the 'lamb dumb before its shearers.' This is not the place to enter on such wide questions, but we may at least affirm that, whatever advance modern schools have made in the criticism and interpretation of the Old Testament, the very spirit of the whole earlier Revelation is missed if Jesus is not discerned as the Person to whom prophet and ritual pointed, in whom law was fulfilled and history reached its goal.

No doubt much instruction followed. How long they had rode together before they came to 'a certain water' we know not, but it cannot have been more than a few hours. Time is elastic, and when the soil is prepared, and rain and sunlight are poured down, the seed springs up quickly. People who deny the possibility of 'sudden conversions' are blind to facts, because they wear the blinkers of a theory. Not always have they who 'anon with joy receive' the word 'no root in themselves.'

As is well known, the answer to the eunuch's question (v. 37) is wanting in authoritative ma.n.u.scripts. The insertion may have been due to the creeping into the text of a marginal note. A recent and most original commentator on the Acts (Bla.s.s) considers that this, like other remarkable readings found in one set of ma.n.u.scripts, was written by Luke in a draft of the book, which he afterwards revised and somewhat abbreviated into the form which most of the ma.n.u.scripts present. However that may be, the required conditions in the doubtful verse are those which the practice of the rest of the Acts shows to have been required. Faith in Jesus Christ the Son of G.o.d was the qualification for the baptisms there recorded.

And there was no other qualification. Philip asked nothing about the eunuch's proselytism, or whether he had been circ.u.mcised or not. He did not, like Peter with Cornelius, need the evidence of the gift of the Spirit before he baptized; but, notwithstanding his experience of an unworthy candidate in Simon the sorcerer, he unhesitatingly administered baptism. There was no Church present to witness the rite.

We do not read that the Holy Ghost fell on the eunuch.

That baptism in the quiet wady by the side of the solitary road, while the swarthy attendants stood in wonder, was a mighty step in advance; and it was taken, not by an Apostle, nor with ecclesiastical sanction, but at the bidding of Christian instinct, which recognised a brother in any man who had faith in Jesus, the Son of G.o.d. The new faith is bursting old bonds. The universality of the Gospel is overflowing the banks of Jewish narrowness. Probably Philip was quite unconscious of the revolutionary nature of his act, but it was done, and in it was the seed of many more.

The eunuch had said that he could not understand unless some man guided him. But when Philip is caught away, he does not bewail the loss of his guide. He went on his road with joy, though his new faith might have craved longer support from the crutch of a teacher, and fuller enlightenment. What made him able to do without the guide that a few hours before had been so indispensable? The presence in his heart of a better one, even of Him whom Jesus promised, to guide His servants into all truth. If those who believe that Scripture without an authorised interpreter is insufficient to lead men aright, would consider the end of this story, they might find that a man's dependence on outward teachers ceases when he has G.o.d's Spirit to teach him, and that for such a man the Word of G.o.d in his hand and the Spirit of G.o.d in his spirit will give him light enough to walk by, so that, in the absence of all outward instructors, he may still be filled with true wisdom, and in absolute solitude may go 'on his way rejoicing.'

PHILIP THE EVANGELIST

'But Philip was found at Azotus: and pa.s.sing through he preached in all the cities, till he came to Caesarea.'--ACTS viii. 40.

The little that is known about Philip, the deacon and evangelist, may very soon be told. His name suggests, though by no means conclusively, that he was probably one of the so-called h.e.l.lenists, or foreign-born and Greek-speaking Jews. This is made the more probable because he was one of the seven selected by the Church, and after that selection appointed by the Apostles, to dispense relief to the poor. The purpose of the appointment being to conciliate the grumblers in the h.e.l.lenist section of the Church, the persons chosen would probably belong to it.

He left Jerusalem during the persecution 'that arose after the death of Stephen.' As we know, he was the first preacher of the Gospel in Samaria; he was next the instrument honoured to carry the Word to the first heathen ever gathered into the Church; and then, after a journey along the sea-coast to Caesarea, the then seat of government, he remained in that place in obscure toil for twenty years, dropped out of the story, and we hear no more of him but for one glimpse of his home in Caesarea.

That is all that is told about him. And I think that if we note the contrast of the office to which men called him, and the work to which G.o.d set him; and the other still more striking contrast between the brilliancy of the beginning of his course, and the obscurity of his long years of work, we may get some lessons worth the learning. I take, then, not only the words which I read for my text, but the whole of the incidents connected with Philip, as our starting-point now; and I draw from them two or three very well-worn, but none the less needful, pieces of instruction.

I. First, then, we may gather a thought as to Christ's sovereignty in choosing His instruments.

Did you ever notice that events exactly contradicted the intentions of the Church and of the Apostles, in the selection of Philip and his six brethren? The Apostles said, 'It is not reason that we should leave the Word of G.o.d and serve tables. Pick out seven relieving-officers; men who shall do the secular work of the Church, and look after the poor; and we will give ourselves to prayer and to the ministry of the Word.'

So said man. And what did facts say? That as to these twelve, who were to 'give themselves to prayer and the ministry of the Word,' we never hear that by far the larger proportion of them were honoured to do anything worth mentioning for the spread of the Gospel. Their function was to be 'witnesses,' and that was all. But, on the other hand, of the men that were supposed to be fitted for secular work, two at all events had more to do in the expansion of the Church, and in the development of the universal aspects of Christ's Gospel, than the whole of the original group of Apostles. So Christ picks His instruments. The Apostles may say, 'These shall do so-and-so; and we will do so-and-so.'

Christ says, 'Stephen shall proclaim a wider Gospel than the Apostles at first had caught sight of, and Philip shall be the first who will go beyond the charmed circle of Judaism, and preach the Gospel.'

It is always so. Christ chooses His instruments where He will; and it is not the Apostle's business, nor the business of an ecclesiastic of any sort, to settle his own work or anybody else's. The Commander-in-Chief keeps the choosing of the men for special service in His own hand. The Apostolic College said, 'Let them look after the poor, and leave us to look after the ministry of the Word'; Christ says, 'Go and join thyself to that chariot, and speak there the speech that I shall bid thee.'

Brethren, do you listen for that voice calling you to your tasks, and never mind what men may be saying. Wait till _He_ bids, and you will hear Him speaking to you if you will keep yourselves quiet. Wait till He bids you, and then be sure that you do it. Christ chooses His instruments, and chooses them often in strange places.

II. The next lesson that I would take from this story is the spontaneous speech of a believing heart.

There came a persecution that scattered the Church. Men tried to fling down the lamp; and all that they did was to spill the oil, and it ran flaming wherever it flowed. For the scattered brethren, without any Apostle with them, with no instruction given to them to do so, wherever they went carried their faith with them; and, as a matter of course, wherever they went they spoke their faith. And so we read that, not by appointment, nor of set purpose, nor in consequence of any ecclesiastical or official sanction, nor in consequence of any supernatural and distinct commandment from heaven, but just because it was the natural thing to do, and they could not help it, they went everywhere, these scattered men of Cyprus and Cyrene, preaching the word.

And when this Philip, whom the officials had relegated to the secular work of distributing charity, found himself in Samaria, he did the like. The Samaritans were outcasts, and Peter and John had wanted to bring down fire from heaven to consume them. But Philip could not help speaking out the truth that was in his heart.

So it always will be: we can all talk about what we are interested in.

The full heart cannot be condemned to silence. If there is no necessity for speech felt by a professing Christian, that professing Christian's faith is a very superficial thing. 'We cannot but speak the things that we have seen and heard,' said one of the Apostles, thereby laying down the great charter of freedom of speech for all profound convictions.

'Thy word was as a fire in my bones when I said, I will speak no more in Thy name,' so petulant and self-willed was I, 'and I was weary with forbearing,' and ashamed of my rash vow; 'and I could not stay.'

Dear friends, do you carry with you the impulse for utterance of Christ's name wherever you go? And is it so sweet in your hearts that you cannot but let its sweetness have expression by your lips? Surely, surely this spontaneous instinctive utterance of Philip, by which a loving heart sought to relieve itself, puts to shame the 'dumb dogs'

that make up such an enormous proportion of professing Christians. And surely such an experience as his may well throw a very sinister light on the reality--nay! I will not say the _reality_, that would be too uncharitable--but upon the depth and vitality of the profession of Christianity which these silent ones make.