TRACINGS FROM THE ACTS OF THE
APOSTLES
VIII. THE KINGDOM OF THE
HEAVENS OPENED TO GENTILES.
ACTS ix. 32—xi. 18.
FROM the movements of Saul we are now turned to those of
Peter in connection with that remarkable journey, which resulted in the opening
of the kingdom of the heavens to Gentiles. This was service specially delegated
to him by the Lord. And, foretold in Matthew (xvi. 19), he now carried it out
under the special direction of the Holy Ghost (Acts x. 19, 20, xi. 12), God
having made choice by him, as he subsequently stated (xv. 7), that the Gentiles
should first hear from his mouth the Gospel of sovereign grace. The time for
the development of this purpose was now at hand, though as yet no one on earth
was aware of it.
Peter's New Journey. We have read (viii.) of
Peter and John visiting and evangelising in Samaria. We are now to read of
Peter itinerating alone in Judaea, the spread of the work doubtless
necessitating such a service. Itinerancy was commenced by the Lord (Mark i. 39;
Luke viii. 1, xiii. 22), and was carried on by the Apostles Peter and Paul. We
mention them only, because the labours of the others, a little of John's
excepted, are to us wholly unknown; for the history of the Acts was not
intended to be a chronicle of all that went on, nor indeed to furnish the
biography of any of the early Christians. We know from chapter viii. 1 that the
Apostles had remained at Jerusalem, when the disciples were scattered abroad at
the persecution which arose about Stephen. But what the rest did, or where any
of them were, when Saul as a Christian and Peter's guest returned to Jerusalem,
save indeed James the Lord's brother (Gal. i. 19), we have now no means of
ascertaining. Very probably none of them finally left Jerusalem for distant
fields of labour till Gentiles had been admitted into the kingdom at Caesarea.
The spread of the work in the Holy Land, consequent on the dispersion of the
disciples, may have provided till then sufficient scope for the energies and
service of them all. And we may be sure that none of them were idle: all were
workers.
Incidents of the Journey. Peter now went forth alone.
Why we know not. But all can understand how fitting that was, since in the
striking event of this journey he was the only Apostle who could have part.
Ere, however, accomplishing that great purpose, the power of the name of Christ
was to be remarkably manifested, and the power of prayer was to be proved. The
former was displayed in the healing of Aeneas; the latter was seen in the
raising of Tabitha from the dead.
Lydda. - At Lydda Peter halted.
This town was situated in the plain of Ono, which debouches on that of Sharon,
and is on the road from Jerusalem to Joppa. Christianity had reached it before
the Apostle's visit, for he went down, we are told, to the saints there. Aeneas
a paralysed man, and bedridden for eight years, was in the place, but whether
he was already a Christian is not definitely stated. "Aeneas, Jesus Christ
maketh thee whole [or, healeth thee]: arise, and make thy bed." Such was the
apostolic utterance, giving all the glory, ascribing all the power to the
crucified One. Restored thus to health and strength, like the palsied man in
Mark ii., without passing through any period of convalescence, all could
witness that vitality reanimated his enfeebled frame. But, differing from that
case in the Gospel, Aeneas was healed by Peter in the name of Christ, whereas
in the house at Capernaum the Lord healed the man by virtue of His own power.
He was the Master; Peter was the servant. At Lydda the name of Christ was
all-powerful, as before in Capernaum the word of Christ had been sufficient. In
that name in the Temple court the lame man had been healed (Acts iiL). By
virtue of that same name the paralysed limbs of Aeneas now received strength,
so that he could walk and make his bed. The God of Israel was still dispensing
blessings to individuals among His ancient people, though only in the name of
the rejected but exalted Saviour. The fame of this miracle quickly spread. All
that dwelt in Lydda and in Sharon saw him, and (rather, who) turned to the
Lord. Seeing what had taken place, they turned to the Lord, Aeneas could
rejoice in his regained liberty of motion. The countryside, as one might say,
as well as the townspeople, reaped blessing likewise. Conversions were very
numerous.
Joppa. Nine miles farther on, and lying on the
sea-coast, was Joppa, now Jaffa, the seaport of Jerusalem in old days (2 Chron
ii. 16), the seaport for her still. Here dwelt a certain disciple named
Tabitha, an Aramaic word signifying a gazelle, the Greek equivalent of which is
Dorcas. She had been a woman active in good works and alms-deeds, spending
time, strength, and substance in making garments for the poor. But death had
claimed her: her active life was apparently over. A calamity had befallen the
recipients of her charity. Weeping and wailing now occupied them; but neither
the one nor the other, nor both together, could induce the iron hand of death
to relax its grasp. The chamber of death might resound with lamentations - the
dead one heard them not. Death heeded them not; nothing short of the
intervention of Divine power could restore Tabitha to life. But to none save
Apostles do we read of such power having been by the Lord entrusted (Matt. x.
8). No such power was given to the Seventy (Luke x.), nor does the Lord in Mark
xvi. endow disciples with it. Christians, then, in Joppa could not raise the
dead. Who on earth could ?
Peter's visit to Lydda had become well known,
and his presence there seemed timely. So to him they turned, sending two men to
ask him to visit them without delay. He went with the messengers. Entering the
chamber of death, and now alone with the corpse and with God (for he put out
all the widows present, who were showing him the garments Dorcas had made), he
fell on his knees in prayer. The Lord could command the dead to rise: He did so
at Nain. Peter owned he had no such inherent power. Like Elijah (1 Kings xvii.
22), and like Elisha (2 Kings iv. 33), however, he prayed, and restoration to
life was the result. "Tabitha, arise," were his words. Tabitha opened her eyes
and sat up. Life and power had returned to the body; and the Apostle had the
joy of presenting her alive to the weeping widows and sorrowing disciples.
Peter's next stage was to land him at Csesarea.
Miracles. Most
striking miracles have been wrought, which in their order may remind us of the
Lord's history in the seventh chapter of Luke. There disease was first removed,
then death had to relax its grasp, life being restored to the widow of Nain's
son. After that forgiveness of sins was accorded to the woman in Simon's house
and openly proclaimed ; so Peter had healed the sick and raised the dead, and
next was to preach full forgiveness of sins to all who believed the Lord Jesus.
But for that he must proceed to Caesarea. A word, however, here as to miracles
before passing on. Such are signs that God is working, and at times are
characteristic marks of the commencement of a new dispensation. With miracles
the Mosaic dispensation was inaugurated, a dispensation of law, not of grace;
so the character of those wrought by Moses in Egypt were for the most part
judicial, thus in keeping with law, which deals with people in accordance with
their works. But the character of the miracles with which the present
dispensation was ushered in, as far as we read of them, was for the most part
that of grace, meeting the needs of people, and removing sorrow and suffering.
And since the exercise of such powers attests that God is working, we can
understand why the Apostles and early Christians, as Stephen and Philip, were
empowered to do them - a striking testimony, as done in the name of the Lord
Jesus and by His servants, of the guilt of the Jews in rejecting Him on the one
hand, and of the grace of God in ministering to people on the
other.
Whilst, however, a dispensation may be inaugurated by such
exhibitions of Divine power, it by no means follows that they will continue in
exercise throughout it, though for a definite testimony they may be again
exhibited. So we read of John that he did no miracle (John x. 41). He lived at
the close of the Mosaic dispensation, as we do towards the close of the
Christian. Between Moses, however, and John miracles had a marked place in the
histories of Elijah and of Elisha. Theirs was the time of Israel's apostasy.
God then worked by those two prophets to show Himself to be the one true,
living, self-existing God. So in a coming day, when apostasy under the beast
and his minister, the false prophet, will be rife, miraculous powers will be
wielded by the two witnesses then raised up on behalf of the truth in Jerusalem
(Rev. xi. 6).
Cornelius. To return. The Lord Jesus by His death,
as John tells us in his Gospel (xi. 52), would gather together in one the
children of God that were scattered abroad. The carrying out of this purpose
was now to commence through the call of Gentiles, for among them there were
sheep of Christ (John. x. 16). Of these Cornelius, a Roman centurion of the
Italian band,* with others of his household and his acquaintance, were part.
Already born of God, for he was "a devout man, and one that feared God with all
his house, who gave much alms to the people, and prayed to God alway"; yet,
notwithstanding those evident tokens of his spiritual life, he had no
recognised place at the children's table. For, like the Syrophoenician woman,
he did not by natural birth belong to the favoured nation. Now, however, it was
to be known, and definitely understood, that the middle wall of partition,
raised up by God, had by Divine command been broken down for all who should
believe on the Lord Jesus Christ in the present dispensation. For Christ by His
death has "abolished in His flesh the enmity, even the law of commandments
contained in ordinances; for to make in Himself of twain one new man, making
peace, and that He might reconcile both unto God in one body by the cross,
having slain the enmity thereby" (Eph. ii. 15)
* "The Italian band
consisted of Italians, not of natives of the country, like many other Roman
troops in Syria. Such a Roman auxiliary corps was appropriately stationed at
the place where the Procurator had his residence, for the maintenance of
tranquillity (Meyer). Julius, the centurion to whose custody Paul was committed
to sail for Home, was of the Augustan band (Acts xxvii. 1).
Two
Visions. But for this to be brought about Peter and Cornelius must meet,
and the latter be evangelised by the former. A Jew and a Gentile to meet ! Who
could arrange that ? Who could persuade Peter to consent to it? God must do it.
By a vision Cornelius learnt that he was to send for Peter. By a vision Peter
learnt that with unquestioning heart he was to go with the messengers from
Cornelius.
An angel appeared to Cornelius when engaged in prayer at the
ninth hour, that hour so long consecrated to the offering of the evening
sacrifice on the altar, and known at Jerusalem as the hour of prayer (Acts iii.
1). God, the centurion learnt, known to Israel as Jehovah of Hosts, had
observed and cared for the Gentile soldier. Grace had really reached him in the
bestowal of spiritual life, though he was neither an Israelite nor a proselyte
to the Jewish religion. His prayers had been heard, his alms to the Jews (x. 2)
had been carefully noted, and both had gone up for a memorial before God (4).
Never before had a heavenly visitant appeared in that house. So Cornelius was
at first affrighted, and asked, "What is it, Lord?" The purpose of the visit
was soon declared, for short, though distinct, was the communication made. "
Thy prayers and thine alms are come [or, gone] up for a memorial before God.
And now send men to Joppa, and call for one Simon, whose surname is Peter. He
lodgeth with one Simon a tanner, whose house is by the seaside" (4-6).* Here
the communication as given by Luke really stopped - the words "he shall tell
thee what thou oughtest to do" being generally viewed as an interpolation, as
well as the words "who, when he cometh, shall speak unto thee." But there was
an addition to the record of the historian, which is supplied by Peter in xi.
14, furnished to him, as he states, by Cornelius - "who shall tell thee words
whereby thou and all thy house shall be saved." This elucidates a very
important subject, to which we must refer later on.
With soldierlike
obedience Cornelius prepared to carry out the instructions just received. He
would send for Peter that very day. Simon surnamed Peter lodged with one Simon
a tanner, whose house was by the seaside. Saul was to be found by Ananias in
the street of Damascus called Straight, and in the house of one Judas, who
doubtless was not a Christian. Peter's address at this time was the house of a
Christian, Simon the tanner, by the seaside. Ananias had no difficulty in
finding Saul. The messengers of Cornelius as readily found the house and the
man to whom they were sent. The Shepherd knows the sheep. The Holy Ghost can
direct as to the locality and the house in which they will be found. Strangers
some may be to those on earth immediately around them. If saints, they are,
however, under the watchful eye of One in heaven - a comfort for any in such a
position on earth.
* The tanner, on account of his trade, dwelt by the sea,
and probably apart from the city, to which his house belonged (Meyer).
Csesarea. The dwelling-place of Cornelius, not mentioned in Old
Testament history, owed its existence almost to Herod the Great. It was the
headquarters of the Roman governor of Judaea. Magnificently adorned by the king
with palaces and large edifices, it was also noted, and that especially, for
the haven which he constructed at great cost, and capable of containing large
ships. Thus commerce was brought to it; and, as we learn from notices in the
Acts, Paul disembarked at it on his second missionary journey (xviii. 22), and
embarked at that port for his voyage as a prisoner to Rome (xxvii. 2). Several
times mentioned in the Acts, it is never once noticed in the Gospels. And now
that city, built at such a cost, we learn is a desolate ruin. "Like the vast
fragments of St. Andrews in Scotland," to quote Dean Stanley, its ruins "run
out into the waves of the Mediterranean Sea, which dashes over the prostrate
columns and huge masses of masonry; but unlike St. Andrews - unlike in this
respect to most Eastern ruins - no sign of human habitation is to be found
within the circuit of its deserted walls. No village or even hovel remains on
the site of what was once the capital of Palestine."* Like an exotic, its roots
had not struck deep enough into the soil to secure it enduring vitality, though
for a time it continued, being the seat of a Christian bishopric, filled in the
fourth century by the Church historian Eusebius, and in later times was a post
of the Crusaders. At the time of which we are reading, Christianity must
already have found a home within its walls, for Philip the Evangelist had gone
there (viii. 40), and perhaps to live (xxi. 8). But though Philip was the
appointed instrument to evangelise the eunuch, he was not the one foreordained
to minister to Cornelius the salvation he had to receive. Peter only could do
that. Philip and the centurion were as yet, we must suppose, strangers to each
other. So to Joppa the messengers had to journey.
* Stanley's Sinai and
Palestine, p. 261.
The Second Vision. The thirty miles that
measured the distance between the two towns was well-nigh covered, when Peter,
all unconscious of the special work that lay before him, had gone up to the
roof of Simon's house to pray. It was about the sixth hour, the hour of noon.
The third, the sixth, and the ninth hours were hours of prayer with the Jews.
Hungry, and whilst waiting for food to be prepared, he fell into a trance (or,
an ecstasy came upon him), a state similar to that in which Paul was in the
Temple (xxii. 17) when the Lord appeared to him. The Spirit of God was now
about to teach His servant the special service that lay before him. A sheet, as
it were, Peter saw let down from heaven by its four corners, containing all
manner of four-footed beasts * and creeping things and fowls of the air - clean
and unclean beasts, as he would regard them, all mixed together. A strange
sight for one brought up in the strict rules of Judaism! But, stranger still, a
voice came to him from heaven, saying, "Rise, Peter; kill and eat." Impossible,
thought the Apostle, to do that. And with that freedom of spirit which we have
noticed in Ananias, he remonstrated with the One who addressed him: "Not so,
Lord, for I have never eaten anything that is common and unclean" (i.e., not
only not sanctified for his use, but unclean as well). Again the voice was
heard, " What God hath cleansed, that call [or, make] not thou common." Thrice
was that done, and immediately the vessel was taken up into heaven (x. 11-16).
The vision was ended, the state of ecstasy passed. Now arose the question, What
did that vision mean ? Peter's natural hunger had not been appeased. What,
then, was the lesson intended? Alone on the housetop, to whom could he unburden
his mind ? Wondering about it, for the application of the vision he had not
long to wait. The Spirit spoke to him plainly, and informed him of the coming
of the men to seek him. They were already at the gate inquiring for Peter. With
them the Holy Ghost told him he was to go, nothing doubting; for "I," he said,
"ave sent them" (19, 20). God the Holy Ghost was dwelling on earth, and was
directing in the progress of the work, opening up now a new, a vast, and a
hitherto unsuspected field of labour. He spoke as ordering in this work.
*
Luke omits really "wild beasts." Peter in his recital (xi. 6) mentions
them.
To Csesarea. In obedience to the Spirit's word Peter went
down, met the men, introduced himself as the one for whom they were asking, and
inquired their errand. Now he heard of Cornelius in Csesarea having been warned
by an angel to send for him, to hear words of him (22). Cornelius had been
prepared to welcome Peter, and that by name. Peter too was now prepared to go
to Cornelius to minister to him. That night passed with the messengers from
Cornelius resting after their journey under Simon's roof. On the following day
the Apostle set off with them, accompanied by six of the disciples of Joppa.
Would a Jew obey the summons of a Gentile? Would Peter enter under his roof?
Some might have questioned that. Cornelius, however, did not. Not a shadow of a
doubt existed in his mind, and he had reckoned on an immediate response. Nor
was he mistaken: Peter appeared as soon as he could well have been there - the
fourth day from the visit of the angel - and found a hearty and full reception.
The centurion's kinsfolk and near friends were assembled to meet him. What a
sight it must have been! Many had come together, and were there present in the
sight of Gorl to hear all things that were commanded Peter of the Lord (as we
should here read), not God (33). To the Apostle this scene, and likewise the
company, must have been of singular interest. For the first time he had crossed
the threshold of a Gentile's habitation, and for the first time in the world's
history were Gentiles gathered together to hear the Gospel of Divine grace. And
if it was a strange thing to Peter, it was equally so to Cornelius, who fell
down at the Apostle's feet and worshipped him. Great condescension he felt it
was on the part of Peter to enter under his roof. The Apostle, however, raised
him up, and set Cornelius at rest with the words, "Stand up; I myself also am a
man." Then talking with him, they entered the house.
The
Address. One thing was manifest, and that Peter gave expression to. "God is
no respecter of persons, but in every nation he that feareth Him and worketh
righteousness is acceptable to Him" (x. 34, 35). So Peter declared. With this
beginning - a relief, probably, to his mind in the new circumstances in which
he was placed - he proceeded to recount, but briefly, what they, it would seem,
knew of the Lord's ministry in life, and of His death on the cross; and went on
to that which might be new to some, that God had raised Him from the dead. Of
the Lord he had spoken: He had gone about doing good and healing all that were
possessed of the devil, for God was with Him. Of the Jews he also spoke: they
had crucified Him. What a contrast - the One all goodness, the others
manifesting in their treatment of Him the intense hatred of the natural heart
to God and to His grace! Of God too he spoke: He had raised up Christ from the
dead, thus espousing His cause whom men had put to death. Of all this - the
life, the death, the resurrection - Peter and others were witnesses. And
further, Peter came that day with a message entrusted to him and to all the
Eleven, which concerned every one upon earth. The crucified One is the
appointed Judge of quick and dead. All will have to do with Him in the future.
A new chapter in history therefore opens up. Whilst the Lord Jesus was upon
earth, to tlie lost sheep of the house of Israel had He alone been sent.No
message of peace did He before the cross send by His Apostles to Gentiles
(Matt. x. 5, 6, xv. 24). He came then as the Messiah to Israel; but He is
coming some day as the Judge of quick and dead.
Was there, then, to be
no message to any beyond the elect nation? Who can face the thought of standing
before the judgment seat, if conscious in the slightest degree of having
sinned, unless grace is known and the person is assured of it? Condemnation,
and that final, is all that else could be looked for. Here, then, the message*
of forgiveness comes in most suitably, a welcome rift in the dark cloud which
must otherwise envelop the sinner's future. A rift, shall we only say? Much
more. The dark cloud rolls away never to come back. So Peter went on to declare
that "unto Him" - the coming Judge - "give all the prophets witness, that,
through His name, whosoever believeth on Him shall receive remission of sins"
(Acts x. 43). Few and simple were the words treating of grace and salvation.
Much more, doubtless, Peter had intended to state (see xi. 15); but the work
was done. God's provision for the sinner was no after-thought, though the time
for its far-reaching application had only just come. It was the Divine purpose,
the Divine wish, to grant forgiveness of sins to every one who believed on the
Lord Jesus Christ. To a company of utter strangers was that here declared.
Strangers they were personally to Peter; but strangers also from the covenants
of promise (Eph. ii. 12), they heard the glad tidings, and at once drank them
in. Never before, and never since, have we heard of the whole company attending
a preaching of grace brought into liberty of soul by crediting the Gospel of
salvation. But it was so here, and public attestation was vouchsafed through
the Holy Ghost falling on every one, as evidenced by their speaking with
tongues and magnifying God (Acts x. 44-46); and witnesses sufficient in number,
and by no means prejudiced in favour of Gentiles, were there to accredit the
fact, that "on the Gentiles was poured out the gift of the Holy
Ghost."
Let us mark the terms here vised to express it. The Holy Ghost
fell on them (44). He was poured out on them (45). They received the Holy Ghost
(47). It was the gift of the Spirit (xi. 17). It was a baptism of the Spirit
(xi. 16). In nothing did these Gentiles come short of that which had been
bestowed at Pentecost. And now for the second and the last time in the
Christian dispensation was the Spirit poured out; and for the second and the
last time do we read of a baptism of the Spirit taking place. People often
loosely talk of such an event as taking place, or to be desired, in our day.
But that never has occurred again, nor have we the slightest intimation that it
ever will. A fresh pouring-out the prophets distinctly predict (Isa. xxxii. 15,
xliv. 3; Ezek. xxxix. 29; Joel ii. 28). A baptism of the Spirit was a truth
outside the range of their vision. Are we then worse off than the early
Christians as to the gift of the Spirit and its consequence? No; for though
miraculous powers may be withheld, all other blessings connected with it can be
still enjoyed. Each one, as he receives the Gospel of his salvation, comes into
the effect of the baptism of the Spirit, becoming thereby a member of the Body
of Christ. Paul, as we saw, was not converted at Pentecost nor present at
Caesarea; yet he shared in this baptism. So then do all believers now (1 Cor.
xii. 13), and should own it and the consequences flowing from it.
Cornelius, then, and his company received the gift of the Holy Ghost direct
from on high, without the laying on of apostolic hands, as had recently taken
place in Samaria. From this time the Body of Christ was fully formed, composed
of believers from Gentiles as well as from Jews. And this Body exists still on
earth.
Christian Baptism. Baptised with the Spirit, an act which
embraced the whole company, and which is never spoken of with reference to
individuals; each individual had to be baptised with water as well. The former
could not supplant or render needless the latter : profession of discipleship
to Christ who had died had to be made. Each one had to be buried with Christ in
order to be reckoned outwardly on Christian ground. Perfectly distinct, as we
see here, are these two baptisms. Christian baptism with water communicates no
spiritual blessing to the one who submits to it. It does not give life, nor is
it a figure of it; for we are buried by it unto death, which is a very
different thing (Rom. vi. 3, 4). Moreover, in confirmation of what we have
said, every spiritual blessing belonged to Cornelius and to his company before
they submitted to Christian baptism. Spiritual life, forgiveness of sins,
salvation, justification, the being in Christ, and the being members of the
Body of Christ, all these blessings were theirs already who had received the
gift of the Holy Ghost, which gift necessarily brings the recipient into the
fullest Christian blessing. Still baptism by water, the being baptised unto
Christ, was requisite, for in this way only could they take their places as His
disciples and be professedly in His company, - buried with Him thereby. So at
Peter's command to that rite they submitted. Gentiles had become members of the
Body of Christ, and formed part of the Church of God, and each and all of them
in that house took also openly their places as disciples of the Lord Jesus
Christ.
Receiving the Holy Ghost. The gift of the Spirit they
shared in. Now, the bestowal of that Christian blessing on this occasion sheds
light for us on that which is ordinarily required to receive it. We say
ordinarily, because here apostolic hands were not laid on them, as on those in
Samaria (Acts viii.), and subsequently on some believers at Ephesus (xix. G).
Peter had just spoken of the forgiveness of sins by faith in Christ. Each
member of the company that he addressed believed that, and they each and all at
once received the Holy Ghost. They had believed that which Paul, writing to the
Ephesians, calls "the Gospel of salvation" (Eph. i. 13). What that Gospel is
Peter in this address at Caesarea makes clear to us. Forgiveness of sins was
preached - that was all. Then, taking the Apostle at once, and simply at his
word, God without one minute's delay gave to them the Holy Ghost; their
speaking with tongues, as we have said, being the outward manifestation of it.
Now, this was and is the normal way of receiving that blessing. The Galatians
thus received the Spirit (Gal. iii. 2), the Ephesian saints likewise (Eph. i.
13). And Peter in the Acts (v. 32) has already taught us that saints in general
thus came to share in it. We know, then, what line of truth is needed to bring
souls into that liberty, which is enjoyed when they are partakers of the gift
of the Spirit. It is the preaching of plenary forgiveness by faith in Christ
Jesus.
Salvation. Further, that Gospel received ensures
salvation. What does this mean? As saved a person is delivered from something
which had threatened him. A saved man is a delivered man. That Israel learnt,
and rejoiced in, when standing that eventful morning on the eastern shore of
the Red Sea. On the previous day they seemed in a terrible strait. The sea was
before them. The army of Pharaoh, with his chariots and horses, was coming up
behind them. To turn to the right or to the left was impossible, for they "were
entangled in the land, the wilderness had shut them in." So said Pharaoh (Exod.
xiv. 3). To go forward was to court death by drowning. To remain where they
were was, humanly speaking, to await certain destruction at the hands of the
Egyptian cavalry and chariots. In this predicament came that word by Moses to
the affrighted people, "Stand still and see the salvation of the Lord." They
did see that; for going forward to the sea, and passing through its bed as on
dry land, the waters which they thought must surely engulf them were forced by
Almighty power to be a wall on their right hand and on their left. No flank
movement of the enemy was therefore possible : to follow behind the Israelites
was the only course. Then Israel saw their enemies dead on the sea-shore,
overwhelmed by the returning waves. They were saved. Neither had the sea
engulfed them, nor had their enemies destroyed them. They were delivered, so
could sing, " The Lord [or, Jah] is my strength and song, and He is become my
salvation " (Exod. xv. 2).
Now, for us there is soul salvation, as
Cornelius and his company that day learnt. Life the centurion had already
possessed - eternal life really. But salvation he had never known. Deliverance
from the just consequences of his sins he had not previously enjoyed. So we see
in him illustrated the salvation of the soul, of which Peter writes (1 Peter i.
9), before receiving full salvation of the person, which will come at a future
day (1 Peter i. 5). Soul salvation, then, apart from final deliverance in the
last time, is New Testament doctrine, and in its fulness and freeness is
Christian doctrine. Prophets of old, we are taught by the same Apostle, learnt
that they ministered really to coming generations, writing of that which was
not in their own day to be enjoyed. At Pentecost the time had come for the
salvation of the soul to be known by the believer. We say at Pentecost, because
during the Lord's life on earth that blessing, like forgiveness of sins, was
not preached nor generally dispensed. A woman in the Pharisee's house learnt
that her sins were forgiven (Luke vii. 48). To the house of the publican
Zaccheus salvation came when the Lord entered under his roof (Luke xix. 9). But
these were exceptional cases, like drops of rain the prelude to a great shower.
Now, however, consequent on the death and resurrection of the Lord, a great
change was introduced: forgiveness of sins was to be preached and by
consequence soul salvation was to be enjoyed. So the Apostle Paul could write
of this dispensation as "the day of salvation" (2 Cor. vi. 2). Then, addressing
the company in the synagogue of Antioch in Pisidia, he declared, "To you is the
word of this salvation sent" (Acts xiii. 26). And when the Jews at Rome refused
the truth, he told them, "This salvation of God is sent unto the Gentiles, and
they will hear it " (xxviii. 28). It was present salvation; so he could say to
Timothy, "Who hath saved us, and called us with an holy calling" (2 Tim. i. 9).
To the Ephesians he could write, " By grace "are ye saved through faith," for
they had received the Gospel of their salvation (Eph. ii. 8). Deliverance from
the consequences of their sins they enjoyed, and knew it. So was it with
Cornelius when he had heard the words whereby he could be saved. So is it with
every one who rests on the Divine testimony of forgiveness of sins through the
precious blood of Christ. To have spiritual life is one thing, to be saved is
another. Not that God will stop short of perfecting His work in the soul; but
He desires that the individual should believe the message of forgiveness and
know that he is saved.
Every One. We have spoken of Cornelius's
history as illustrating the normal way of receiving the gift of the Holy Ghost.
We have pointed out also that it explains to us how salvation comes to be
enjoyed. Another point also comes out in bold relief - viz., the universal
application of some statements which might otherwise have been confined to the
elect nation. The Gospel of John has made us familiar with expressions in the
course of the Lord's teaching such as "hosoever," "every one," "he that," etc.
(John iii. 15, 16; v. 24; vi. 40, 45, 51; viii. 12; x. 9). Were these only to
be applied to individuals of the family of Jacob, or have they for their
legitimate scope the widest application on earth, being limited only by the
bounds of the human race? As long as the Lord was on earth the disciples were
confined in their ministry to the house of Israel. Now, however, by the call of
Gentiles, as seen in the history of Cornelius and his company, we learn that
the offer of the Gospel, and the blessings attendant on its reception, can be
shared in by any one of the human race to whom the message comes. "Whosoever "
means whosoever. "Every man," "he that," etc., are to be taken in their widest
application; the Lord Jesus, we now understand, using language which foretold
how far-reaching were the thoughts of God and His purposes of grace. "Whosoever
believeth on Him shall receive remission of sins," so Peter had said. At
Caesarea these Gentiles took up the words in their fulness, and it became
manifest that the grace of salvation could be of world-wide application. So for
the first time such terms as we have referred to came to be interpreted without
restriction of nationality. Looking back on Peter's address at Pentecost (Acts
ii! 39), we see he used language of the fulness of the meaning of which he had
then no idea. Now it was made abundantly clear that the " far off," of whom he
had spoken at Jerusalem, were illustrated by the company which he had addressed
in Caesarea that day.
Peter's Defence. And now, taught by the
vision that he had on the housetop at Joppa to call no man common or, simply
because of his nationality, unclean, Peter for the first time in his life abode
with those who had been Gentiles, and that for some days. The middle wall of
partition was for him broken down. As yet, however, and for several years to
come, there were those at Jerusalem of the Christian community who knew not the
liberty inaugurated by Christianity. Returning to Jerusalem, accompanied by six
disciples from Joppa who had gone with him to Csesarea, Peter was challenged as
to the Tightness of his conduct at the latter place. For tidings of that which
had taken place at Csesarea had reached the ears of the Apostles and brethren
at Jerusalem. " They that were of the circumcision contended with him, saying,
Thou wentest unto men uncircumcised, and didst eat with them " (xi. 2, 3). He
had not maintained that social separation which all of them had hitherto, and
rightly, upheld. But the question was raised in no hostile spirit, so
conviction on the part of the questioners as to the rightness of his course was
not difficult to be produced. Rehearsing the matter in order, to four points
their attention was directed - proofs that it was all God's doing and not
man's.
First, Peter going up to the housetop to pray fell into a trance,
and had a vision. God spoke to him, and he spoke to the Lord.
Second, The
Spirit, when that vision was ended, and all had been finally drawn up into
heaven, bade him go with the messengers who were inquiring for him, nothing
doubting, for He had sent them.
Third, To Cornelius an angel had been sent
telling him to send for Peter, from whom he would hear words by which he and
all his house should be saved.
Fourth, As Peter was addressing the company
under the roof of Cornelius the Holy Ghost fell on them all, and Peter
recognised it as a baptism of the Spirit.
With the effect on himself and
on those brethren who accompanied him to Caesarea his hearers were then made
acquainted. Impossible, he felt, it was to withstand God. That was enough.
Objectors were silenced because convinced; and glorifying God took the place of
contending with Peter. "Then hath God also to the Gentiles granted repentance
unto life" (xi. 18) indicated how fully they were satisfied. A distinct epoch
in the Church's history was now to be marked. From henceforth Gentiles were to
be evangelised in common with the race of Israel; for, as the Lord had told the
gathered company in the upper room on the day of His resurrection, repentance
and remission of sins were to be preached among all the nations, beginning at
Jerusalem (Luke xxiv. 47). The kingdom of heaven opened now to Gentiles, the
work on earth could spread far and wide. To the way that work began to progress
we are to be introduced by the historian.
Variations. Ere,
however, turning from this history of Cornelius, which is of lasting interest,
we would remark on the different accounts that we have of the two visions -
that to Cornelius and that to Peter. Of the former we have substantially three
accounts; of the latter there are two. Of course, when the historian wrote this
book, the facts of the two visions must have been well and probably widely
known as contemporary history. Mistakes, then, if there were any, might have
been readily checked. No one, however, has done that. So we may safely conclude
that the facts stated, allowing for the corrections arising from textual
criticism, are veritable facts.
Now as to the first vision. The
historian represents Cornelius as affrighted when he first saw the angel (Acts
x. 4). Cornelius, in recounting what happened, wholly omits that which we
should naturally have expected him to notice. Nor does he tell Peter of his
salutation to the angel - "What is it, Lord?" though he did describe the
appearance of the heavenly messenger as a man in bright apparel. This last
point Luke has passed over. Another thing which the historian has not noticed
Cornelius supplies. We learn that he was in prayer when the angel appeared.
Further, the centurion has preserved for us more particularly the actual words
of the angel - "Cornelius, thy prayer is heard, and thine alms are had in
remembrance in the sight of God" (x. 31). Now, the mention of his occupation at
that moment gives more point to the angel's announcement that his prayer was
heard. Turning to Peter's reference to this vision when at Jerusalem, he
supplies what neither Luke nor Cornelius have stated - viz., the purpose to be
effected by his visit to Csesarea - "who shall tell thee words, whereby thou
and all thy house shall be saved" (xi. 14). For the reader should be reminded
that both the last clause of ver. 6, "he shall tell thee what thou oughtest to
do," as well as the last clause of ver. 32, "who, when he cometh, shall speak
unto thee," should be omitted.
Of the two accounts of Peter's vision,
one is by Luke, the other by himself, which he gave to the Christians at
Jerusalem. Luke tells us that Peter was hungry at the time. This explains the
point of the command, "Kill and eat." Peter, however, though telling his
hearers of the command, omits all notice of his hunger. Naturally he might have
mentioned what he felt at the time, just as Cornelius might have told of his
feelings when he saw the angel. Both have left them to be stated by the
historian. Again, the words of the Spirit announcing the coming of the
centurion's messengers are only found in the history as narrated by
Luke.
Now, these variations are very marked. How shall we account for
them? Would any seek to explain them on a double document hypothesis, or, as to
Cornelius, on a triple document hypothesis, and suppose some anonymous compiler
blended the two or the three records into one? Would that stand as sound
criticism? It would not. That Luke wrote the Acts is, we believe,
unquestionable. That he was contemporary with the centurion and with Peter no
one can dispute. That he may have had the story of each from his own mouth no
one can relegate to the region of impossibilities. We see, then, how varied may
be different accounts of the same event, without any need to call in question
the genuineness of the record or the authenticity of the narrative. If that be
so in these cases, why may it not be equally so in others ?
Go To Chapter Nine