Verse-by-Verse Bible Commentary
Acts 10:44

Clarke's Commentary

Verse 44. While Peter yet spake — It in not very likely that the words recorded by St. Luke are all that the apostle spoke on this occasion; but, while he continued to discourse with them on this subject, the Holy Ghost fell on all them that heard the word; and his descent was known by their being enabled to speak with different kinds of tongues. In what manner this gift was bestowed we cannot tell; probably it was in the same way in which it had been given on the day of pentecost; for as they spake with tongues, which was the effect of the descent of the Spirit as flaming tongues on the heads of the disciples on the day of pentecost, it is very likely that the same appearance now took place.

Bridgeway Bible Commentary

European converts (10:1-48)

In the Roman regiment based in Caesarea was a centurion named Cornelius, a man who was such a sincere God-fearer that all his household followed his faith. In response to his expressions of faith and acts of kindness, God promised to send Peter to tell him the good news of Jesus Christ by which he could be saved (10:1-8; cf. 11:14).
First, however, God wanted to teach Peter certain lessons. God gave him a vision to show him that the old Jewish food laws were of no further use. There was no longer a distinction between clean foods and unclean foods, and therefore Peter was free to eat all foods (9-16). While Peter was thinking about the meaning of the vision, God told him to go to Caesarea to meet the Roman, Cornelius (17-23a). By the time Peter left for Caesarea the next day, he had learnt the meaning of the vision. If certain kinds of food were not unclean, neither were certain kinds of people. Peter was not to be afraid of mixing with the Gentiles (23b-29).
After Cornelius welcomed him (30-33), Peter began his address. He emphasized at the outset that, although Israel was God’s means of sending the Saviour Jesus, in the matter of personal salvation God did not favour one nation above another (34-36). Peter then summarized the events of Jesus’ life, death and resurrection (37-42), and concluded by repeating that forgiveness was available to people of any nationality (43).
Cornelius and his household, being already prepared for the gospel, readily believed when they heard it. Immediately, they received the gift of the Holy Spirit direct from God, without an apostle doing anything at all. It was like a repeat of the Pentecost events, but this time with Gentiles, not Jews (44-46; cf. 11:15-17). Peter saw clearly that God had accepted these Gentiles and he had no hesitation in baptizing them (47-48).

Coffman's Commentaries on the Bible

While Peter yet spake these words, the Holy Spirit fell on them that heard the word.

This event actually occurred "as Peter began to speak," being intended not to save Cornelius (for Peter would tell him "words whereby he and his house should be saved" as in Acts 11:14), but for the purpose of convincing Peter and his companions that the gospel should be preached to Cornelius and company without reservation or prior requirement. It is in the necessity for this that the unique character of this entire episode is evident.

Regarding the fact of the Holy Spirit in this instance falling upon people who had not been baptized, whereas on Pentecost the promise of the Holy Spirit was made to depend upon the repentance and baptism of believers, many strange and untenable theories have been erected. Trenchard, for example, thought that here, "The Pentecostal baptism was extended to Gentile believers on the sole ground of repentance and faith." E. H. Trenchard, op. cit., p. 3. However, there is no mention of repentance in this passage; and, as the Spirit fell on them "as Peter began to speak," it is incorrect to say that they were "believers" when that occurred. It is a mistake to make this unique occurrence a normal Christian experience. Murray-Beasley was certainly correct when he declared that:

This gift of the Spirit without baptism must be viewed as exceptional, due to a divine intervention in a highly significant situation, teaching that Gentiles may be received into the church by baptism, even when they have not removed their uncleanness through circumcision and sacrifice. Beasley-Murray, G. F., Baptism in the New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1962), p. 108.

It is that "exceptional situation" mentioned by Beasley-Murray that must be emphasized here. The divine manifestation of the Holy Spirit falling on those Gentiles of Cornelius' household was not for the purpose of saving them, in any sense, but for the purpose of convincing the apostle Peter and his companions of the propriety of welcoming the Gentiles into the church of God upon the same conditions as everyone else. And again from Beasley-Murray:

Whatever the relationship between baptism and the gift of the Spirit elsewhere in Acts, there appears to be no doubt as to the intention of Acts 2:38; the penitent believer baptized in the name of Jesus Christ may expect to receive at once the Holy Spirit, even as he is assured of the immediate forgiveness of his sins. Ibid.

Barnes' Notes on the Whole Bible

The Holy Ghost fell ... - Endowing them with the power of speaking with other tongues, Acts 10:46. Of this the apostle Peter makes much in his argument in Acts 11:17. By this, God showed that the Gentiles were to be admitted to the same privileges with the Jews, and to the blessings of salvation in the same manner. Compare Acts 2:1-4.

Which heard the word - The Word of God; the message of the gospel.

Calvin's Commentary on the Bible

44.And as Peter yet spake. God declareth now by a new miracle, that the doctrine of the gospel is common as well to the Gentiles as to the Jews. And this is an excellent seal of the calling of the Gentiles; because the Lord would never have vouchsafed to bestow upon the Gentiles the graces of his Spirit, unless it had been to declare that even they were adopted together into the society of the covenant. These gifts, mentioned by Luke, differ indeed from the grace of regeneration; and yet, undoubtedly, God did by this means seal both Peter’s doctrine, and also their faith and godliness which heard him. He saith that they were all endowed with the Spirit, like as we saw before, that they came all encouraged to learn and obey.

This visible sign representeth unto us, as it were in a table, what an effectual instrument of God’s power the preaching of the gospel is; for he poured out his Spirit as Peter spake, to the end he might show that he sendeth not teachers to that end, that they may beat the air with the vain sound of their voice, but that he may work mightily by their voice, and may quicken the same by the power of his Spirit, to the salvation of the godly. Thus doth Paul put the Galatians (Galatians 3:2.) in mind, that they received the Holy Ghost by the hearing of faith; and in another place he saith that he is the minister of the Spirit, and not of the letter, (2 Corinthians 3:6.) The gift of the tongues, and other such like things, are ceased long ago in the Church; but the spirit of understanding and of regeneration is of force, and shall always be of force, which the Lord coupleth with the external preaching of the gospel, that he may keep us in reverence of his word, and may prevent the deadly dotings, wherein brain-sick fellows enwrap themselves, whilst that, forsaking the word, they invent an erroneous and wandering spirit. But it doth not, nor shall not, always so fall out, that all those which hear the word with their outward ears, do or shall also receive the Spirit; and the ministers do seldom light upon such hearers as Peter had, who are willing, with one consent, to follow God. Yet he bringeth to pass that all the elect feel in themselves the consent of the external word, and of the secret power of the Spirit.

Smith's Bible Commentary

In the first chapter of Acts, Jesus said to His disciples, "But you shall receive power, after that the Holy Ghost is come upon you: and you shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth" ( Acts 1:8 ).

Jesus had commanded His disciples to go into all the world and preach the Gospel to every creature, and he that believeth and is baptized shall be saved. So the Gospel of Jesus Christ is for all men, regardless of nationality, ethnic background. And we watched the movement in the book of Acts as they began first in Jerusalem, bearing witness of the resurrection of Jesus Christ and multitudes being added to the church daily.

Then upon persecution, we saw where Stephen went up into Samaria. Other disciples were spread throughout Judea, and little pockets of believers began to spring up in the second part of that prophecy of Jesus, in Judea and in Samaria. With the continued persecution of the church and with the increased number of converts who traveled freely in the Roman Empire, we saw how that the Gospel began to spread into all the world.

It is interesting that Paul the apostle, thirty years after the birth of the church, was able to write to the church in Colosse saying that the Gospel, "Which is come unto you, as it is in all the world" ( Colossians 1:6 ). So the fulfillment of the prophecy of Jesus as they had carried the Gospel by thirty years into all the world. But we see that the movement was gradual. They began in Jerusalem; they spread to Judea, then into Samaria.

Now beginning in chapter 10, we get the next movement of the spread of the Gospel as it is now being proclaimed to the Gentiles. And the Gospel came to the Gentiles in a very interesting way.

There was a certain man in Caesarea called Cornelius, a centurion of the band that is called the Italian band ( Acts 10:1 ),

That doesn't mean they had a mandolin and a guitar and a soloist. The Roman legions had approximately six thousand men and then they had their companies, which would be equivalent to our battalions, which were about six hundred men, because there were ten companies in a legion. And then the companies were divided down, and over a hundred men there was a officer equivalent to our master sergeant, who was called a centurion, inasmuch as he was over one hundred men.

And there are some very interesting requirements that have been found in the Roman record for a centurion. And one of them was a man of great courage and bravery. If he was outnumbered, he must stand with his men and fight until he falls, and he had to be a man of that kind of courage. He wasn't to go looking for trouble, but he was always to meet trouble with resolute courage.

It is interesting that in the Bible we are introduced to other centurions, and in every case in being introduced to a centurion they were all commendable men. You remember that the centurion came to Jesus and requested that Jesus would heal his servant who was dying. And Jesus said, "I will come to your house." And he said, "Oh, no, Lord. I'm not worthy that You should come under my roof. But I understand authority because I am a man under authority and I have under me men. And I can say to this one, 'Go' and he goes. And I can say to this one, 'Come over here' and he will come. I understand what authority is about. And I know that all You have to do is say the word and my servant will be healed." And Jesus marveled at his faith and He said, "I have not found this much faith in all of Israel." And He marveled at the faith of this centurion.

Now we're introduced to another centurion, Cornelius. He was over the Italian garrison there in Caesarea, which was the Roman capitol city of that area. And he was, according to the record here, verse Acts 10:2 ,

A very devout man, and one that feared [or reverenced] God ( Acts 10:2 )

Many of the Romans were tired of the multiplicity of gods that were worshipped by the Romans or by the Greeks. You remember Paul the apostle when he came to Athens said, "I can see that you people are very religious, for as I have been walking through your streets, I have found altars inscribed to so many different gods." And it is true that the Greeks had such a multiplicity of gods. In fact, they had a god for each emotion: a god of love, a god of hate, a god jealousy, a god of wrath, and a god of peace, a god of war, and a god for everything.

And some Greeks came up with the idea, "We may have missed one. We surely don't want to slight him and get him angry with us." And so he built an altar and he inscribed it to the unknown god, "Whoever you are, wherever you are, don't feel slighted, we want to recognize you too." And so Paul said, "I saw this altar to the unknown god, and this is the God I would like to declare unto you, because He is the One who created the heaven and the earth and everything that is in them." And so he declared unto them the true and the living God.

Now many of the Romans and Greeks did not believe in the multiplicity of gods, and many of them after their experience in Israel became convinced of the one true and living God. Cornelius was such a man.

he feared God with all his house, and he gave much alms to the people ( Acts 10:2 ),

He was a man of prayer. Now here was a man who was walking in the light that he had. And it is so important that we walk in the light that we possess. Unto whom much is given, much is required. Unto whom little is given, little is required. Luke's gospel tells us in chapter 12 that a man will be judged according to the knowledge and the light that he has received. "For that servant, that knew the will of the father, and did not accordingly will be beaten with many stripes. Yet he who did things worthy of many stripes, because he did not know the will of the father shall be beaten with few stripes. For unto whom much is given, much is required. Unto whom little is given, little is required." ( Luke 12:47-48 ). But we are always required to walk in the light that we have. And if we will walk in the light that we have, it always follows that God will then give us more light and understanding.

And so it's important that we walk in the light that we have. Just how much light that Cornelius had, we do not know. He did know of God. He reverenced God; he feared God and he prayed unto God continually. He gave alms to the needy, much alms to the people.

He saw a vision evidently about the ninth hour of the day ( Acts 10:3 ),

So he was probably observing the three o'clock afternoon prayer hour of the Jews.

[He saw] an angel of God coming in unto him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Your prayers and your alms are come up for a memorial before God ( Acts 10:4 ).

God is aware of your prayers; God is aware of your giving. They have come up before God.

And now send men to Joppa ( Acts 10:5 ),

Which was one of the ancient seaports along the Mediterranean. The area of Caesarea was also a seaport, but it was built by Herod the Great. It was not a natural seaport. But Herod the Great built a breakwater there and it is still a beautiful little harbor today. And it's a great place for skin diving because you can find Roman coins on the sandy floor of the beach within the harbor there at Caesarea. But Joppa was south from Caesarea about twenty miles, which means a two day journey in those times, because an average day's journey was ten miles. So he is told,

That there in Joppa, he is to inquire for a man by the name of Simon, whose surname is Peter: he will tell you what you ought to do ( Acts 10:5-6 ).

So he is lodging with Simon who is a tanner whose house is by the seaside, and he will come and tell you what to do. Walls are tumbling. The Jew had many walls built up, nationalistic walls, inasmuch as a Jew would really have no dealings with a Gentile in close contact. They would not eat with Gentiles, they would not invite a Gentile into their home, nor would they go into the house of the Gentile, for the Gentiles were considered unclean. And to touch a Gentile would make you unclean and you'd have to go through quite a ritual of cleansing before you could go back into the temple if you touched a Gentile.

Now the Pharisees were so particular about this that when they walked down the street they would wrap their robes very tightly around them. Their robes they would wrap them very tight so that their robes wouldn't swish. They didn't want their robes swishing and actually touching a Gentile. For if they did, they would be unclean and actually go through this cleansing right before they could worship God again. And so you see the Pharisee, his robe wrapped tight around him, small steps going down the street, careful that his robe doesn't swish out and careful that he doesn't come into physical contact with the Gentiles.

Now another person who was an outcast was a tanner. For under the Mosaic law, anybody who touched a dead body of an animal or of a person was also unclean. And so a tanner would be considered a man who was constantly unclean, and therefore, you would also be careful not to touch a tanner for that would constitute your becoming unclean. So the very fact that Peter is in the house of Simon the tanner indicates that walls are already beginning to come down in Peter's heart, as Paul tells us in Ephesians, chapter 4, that Jesus Christ has broken down that middle wall of partition that used to exist between the Jew and the Gentile. So in Christ there is neither Jew nor Greek, Barbarian, Scythian, bond or free, but Christ is all, and in all. He has broken down these racial barriers between men. So Peter was there at the house of Simon the tanner.

And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; and when he had declared all these things unto them, he sent them to Joppa ( Acts 10:7-8 ).

So he called his servants, and as you recall the one centurion said to Jesus, "I also am a man under authority. I can say to one, go, and he goes." And so he is exercising again his authority that was given to him, and he is commanding these fellows to go to Joppa to bring back this man Peter.

Now God always works on both ends. Know that. My son, Chuck Junior, who used to be on staff here years ago, and whom I would readily admit is a very handsome young man, had great difficulty while he was single in the ministry. For many a beautiful young lady felt that God had revealed to them by an angel or dream or some other means that they had been chosen by God to be his helpmate. And it actually got to the place where it began to bug him after a while, he became shy and asked the girls, "Please don't send any young girls over for counseling." But God works on both ends, and they come in a tell how God had revealed that he was to marry them and all, and he would say, "Well, God hasn't revealed that to me yet." But God does work on both ends.

If God is guiding you to a particular project to go and to get someone to come and help you do something, you can be sure that God has already worked on the other end and is also speaking to them about going. God always works on both ends. And I would not venture out into any venture for God until God had first spoken to me. If someone should come up and say, "Well, God has revealed to me that you're to resign Calvary and you're to go to Cucamonga and start a fellowship out there and buy a grape vineyard," I would say to them, "Well, I'll wait upon the Lord to see if God speaks to my heart upon this issue." I would not go upon what God has spoken to someone else. I would wait for God to speak to me and I encourage you to follow the same example.

If someone comes up and they've had a tremendous revelation, they saw colored lights in the sky, they went into a trance and the angel of the Lord appeared unto them and told them that they were to come unto you and tell you that you're to sell everything you have and move to Hawaii. As much as that appeals to your flesh, you had better wait upon God to speak to your own heart about that, or your move to Hawaii could be disaster and you find yourself as Jonah, probably intercepted somewhere in between.

God works on both ends. So as God was speaking to Cornelius, He also was speaking to Peter there in Joppa. So we see now the other side of the coin and God working in Peter's heart. Now it was on the next day and there's a day's difference here. So,

On the next day, as they were on their journey, and they were getting near to the city [of Joppa], Peter went up on the housetop to pray about the sixth hour ( Acts 10:9 ):

So he was still following the Jewish pattern of prayer, which they prayed at the third hour at nine o'clock in morning, the sixth hour noon, and the ninth hour three o'clock in the afternoon, were the Jewish hours of prayer.

And so it was lunchtime, it was noon, and Peter had gone up on the rooftop to pray. And that sounds strange to us, but if you've ever been to Israel, that kind of a mystery would soon disappear, because the rooftops there in Israel are part of the living quarters of the family. And usually they have flat roofs and you'll see little patios with gardens and potted plants and you'll see them hanging their clothes out there on the rooftops. And it is just a standard part of the house. Because of the limited space, they don't have yards and so their yards and play area are oftentimes the roof of the house. And so you call your kids, "Come down off the roof and eat your lunch!" And the kids jump off the roof or come on down and eat there. But it's a part of the living quarters there. So it is not at all unusual that Peter would go up on the rooftops to pray. And because it was noon,

And he became very hungry, and would have eaten: but while they were preparing his lunch, he fell into a trance ( Acts 10:10 ),

Now I really don't know much about trances. I've never had one. That is not to say that I am opposed. In fact, I would find probably going into a trance probably a very interesting experience. And if God wants to put me in a trance to reveal something to me, that's all right. I'll buy that. I want to be open to any way God wants to communicate to me. I would imagine that it would be sort of in a dream state.

Now I just about go into trances sometimes as I'm sitting listening to people talk and I've been up half of the night. And my eyes get glassy and I sort of drift off and you sort of come to. And I think that sort of in between that sleep and awake state is probably the trance state. And however it may be and whatever it may be, in this trance,

He saw the heavens open, and a certain vessel descending unto him, it was like a great sheet ( Acts 10:11 )

And that word in the Greek is used for sails. Now he's right there on the seashore, so he sees this great sheet or sail,

knit at the four corners, and let down to the earth: and on it were all manner of fourfooted beasts ( Acts 10:11-12 ),

Now according to the law, they could only eat the animal that chewed the cud or had a cloven hoof. But on this sheet there were all kinds of animals.

fourfooted beasts, and there were creeping things, and fowls of the air. And there came a voice to him and said, Rise, Peter, kill; and eat. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean ( Acts 10:12-14 ).

I would like to draw your attention to Peter's response as being a perfectly inconsistent statement, but one that is very familiar to all of us, "Not so, Lord." Impossible! That is total inconsistency. How can you say, "Not so, Lord"? If the Lord has asked you to do something, the only possible response is, "Yes, my Lord." If He is indeed your Lord, how can you say, "Not so"? So Peter could have said, "Not so, buddy." "Not so, friend." But you can't say, "Not so, Lord." Completely inconsistent. God, free us from that inconsistency in our own speech. For so often we find ourselves arguing with God, and God is challenging us to do something. "Oh, Lord, I can't do that. Oh Lord, not me. I don't want to do that Lord." And it puts me then in the driver's seat. You see, I'm putting myself in the position of lord. So Peter's inconsistency of speech, "Not so, Lord. I've never eaten anything that is not kosher. I've never eaten anything that is common or unclean." Now in the mind of the Jew, the Gentile was both common and unclean.

And the voice spake unto him again the second time, What God has cleansed, do not call common. This was done three times: and the vessel was received up again into heaven ( Acts 10:15-16 ).

So this experience three times over, and I suppose Peter was inconsistent three times over, and then the vessel was taken back up into heaven. But the Lord was preparing Peter's heart.

Now while Peter was wondering in his mind what this vision should mean, [What in the world is that all about? Those pigs on there; kill them and eat them. What can that mean?] behold, the men which were sent from Cornelius had made inquiry for Simon's house, and they were standing before the gate ( Acts 10:17 ),

Now that's all the further they could come. According to the Jewish customs, they would not dare to come in beyond the gate because that would make the house of Simon the tanner more unclean than it was already. Being a tanner, it was unclean, but it would be doubly unclean at that point. So they stood at the gate.

And they called, and asked ( Acts 10:18 )

They were calling in. They wouldn't come in; they just called through the gate and said, "Is there a Simon Peter around here?"

While Peter was wondering about the vision, the Spirit said unto him, Behold, there are three men who are seeking you. Arise, and get down, and go with them, doubting nothing: for I have sent them. Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am the man you are looking for: what is the cause for which you have come? And they said, Cornelius the centurion, is a just man, and he is one who reverences God, he is of good report among all the nation of the Jews, and he was warned from God by an holy angel to send for you into his house, and to hear words from you. Then Peter invited them in. [The walls of tumbling. Peter is inviting these gentiles to come on into the house.] And on the next day Peter went away with them, and certain brethren from Joppa accompanied him. And on the next day after they entered into Caesarea. And Cornelius was waiting for them, and had called together his family and close friends. And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. But Peter took him up, saying, Stand up; I myself also am a man ( Acts 10:19-26 ).

Peter refused to receive the worship. He didn't let him kiss his toe, but ordered the man to stand up because, "I also am a man." It is interesting how that people seek to elevate the servant of God many times to a position of almost worship. This was something that the apostles had to guard against. Paul the apostle with Barnabas, when they were in Lystra, found the people coming down the street with the priest of Jupiter who was dragging an ox behind him. And he was going to sacrifice unto Paul because they were amazed of the healing of the lame man. Paul had to strip off his clothes and said, "Hey, I'm not a god; I'm a man. Don't do this. Worship God."

So Peter is refusing to receive worship from this man, honor, glory. All of the honor, all of the glory belongs to Jesus Christ. We make a mistake when we hold persons up in high esteem, and the Bible actually warns us about being a respecter of men's persons. If someone comes into the assembly and is wearing a Rolex watch and diamond rings and all, you say, "Oh, come on down here to this nice seat, soft cushion, comfortable, where you get a good view." Where someone comes in in Levi's that are dirty, bare feet. You say, "Sit back there in the corner. Don't get the carpet dirty. After all..."

And James says, "Look, you are showing respect unto persons just because the way the fellow is dressed." He said that is not right, you should not do that. We are not to be respecters of men's persons. We are to give honor and glory unto God and respect Him. So Peter refused to receive the worship of Cornelius, but he took him up and he said, "Stand up. For I myself am only a man."

And when he talked with him, he went into the house ( Acts 10:27 ),

Walls are still crumbling. Peter now goes into the house of a Gentile. He's had the Gentiles in the house there in Joppa. Now he enters into the house of the Gentile.

and found many people that were come together ( Acts 10:27 ).

Hungry hearts there in Caesarea. Now, here's an interesting thing, and I don't have the answer for it; I only have the puzzle. How God works. There was living in Caesarea at this time Philip the evangelist. Why didn't God send Cornelius over to Philip's house? Since Caesarea isn't that big, he couldn't have lived that far from Cornelius. Why would God have him send all the way down to Joppa to get Simon Peter? Probably because Philip was not a leader in the early church, but only a deacon. And had Philip gone to the house of Cornelius and God worked by His Holy Spirit in the lives of the people, they would have booted him out of the church immediately, and he wouldn't have even had a hearing. At least they were ready to give Peter a hearing because of his position in the church.

They were upset when they heard that Peter went into the house of a Gentile. They really got shook back in Jerusalem, and when Peter got back, they called him on the carpet. They contended with him. "What are you doing? Taking the gospel to the Gentiles. Terrible." So the Lord, no doubt, chose Peter because of his position of authority, leadership in the early church, and at least he was able to have a hearing before the brethren before they kicked him out.

And he said unto them, You know that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; [Now you know that what I am doing is illegal, according to the law of the Jews you know that what I'm doing is illegal,] but God hath showed me that I should not call any man common or unclean. Therefore came I to you without gainsaying [without arguing], as soon as I was sent for: I ask for what purpose did you call me? And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and behold, a man stood before me in bright clothing, and he said, Cornelius, your prayer is heard, and your alms have been brought in remembrance in the sight of God. Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he comes, shall speak unto thee. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded to you by God. Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons [man is, but God isn't]: but in every nation he that reverences God, and works righteousness, is accepted with him ( Acts 10:28-35 ).

That God does not limit His work to any nationality. What an eye-opener this was for Peter. What a difficult truth this was for the rest of the church to receive. That a man could be saved without becoming a Jew. They felt that a man had to become a Jew before he could be saved. And when there were many Gentiles who came to the Lord in Antioch and word came back to the church in Jerusalem concerning the Gentiles being saved, there were certain of those who came up from Jerusalem and they said to them, "Look, you guys can't be saved until you are circumcised and you keep the law of Moses." And they created quite a big stir there in Antioch with this premise.

So Peter said, "I realize that God is no respecter of persons, but He will accept any nationality who will fear Him or reverence Him and do the works of righteousness."

The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)( Acts 10:36 )

Now up until this point the centurion probably only knew of God through Judaism, and now he's being introduced to the fuller revelation that God has fulfilled His promise and sent the Messiah and he is preaching peace unto all men through Jesus Christ. For He is the Lord of all.

That word, I say, you know, which was published throughout all Judea, and began from Galilee, after the baptism which John preached ( Acts 10:37 );

"Now you've heard of Jesus. You've all heard of Him." You remember when Paul was facing Herod in Caesarea, he said, "Hey, Agrippa, you know all about this. This thing wasn't done in a corner. You know about Jesus; you've heard about Him. He didn't just go stand in a corner some place. Everybody knows about him." So Peter recognizes that you've heard about Jesus Christ, the works He did beginning in Galilee.

How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God as with him ( Acts 10:38 ).

So he is testifying now to the works of Jesus Christ.

And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and showed him openly ( Acts 10:39-40 );

So again, the testimony of the resurrection by Peter. But He showed him,

Not all the people, but unto witnesses who were chosen before of God, even to us, who did eat and drink with him after he rose from the dead ( Acts 10:41 ).

So we remember that Jesus had the fish prepared by the seaside and He said, "Come and dine." And He ate fish with them and He drank with them. So after His resurrection He was both eating and drinking with them.

And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead ( Acts 10:42 ).

Christ has been given by God that authority of standing in judgment of men. Now it is interesting that Jesus was judged by men. He was brought before Pilate and He was judged by Pilate. But there's a paradox here. For Pilate said, "What shall I do with this man Jesus who was called Christ?" The crowd said, "Crucify Him!" He said, "Why, what evil has He done?" But they cried all the louder, "Crucify Him!" "Shall I crucify the king of the Jews?" "We have no king but Caesar." So Pilate delivered Him over into their hands to do what they please. But he said to Jesus, "Don't you realize I have power to release you, set you free, or to order You to the cross?" Jesus said, "You don't have any power except that which has been given to you by my Father. But don't worry about it, those that turn Me over to you have a greater guilt than you have." And Pilate sought to release Him, and Pilate was frightened at that statement. But in reality, Pilate was judging himself.

Now every man must face the same question Pilate faced. What am I going to do with Jesus who is called Christ? You must make a judgment of what you're going to do with Him. But in reality, the one being judged is you by the judgment that you make. You see, if you reject Him, then you are declaring your own judgment. You will be rejected of God. If you deny Him, then you're declaring your own judgment because you will be denied by God. So every person really has to stand in judgment of Jesus, but the person who is affected by the decision that they make is really themselves. Everyone is determining their own destiny by how they judge Jesus Christ. God has made Him to be the judge both of those who are alive and those who are dead. And we read of this judgment in II Corinthians 5 , and Revelation 20 .

To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins ( Acts 10:43 ).

He declares that this is something that the prophets all spoke about, that God would grant the remission of sins through their believing in Jesus Christ. And, of course, we can go back in the Old Testament and we can find these hundreds of prophecies that related to Jesus Christ. And the central message of the prophets is that God would send His Son. "For unto us a child is born, unto us a son is given" ( Isaiah 9:6 ). But that His Son would be despised and rejected of men, but all of our sins would be laid upon Him. Those who believe in Him shall be saved. So Peter refers to the prophecies.

While Peter was saying these things [while he was preaching his sermon] the Holy Spirit interrupted him and he fell on all of those who heard the word ( Acts 10:44 ).

Now Peter didn't coach them and say to them, "Now say, ba, ba, ba, ba, ba." He didn't coach them how to speak in tongues, it just happened simultaneously to all of them through the sovereign work of the Holy Spirit.

I am a little leery about these sessions when a person is coached and taught how to speak in an unknown tongue. I believe in that sovereign work of God's Holy Spirit. Some instruction is needed and necessary, but yet, the work that is to be wrought should be wrought by the Spirit of God.

Now you remember some came down with Peter from Joppa. In fact, there were six that came with Peter; Peter made the seventh.

And they that were of the circumcision who believed [that is the Jews that had come with Peter who were believers] they were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost ( Acts 10:45 ).

How can this be that God would put His Holy Spirit upon an unclean Gentile? They were astonished at the sovereign work of God that the Gentiles had received the gift of the Holy Spirit. How did they know?

For they heard them speak with tongues, and magnify God ( Acts 10:46 ).

Now that's exactly what was happening back in the second chapter of Acts when the Holy Spirit fell upon the church. In the beginning they were speaking in these other dialects, magnifying God, declaring the glorious works of God. The same thing is happening here. The people are speaking in unknown tongues, magnifying God.

Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? ( Acts 10:46-47 )

Now up until this time, they would not baptize any Gentile into the church. But Peter says, "Hey, what can we do? God's given the Holy Spirit. We might as well go ahead and baptize them."

And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry for a few days ( Acts 10:48 ).

"

Contending for the Faith

While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

Peter has recited a brief history of the life and purpose of the coming of Jesus. How much more Peter would have told these Gentiles is debatable. Peter is certain to have had some mental reservations about these uncircumcised Gentiles. He now receives an indelible sign showing him that God has truly accepted the Gentiles. As Peter will say in Acts 11:15-17, "the Holy Ghost fell on them, as on us at the beginning, ... what was I, that I could withstand God?"

Dr. Constable's Expository Notes

Peter did not need to call for his hearers to repent on this occasion. As soon as he gave them enough information to trust Jesus Christ, they did so. Immediately the Holy Spirit fell on them filling them (Acts 10:47; Acts 11:15; cf. Acts 2:4) and baptizing them (Acts 11:16; cf. Acts 1:5).

God gave His Spirit to individuals from both groups, Jews and Gentiles, solely because of their faith in Jesus Christ (Acts 11:17). The Gentiles did not have to do anything but believe on Jesus. They did not need to become Jewish proselytes, experience baptism in water, undergo circumcision, turn from their sins, or even say they were willing to turn from them. [Note: See Roy B. Zuck, "Cheap Grace?" Kindred Spirit 13:2 (Summer 1989):4-7, for a popular critique of "lordship salvation."]

Note that Spirit baptism took place here without the laying on of an apostle’s hands. The identification of Spirit baptism with the apostles was not necessary here, as it had been with the Samaritans (cf. Acts 8:17-19). Here the important point was the connection between faith in Jesus Christ alone, apart from any external Jewish rite, and Spirit baptism.

"Through Peter’s experience with Cornelius it is made plain that the norm for this age for both Jews and Gentiles, is for the Holy Spirit to be given without delay, human mediation, or other conditions than simple faith in Jesus Christ for both Jew and Gentile." [Note: The New Scofield . . ., p. 1179.]

Dr. Constable's Expository Notes

The giving of the Holy Spirit to Gentiles 10:44-48

Barclay's Daily Study Bible

Chapter 10

A DEVOUT SOLDIER ( Acts 10:1-8 )

10:1-8 There was a man in Caesarea called Cornelius. He was a centurion in the battalion called the Italian battalion. He was a devout man and a God-fearer with all his household. He did many an act of charity to the people and he was constant in prayer to God. About three o'clock in the afternoon in a vision he clearly saw the angel of God coming to him and saying, "Cornelius." He gazed at him and he was awe-stricken. He said, "What is it, sir?" He said to him, "Your prayers and your works of mercy have gone up to God for a memorial; so now, send men to Joppa, and send for a man called Simon who is also called Peter. He is lodging with one Simon, a tanner, whose house is on the sea-shore." When the angel who was speaking to him went away, he called two of his servants and a devout soldier who was one of his orderlies. He told them everything and despatched them to Joppa.

Acts 10:1-48 tells a story that is one of the great turning points in the history of the Church. For the first time a Gentile is to be admitted into its fellowship. Since Cornelius is so important in church history let us gather together what we can learn about him.

(i) Cornelius was a Roman centurion stationed at Caesarea, the headquarters of the government of Palestine. The word which we have translated battalion is the Greek word for a cohort. In the Roman military set-up there was first of all the legion (see legeon, G3003) . It was a force of six thousand men and therefore was roughly equal to a division. In every legion there were ten cohorts. A cohort therefore had six hundred men and comes near to being the equivalent of a battalion. The cohort was divided into centuries and over each century there was a centurion. The century is therefore roughly the equivalent of a company. The parallel to the centurion in our military organization is a company sergeant-major. These centurions were the backbone of the Roman army. An ancient historian describes the qualifications of the centurion like this, "Centurions are desired not to be overbold and reckless so much as good leaders, of steady and prudent mind, not prone to take the offensive to start fighting wantonly, but able when overwhelmed and hard-pressed to stand fast and die at their posts." Cornelius therefore was a man who first and foremost knew what courage and loyalty were.

(ii) Cornelius was a God-fearer. In New Testament times this had become almost a technical term for Gentiles who, weary of the gods and the immoralities and the frustration of their ancestral faiths, had attached themselves to the Jewish religion. They did not accept circumcision and the Law; but they attended the synagogue and they believed in one God and in the pure ethic of Jewish religion. Cornelius then was a man who was seeking after God, and as he sought God, God found him.

(iii) Cornelius was a man given to charity; he was characteristically kind. His search for God had made him love men, and he who loves his fellow men is not far from the kingdom.

(iv) Cornelius was a man of prayer. Perhaps as yet he did not clearly know the God to whom he prayed; but, according to the light that he had, he lived close to God.

PETER LEARNS A LESSON ( Acts 10:9-16 )

10:9-16 On the next day, when they were on the way and when they were getting near the city, about midday Peter went up to the housetop to pray. He became hungry and he wanted something to eat. When they were preparing the meal a trance came upon him. He saw the heavens opened and he saw a kind of vessel coming down. It was like a great sheet and it was let down by the four corners to the earth. On it there were all four-footed animals, all animals that creep on the earth and all that fly in the air. A voice came to him, "Rise, Peter, kill and eat." But Peter said, "By no means, Lord, because I have never eaten anything common or unclean." And the voice spoke again the second time, "What God has cleansed, do not you reckon common or unclean." This happened three times; and thereupon the sheet was taken up into heaven.

Before Cornelius could be welcomed into the Church, Peter had to learn a lesson. Strict Jews believed that God had no use for the Gentiles. Sometimes they even went the length of saying that help must not be given to a Gentile woman in childbirth, because that would only be to bring another Gentile into the world. Peter had to unlearn that before Cornelius could get in.

There is one point which shows that Peter was already on the way to unlearning some of the rigidness in which he had been brought up. He was staying with a man called Simon who was a tanner ( Acts 9:43; Acts 10:5). A tanner worked with the dead bodies of animals and therefore he was permanently unclean ( Numbers 19:11-13). No rigid Jew would have dreamed of accepting hospitality from a tanner. It was his uncleanness that made it necessary for Simon to dwell on the sea-shore outside the city. No doubt this tanner was a Christian and Peter had begun to see that Christianity abolished these petty laws and tabus.

At midday Peter went to the roof to pray. The house-roofs were flat and, since the houses were small and crowded, people often went up to the roof for privacy. There he had a vision of a great sheet being let down. Perhaps above the flat roof there stretched an awning to ward off the heat of the sun; and maybe the awning became in Peter's trance the great sheet. The word for sheet is the same as for a ship's sail. Maybe on the roof Peter was looking out on the blue waters of the Mediterranean and saw the ships' sails in the distance and they wove themselves into his vision.

In any event the sheet with the animals on it appeared to him and the voice told him to kill and eat. Now the Jews had strict food laws, recorded in Leviticus 11:1-47. Generally speaking the Jew might eat only animals which chewed the cud and whose hoofs were cloven. All others were unclean and forbidden. Peter was shocked and protested that he had never eaten anything that was unclean. The voice told him not to call what God had cleansed unclean. This happened three times so that there could be no possible mistake or dodging of the lesson. Once Peter would have called a Gentile unclean; but now God has prepared him for the visitors who would come.

THE MEETING OF PETER AND CORNELIUS ( Acts 10:17-33 )

10:17-33 When Peter was at a loss in his own mind to know what this vision could mean, look you, the men who had been sent by Cornelius had asked their way to Simon's house and stood at the door. They spoke and asked if Simon who was also called Peter was lodging there. When Peter was still thinking about the vision, the Spirit said to him, "Look you, three men are looking for you. Rise and go down and go with them without any hesitation, because it is I who sent them." So Peter came down to the men and said, "Look you, I am the man you are looking for. Why have you come?" They said, "Cornelius, the centurion, a good man and a God-fearer, one to whose worth the whole nation of the Jews bears witness, was instructed by a holy angel to send for you to come to his house and to listen to the words you would give him." So he asked them in and gave them hospitality.

In this passage the most surprising things are happening. Once again let us remember that the Jews believed that other nations were quite outside the mercy of God. The really strict Jew would have no contact with a Gentile or even with a Jew who did not observe the Law. In particular he would never have as a guest nor ever be the guest of a man who did not observe the Law. Remembering that, see what Peter did. When the emissaries of Cornelius were at the door--and knowing the Jewish outlook, they came no farther than the door--Peter asked them in and gave them hospitality ( Acts 10:23). When Peter arrived at Caesarea, Cornelius met him at the door, no doubt wondering if Peter would cross his threshold at all, and Peter came in ( Acts 10:27). In the most amazing way the barriers are beginning to go down.

That is typical of the work of Christ. A missionary tells how once he officiated at a communion service in Africa. Beside him as an elder sat an old chief of the Ngoni called Manly-heart. The old chief could remember the days when the young warriors of the Ngoni had left behind them a trail of burned and devastated towns and come home with their spears red with blood and with the women of their enemies as booty. And what were the tribes which in those days they had ravaged? They were the Senga and the Tumbuka. And who were sitting at that communion service now? Ngoni, Senga and Tumbuka were sitting side by side, their enmities forgotten in the love of Jesus Christ. In the first days it was characteristic of Christianity that it broke the barriers down; and it can still do that when given the chance.

THE HEART OF THE GOSPEL ( Acts 10:34-43 )

10:34-43 So Peter opened his mouth and said, "In truth I have come to understand that God has no favourites; but that in every nation he who fears him and acts righteously is acceptable to him. As for the word which God sent to the sons of Israel, telling the good news of peace through Jesus Christ--this is he who is Lord of all you all know the affair that happened all over Judaea, after the baptism which John preached--you know about Jesus of Nazareth, about how God anointed him with the Spirit and with power, about how he went about healing all who were under the sway of the devil because God was with him; we are witnesses of all he did in the country of the Jews and in Jerusalem. And they took him and hanged him on a tree. It was he whom God raised up on the third day and made him evident, not to all the people but to the witnesses elected beforehand by God, to us who were with him and who ate with him and drank with him after he rose from the dead. And he gave us orders to preach to the people and to testify that this is he who was set apart by God, to be the judge of the living and the dead. To him all the prophets testify that everyone who believes in him receives forgiveness of sins through his name."

It is clear that we have here but the barest summary of what Peter said to Cornelius which makes it all the more important because it gives us the very essence of the first preaching about Jesus.

(i) Jesus was sent by God and equipped by him with the Spirit and with power. Jesus therefore is God's gift to men. Often we make the mistake of thinking in terms of an angry God who had to be pacified by something a gentle Jesus did. The early preachers never preached that. To them the very coming of Jesus was due to the love of God.

(ii) Jesus exercised a ministry of healing. It was his great desire to banish pain and sorrow from the world.

(iii) They crucified him. Once again there is stressed for him who can read between the lines the sheer horror in the crucifixion. That is what human sin can do.

(iv) He rose again. The power which was in Jesus was not to be defeated. It could conquer the worst that men could do and in the end it could conquer death.

(v) The Christian preacher and teacher is a witness of the resurrection. To him Jesus is not a figure in a book or about whom he has heard. He is a living presence whom he has met.

(vi) The result of all this is forgiveness of sins and a new relationship with God. Through Jesus the friendship which should always have existed between man and God, but which sin interrupted, has dawned upon mankind.

THE ENTRY OF THE GENTILES ( Acts 10:44-48 )

10:44-48 When Peter was still saying these things the Holy Spirit fell upon those who were listening to his word. All the Jewish believers who had come with Peter were amazed that the gift of the Spirit had been poured out on the Gentiles too, for they heard them speaking with tongues and magnifying God. Then Peter said, "Can anyone stop water being brought? Can anyone stop those who have received the Holy Spirit, as we too received him, from being baptized?" And he ordered them to be baptized in the name of Jesus. Then they asked him to wait with them for some days.

Even as Peter was speaking things began to happen against which even the Jewish Christians could not argue; the Spirit came upon Cornelius and his friends. They were lifted out of themselves in an ecstasy and began to speak with tongues. This to the Jews was the final proof of the astonishing fact that God had given his Spirit to the Gentiles too.

There are two interesting sidelights in this passage.

(i) These Gentile converts, as always in Acts, were baptized there and then. In Acts there is no trace of one set of people only being able to administer baptism. The great truth was that it was the Christian Church which was receiving these converts. We would do well to remember that in baptism today it is not the minister who is receiving a child; it is the Church which is receiving the child on behalf of Jesus Christ and accepting responsibility for him.

(ii) The very last phrase is significant. They asked Peter to wait with them for some days. Why? Surely in order that he might teach them more. The taking upon ourselves of church membership is not so much the end of the road as the beginning.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Acts 10:44

Yet spake -- was speaking. John 14:17; Acts 11:4; Acts 11:15; Acts 15:7; Acts 11:14

The Holy Ghost fell -- Here the Holy Spirits comes upon Gentiles like it did the Jewish apostles in Acts 2.1-4. That event on Pentecost in Acts 2:1-4 is referred to as the beginning Acts 11:15. That outpouring of the Holy Spirit was upon Jews and nothing like that had occurred again until Acts 10:44-45 when it was upon Gentiles. When describing this event later to the rest of the apostles, to find a likeness to what had happened at Cornelius’ house, Peter had to refer back to the day of Pentecost that followed Jesus’ death and resurrection.

Gift of the Holy Spirit was a miraculous supernatural manifestation. Christ was the baptizer John 1:33;

The word -- the gospel message.

Gill's Exposition of the Whole Bible

While Peter yet spake these words,.... As he was thus discoursing concerning Christ, his person, his miracles, his death and resurrection, and the efficacy of his blood for pardon, before he had done speaking,

the Holy Ghost fell on all them which heard the word. This is not to be understood of the operations of the Spirit of God upon the souls of men, under the ministry of the word; though true it is, that the Spirit of God attends the preaching of thee Gospel, and not only qualifies men for it, and assists them in it, but makes it effectual to many that hear it: hearers of the word lie in the way of the gracious operations of the Spirit; and the gifts and graces of the Spirit are given to persons, or the Spirit falls upon them under such means: which may denote the original of the grace of the Spirit, it falls down from above, from heaven; the freeness of it, it is bestowed on whom he pleases, under the same ministry; the suddenness of it, it comes at once, unthought of, and undesired, as well as undeserved; the power and efficacy of it, it falls with weight, it melts the heart, and converts the sinner; and the plenty of it, it falls in abundance, it is exceeding abundant with faith and love; and the permanency of it, it continues where it falls, and is a well of living water springing up unto everlasting life: and also the invisibility of it unto others. But this is not here intended, at least it is not only designed; for though the Spirit of God, in the operations of his grace, might fall upon them that heard the word, whereby they were regenerated, converted, and sanctified, and so became proper subjects for baptism; yet also the extraordinary gifts of the Spirit came upon them, as they were hearing; not upon the men, the believing Jews, that came along with Peter; but upon Cornelius and his family, and upon all his relations and friends, who came together to hear the word at his invitation, and now were hearing it; and as they were, the Holy Ghost, in his miraculous gifts of speaking with divers tongues, fell upon them in a visible form, as upon the apostles on the day of Pentecost; for that it was in the same way seems probable from Acts 11:15. These extraordinary gifts of the Spirit were necessary at the first preaching of the Gospel to the Gentiles, for the confirmation of it: as well as for the further confirmation of Peter, that he was right in so doing; as also for the sake of the believing Jews he brought along with him.

Henry's Complete Commentary on the Bible

      44 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.   45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.   46 For they heard them speak with tongues, and magnify God. Then answered Peter,   47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?   48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

      We have here the issue and effect of Peter's sermon to Cornelius and his friends. He did not labour in vain among them, but they were all brought home to Christ. Here we have,

      I. God's owning Peter's word, by conferring the Holy Ghost upon the hearers of it, and immediately upon the hearing of it (Acts 10:44; Acts 10:44): While Peter was yet speaking these words, and perhaps designed to say more, he was happily superseded by visible indications that the Holy Ghost, even in his miraculous gifts and powers, fell on all those who heard the word, even as he did on the apostles at first; so Peter saith, Acts 11:15; Acts 11:15. Therefore some think it was with a rushing mighty wind, and in cloven tongues, as that was. Observe, 1. When the Holy Ghost fell upon them--while Peter was preaching. Thus God bore witness to what he said, and accompanied it with a divine power. Thus were the signs of an apostle wrought among them,2 Corinthians 12:12. Though Peter could not give the Holy Ghost, yet the Holy Ghost being given along with the word of Peter, by this it appeared he was sent of God. The Holy Ghost fell upon others after they were baptized, for their confirmation; but upon these Gentiles before they were baptized: as Abraham was justified by faith, being yet in uncircumcision, to show that God is not tied to a method, nor confines himself to external signs. The Holy Ghost fell upon those that were neither circumcised nor baptized; for it is the Spirit that quickeneth, the flesh profiteth nothing. 2. How it appeared that the Holy Ghost had fallen upon them (Acts 10:46; Acts 10:46): They spoke with tongues which they never learned, perhaps the Hebrew, the holy tongue; as the preachers were enabled to speak the vulgar tongues, that they might communicate the doctrine of Christ to the hearers, so, probably, the hearers were immediately taught the sacred tongue, that they might examine the proofs which the preachers produced out of the Old Testament in the original. Or their being enabled to speak with tongues intimated that they were all designed for ministers, and by this first descent of the Spirit upon them were qualified to preach the gospel to others, which they did but now receive themselves. But, observe, when they spoke with tongues, they magnified God, they spoke of Christ and the benefits of redemption, which Peter had been preaching to the glory of God. Thus did they on whom the Holy Ghost first descended, Acts 2:11; Acts 2:11. Note, Whatever gift we are endued with, we ought to honour God with it, and particularly the gift of speaking, and all the improvements of it. 3. What impression it made upon the believing Jews that were present (Acts 10:45; Acts 10:45): Those of the circumcision who believed were astonished--those six that came along with Peter; it surprised them exceedingly, and perhaps gave them some uneasiness, because upon the Gentiles also was poured out the gift of the Holy Ghost, which they thought had been appropriated to their own nation. Had they understood the scriptures of the Old Testament, which pointed at this, it would not have been such an astonishment to them; but by our mistaken notions of things we create difficulties to ourselves in the methods of divine providence and grace.

      II. Peter's owning God's work in baptizing those on whom the Holy Ghost fell. Observe, 1. Though they had received the Holy Ghost, yet it was requisite they should be baptized; though God is not tied to instituted ordinances, we are; and no extraordinary gifts set us above them, but rather oblige us so much the more to conform to them. Some in our days would have argued "These are baptized with the Holy Ghost and therefore what need have they to be baptized with water? It is below them." No; it is not below them, while water-baptism is an ordinance of Christ, and the door of admission into the visible church, and a seal of the new covenant. 2. Though they were Gentiles, yet, having received the Holy Ghost, they might be admitted to baptism (Acts 10:47; Acts 10:47): Can any man, though ever so rigid a Jew, forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? The argument is conclusive; can we deny the sign to those who have received the thing signified? Are not those on whom God has bestowed the grace of the covenant plainly entitled to the seals of the covenant? Surely those that have received the Spirit as well as we ought to receive baptism as well as we; for it becomes us to follow God's indications, and to take those into communion with us whom he hath taken into communion with himself. God hath promised to pour his Spirit upon the seed of the faithful, upon their offspring; and who then can forbid water, that they should not be baptized, who have received the promise of the Holy Ghost as well as we? Now it appears why the Spirit was given them before they were baptized--because otherwise Peter could not have persuaded himself to baptize them, any more than to have preached to them, if he had not been ordered to do it by a vision; at least he could not have avoided the censure of those of the circumcision that believed. Thus is there one unusual step of divine grace taken after another to bring the Gentiles into the church. How well is it for us that the grace of a good God is so much more extensive than the charity of some good men! 3. Peter did not baptize them himself, but commanded them to be baptized,Acts 10:48; Acts 10:48. It is probable that some of the brethren who came with him did it by his order, and that he declined it for the same reason that Paul did--lest those that were baptized by him should think the better of themselves for it, or he should seem to have baptized in his own name,1 Corinthians 1:15. The apostles received the commission to go and disciple all nations by baptism. But is was to prayer and the ministry of the word that they were to give themselves. And Paul says that he was sent, not to baptize but to preach, which was the more noble and excellent work. The business of baptizing was therefore ordinarily devolved upon the inferior ministers; these acted by the orders of the apostles, who might therefore be said to do it. Qui per alterum facit, per seipsum facere dicitur--What a man does by another, he may be said to do by himself.

      III. Their owning both Peter's word and God's work in their desire for further advantage by Peter's ministry: They prayed him to tarry certain days. They could not press him to reside constantly among them--they knew that he had work to do in other places, and that for the present he was expected at Jerusalem; yet they were not willing he should go away immediately, but earnestly begged he would stay for some time among them, that they might be further instructed by him in the things pertaining to the kingdom of God. Note, 1. Those who have some acquaintance with Christ cannot but covet more. 2. Even those that have received the Holy Ghost must see their need of the ministry of the word.

Spurgeon's Verse Expositions of the Bible

The Outpouring of the Holy Spirit

June 20th 1858 by

C. H. SPURGEON (1834-1892)

"While Peter yet spake these words, the Holy Ghost fell on all them which heard the Word."--Acts 10:44

The Bible is a book of the Revelation of God. The God after whom the heathen blindly searched, and for whom reason gropes in darkness, is here plainly revealed to us in the pages of divine authorship, so that he who is willing to understand as much of Godhead as man can know, may here learn it if he be not willingly ignorant and wilfully obstinate. The doctrine of the Trinity is specially taught in Holy Scripture. The word certainly does not occur, but the three divine persons of the One God are frequently and constantly mentioned, and Holy Scripture is exceedingly careful that we should all receive and believe that great truth of the Christian religion, that the Father is God, that the Son is God, that the Spirit is God, and yet there are not three Gods but one God: though they be each of them very God of very God, yet three in one and one in three is the Jehovah whom we worship. You will notice in the works of Creation how carefully the Scriptures assure us that all the three divine persons took their share. "In the beginning Jehovah created the heavens and the earth;" and in another place we are told that God said "Let us make man"--not one person, but all three taking counsel with each other with regard to the making of mankind. We know that the Father hath laid the foundations and fixed those solid beams of light on which the blue arches of the sky are sustained; but we know with equal certainty that Jesus Christ, the eternal Logos , was with the Father in the beginning, and "without him was not anything made that was made:" moreover we have equal certainty that the Holy Spirit had a hand in Creation, for we are told that "the earth was without form and void, and darkness was upon the face of the earth; and the spirit of the Lord moved upon the face of the waters;" and brooding with his dove-like wing, he brought out of the egg of chaos this mighty thing, the fair round world. We have the like proof of the three persons in the Godhead in the matter of Salvation . We know that God the Father gave his Son; we have abundant proof that God the Father chose his people from before the foundations of the world, that he did invent the plan of salvation, and hath always given his free, willing, and joyous consent to the salvation of his people. With regard to the share that the Son had in salvation, that is apparent enough to all. For us men and for our salvation he came down from heaven; he was incarnate in a mortal body; he was crucified, dead, and buried; he descended into hades; the third day he rose again from the dead; he ascended into heaven; he sitteth at the right hand of God, where also he maketh intercession for us. As to the Holy Spirit, we have equally sure proof that the Spirit of God worketh in conversion; for everywhere we are said to, be begotten of the Holy Spirit; continually it is declared, that unless a man be born again from above, he cannot see the kingdom of God; while all the virtues and the graces of Christianity are described as being the fruits of the Spirit, because the Holy Spirit doth from first to last work in us and carry out that which Jesus Christ hath beforehand worked for us in his great redemption, which also God the Father hath designed for us in his great predestinating scheme of salvation. Now, it is to the work of the Holy Spirit that I shall this morning specially direct your attention; and I may as well mention the reason why I do so. It is this. We have received continually fresh confirmations of the good news from a far country, which has already made glad the hearts of many of God's people. In the United States of America there is certainly a great awakening. No sane man living there could think of denying it. There may be something of spurious excitement mixed up with it, but that good, lasting good, has been accomplished, no rational man, can deny. Two hundred and fifty thousand persons--that is a quarter of a million--profess to have been regenerated since December last, have made a profession of their faith, and have united themselves with different sections of God's church. The work still progresses, if anything, at a more rapid rate than before, and that which makes me believe the work to be genuine is just this--that the enemies of Christ's holy gospel are exceedingly wroth at it. When the devil roars at anything, you may rest assured there is some good in it. The devil is not like some dogs we know of; he never barks unless there is something to bark at. When Satan howls, we may rest assured he is afraid his kingdom is in danger. Now this great-work in America has been manifestly caused by the outpouring of the Spirit, for no one minister has been a leader in it. All the ministers of the gospel have co-operated in it, but none of them have stood in the van. God himself has been the leader of his own hosts. It began with a desire for prayer. God's people began to pray; the prayer-meetings were better attended than before; it was then proposed to hold meetings at times that had never been set apart for prayer; these also were well attended; and now, in the city of Philadelphia, at the hour of noon, every day in the week, three thousand persons can always be seen assembled together for prayer in one place. Men of business, in the midst of their toil and labour, find an opportunity of running in there and offering a word of prayer, and then return to, their occupations. And so, throughout all the States, prayer-meetings, larger or smaller in number, have been convened. And there has been real prayer. Sinners beyond all count, have risen up in the prayer-meeting, and have requested the people of God to pray for them; thus making public to the world that they had a desire after Christ; they have been prayed for, and the church has seen that God verily doth hear and answer prayer. I find that the Unitarian ministers for a little while took no notice of it. Theodore Parker snarls and raves tremendously at it, but he is evidently in a maze; he does not understand the mystery, and acts with regard to it as swine are said to do with pearls. While the church was found asleep, and doing very little, the Socinian could afford to, stand in his pulpit and sneer at anything like evangelical religion, but now that there has been an awakening, he looks like a man that has just awakened out of sleep. He sees something; he does not know what it is. The power of religion is just that which will always puzzle the Unitarian, for he knows but little about that. At the form of religion he is not much amazed, for he can to an extent endorse that himself, but the supernaturalism of the gospel--the mystery--the miracle--the power--the demonstration of the Spirit that comes with the preaching, is what such men cannot comprehend, and they gaze and wonder, and then become filled with wrath; but still they have to confess there is something there they cannot understand, a mental phenomenon that is far beyond their philosophy--a thing: which they cannot reach by all their science, nor understand by all their reason.

Now, if we have the like effect produced in this land, the one thing we must seek is the outpouring of the Holy Spirit, and I thought, perhaps, this morning in preaching upon the work of the Holy Spirit, that text might be fulfilled--"Him, that honoureth me I will honour." My sincere desire is to honour the Holy Spirit this morning, and if he will be pleased to honour his church in return, unto him shall be the glory for ever.

"While Peter yet spake these words, the Holy Ghost fell on all them which heard the word."

In the first place, I shall endeavour to describe the method of the Spirit's operation; secondly, the absolute necessity of the Holy Spirit's influence, if we could see men converted; and then, in the third place, I shall suggest the ways and means by which under divine grace we may obtain a like falling down of the Spirit upon our churches.

I. In the first place, then, I will endeavour to explain THE METHOD OF THE HOLY SPIRIT'S OPERATIONS.

But let me guard myself against being misunderstood. We can explain what the Spirit does, but how he does it, no man must pretend to know. The work of the Holy Spirit is the peculiar mystery of the Christian religion. Almost any other thing is plain, but this must remain an inscrutable secret into which it were wrong for us to attempt to pry. Who knoweth where the winds are begotten? Who knoweth, therefore, how the Spirit worketh, for he is like wind? "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." In Holy Scripture certain great secrets of nature are mentioned as being parallel with the secret working of the Spirit. The procreation of children is instanced as a parallel wonder, for we know not the mystery thereof; how much less, therefore, shall we expect to 'know that more secret and hidden mystery of the new birth and new creation of man in Christ Jesus. But let no man be staggered at this, for they are mysteries in nature: the wisest man will tell you there are depths in nature into which he cannot dive, and heights into which he cannot soar. He who pretends to have unravelled the knot of creation hath made a mistake; he may have cut the knot by his rough ignorance, and by his foolish conjectures, but the knot itself must remain beyond the power of man's unravelling, until God himself shall explain the secret. There are marvellous things, that, as yet, men have sought to know in vain. They may, perhaps, discover many of them, but how the Spirit works, no man can know. But now I wish to explain what the Holy Spirit does, although we cannot tell how he does it. I take it that the Holy Spirit's work in conversion is two-fold. First, it is an awakening of the powers that man already has, and secondly, it is an implantation of powers which he never had at all.

In the great work of the new birth, the Holy Spirit first of all awakens the mental powers; for be it remembered that, the Holy Spirit never gives any man new mental powers. Take for instance reason--the Holy Spirit does not give men reason, for they have reason prior to their conversion. What the Holy Spirit does is to teach our reason, right reason--to set our reason in the right track, so that we can use it for the high purpose of discerning between good and evil; between the precious and vile. The Holy Spirit does not give man a will, for man has a will before; but he makes the will that was in bondage to Satan free to the service of God. The Holy Spirit gives no man the power to think, or the organ of belief--for man has power to believe or think as far as the mental act is concerned; but he gives that belief which is already there a tendency to believe the right thing, and he gives to the power of thought the propensity to think in the right way, so that instead of thinking irregularly, we begin to think as God would have us think, and our mind desireth to walk in the steps of God's revealed truth. There may be here, this morning, a man of enlarged understanding in things political--but his understanding is darkened with regard to spiritual things--he sees no beauty in the person of Christ--he sees nothing desirable in the way of holiness--he chooses the evil and forsakes the good. Now the Holy Spirit will not give him a new understanding, but he will cleanse his old understanding so that he will discern between things that differ, and shall discover that it is but a poor thing to enjoy "the pleasures of sin for a season," and let go an "eternal weight of glory." There shall be a man here too who is desperately set against religion, and willeth not to come to God, and do what we will, we are not able to persuade him to change his mind and turn to God. The Holy Spirit will not make a new will in that man, but he will turn his old will, and instead of willing to do evil he will make him will to do right--he will make him will to be saved by Christ--he will make him "willing in the day of his power." Remember, there is no power in man so fallen but that the Holy Spirit can raise it up. However debased a man may be, in one instant, by the miraculous power of the Spirit, all his faculties may be cleansed and purged. Ill-judging reason may be made to judge rightly; stout, obstinate wills may be made to run willingly in the ways of God's commandments; evil and depraved affections may in an instant be turned to Christ, and old desires that are tainted with vice, may be replaced by heavenly aspirations. The work of the Spirit on the mind is the re-modelling of it; the new forming of it. He doth not bring new materials to the mind--it is in another part of the man that he puts up a new structure-but he puts the mind that had fallen out of order into its proper shape. He builds up pillars that had fallen down, and erects the palaces that had crumbled to the earth. This is the first work of the Holy Spirit upon the mind of man.

Besides this, the Holy Spirit gives to men powers which they never had before. According to Scripture, I believe man is constituted in a three-fold manner. He has a body; by the Holy Spirit that body is made the temple of the Lord. He has a mind; by the Holy Spirit that mind is made like an altar in the temple. But man by nature is nothing higher than that; he is mere body and soul. When the Spirit comes, he breathes into him a third higher principle which we call the spirit. The apostle describes man as man, "body, soul and spirit." Now if you search all the mental writers through, you will find they all declare there are only two parts--body and mind; and they are quite right, for they deal with unregenerate man; but in regenerate man there is a third principle as much superior to mere mind as mind is superior to dead animal matter--that third principle is that with which a man prays; it is that with which he savingly believes; or rather it is that which compels the mind to perform their acts. It is that which, operating upon the mind, makes the same use of the mind as the mind does of the body. When, after desiring to walk I make my legs move, it is my mind that compels them; and so my Spirit, when I desire to pray, compels my mind to think the thought of prayer and compels my soul also, if I desire to praise, to think the thought of praise, and lift itself upward towards God. As the body without the soul is dead, so the soul without the Spirit is dead, and one work of the Spirit is to quicken the dead soul by breathing into it the living Spirit; as it is written, "The first man, Adam, was made a living soul, but the second Adam was made a quickening Spirit --and, "as we have borne the image of the earthy, so must we bear the image of the heavenly;" that is, we must have in us, if we would be converted, the quickening Spirit, which is put into us by God the Holy Ghost. I say again, the spirit has powers which the mind never has. It has the power of communion with Christ, which to a degree is a mental act, but it can no more be performed by man without the Spirit, than the act of walking could be performed by man, if he were destitute of a soul to suggest the idea of walking. The Spirit suggests the thoughts of communion which the mind obeys and carries out. Nay, there are times, I think, when the spirit leaves the mind altogether; times when we forget everything of earth, and one almost ceases to think, to reason, to judge, to weigh, or to will. Our souls are like the chariots of Amminadib, drawn swiftly onwards without any powers of volition. We lean upon the breast of Jesus, and in rhapsody divine, and in ecstacy celestial, we enjoy the fruits of the land of the blessed, and pluck the clusters of Eschol before entering into the land of promise.

I think I have clearly put these two points before you. The work of the Spirit consists, first, in awakening powers already possessed by man, but which were asleep and out of order; and in the next place in putting into man powers which he had not before. And to make this simple to the humblest mind, let me suppose man to be something like a machine; all the wheels are out of order, the cogs do not strike upon each other, the wheels do not turn regularly, the rods will not act, the order is gone. Now, the first work of the Spirit is to put these wheels in the right place, to fit the wheels upon the axles, to put the right axle to the right wheel, then to put wheel to wheel, so that they may act upon each other. But that is not all his work. The next thing is to put fire and steam so that these things shall go to work. He does not put fresh wheels, he puts old wheels into order, and then he puts the motive power which is to move the whole. First he puts our mental powers into their proper order and condition, and then he puts a living quickening spirit, so that all these shall move according to the holy will and law of God.

But, mark you, this is not all the Holy Spirit does. For if he were to do this, and then leave us, none of us would get to heaven. If any of you should be so near to heaven that you could hear the angels singing over the walls--if you could almost see within the pearly gates--still, if the Holy Spirit did not help you the last step, you would never enter there. All the work is through his divine operation. Hence it is the Spirit who keeps the wheels in motion, and who takes away that defilement which, naturally engendered by our original sin, falls upon the machine and puts it out of order. He takes this away, and keeps the machine constantly going without injury, until at last he removes man from the place of defilement to the land of the blessed, a perfect creature, as perfect as he was when he came from the mould of his Maker.

And I must say, before I leave this point, that all the former part of what I have mentioned is done instantaneously. When a man is converted to God, it is done in a moment. Regeneration is an instantaneous work. Conversion to God, the fruit of regeneration, occupies all our life, but regeneration itself is effected in an instant. A man hates God; the Holy Spirit makes him love God. A man is opposed to Christ, he hates his gospel, does not understand it and will not receive it; the Holy Spirit comes, puts light into his darkened understanding, takes the chain from his bondaged will, gives liberty to his conscience, gives life to his dead soul, so that the voice of conscience is heard, and the man becomes a new creature in Christ Jesus. And all this is done, mark you, by the instantaneous supernatural influence of God the Holy Ghost working as he willeth among the sons of men.

II. Having thus dwelt upon the method of the Holy Spirit's work, I shall now turn to the second point, THE ABSOLUTE NECESSITY OF THE SPIRIT'S WORK IN ORDER TO CONVERSION.

In our text we are told that "while Peter spake these words, the Holy Ghost fell on all them which heard the word." Beloved, the Holy Ghost fell on Peter first, or else it would not have fallen on his hearers. There is a necessity that the preacher himself, if we are to have souls saved, should be under the influence of the Spirit. I have constantly made it my prayer that I might be guided by the Spirit even in the smallest and least important parts of the service; for you cannot tell but that the salvation of a soul may depend upon the reading of a hymn, or upon the selection of a chapter. Two persons have joined our church, and made a profession of being converted simply through my reading a hymn-

"Jesus, lover of my soul."

They did not remember anything else in the hymn; but those words made such a deep impression upon their mind, that they could not help repeating them for days afterwards, and then the thought arose, "Do I love Jesus? " And then they considered what strange ingratitude it was that he should be the lover of their souls,. and yet they should not love him. Now I believe the Holy Spirit led me to read that hymn. And many persons have been converted by some striking saying of the preacher. But why was it the preacher uttered that saying? Simply because he was led thereunto by the Holy Spirit. Rest assured, beloved, that when any part of the sermon is blessed to your heart, the minister said it because he was, ordered to say it by his Master. I might preach to-day a sermon which I preached on Friday, and which was useful then, and there might be no good whatever come from it now, because it might not be the sermon which the Holy Ghost would have delivered to-day. But if with sincerity of heart I have sought God's guidance in selecting the topic, and he rests upon me in the preaching of the Word, there is no fear but that it shall be found adapted to your immediate wants. The Holy Spirit must rest upon your preachers. Let them have all the learning of the wisest men, and all the eloquence of such men as Desmosthenes and Cicero, still the Word cannot be blessed to you, unless first of all the Spirit of God hath guided the minister's mind in the selection of his subject, and in the discussion of it.

But if Peter himself were under the hand of the Spirit, that would fail unless the Spirit of God, then, did fall upon our hearers; and I shall endeavour now to show the absolute necessity of the Spirit's work in the conversion of men.

Let us remember what kind of thing the work is, and we shall see that other means are altogether out of the question. It is quite certain that men cannot be converted by physical means. The Church of Rome thought that she could convert men by means of armies; so she invaded countries, and threatened them with war and bloodshed unless they would repent and embrace her religion. However, it availed but little, and men were prepared to die rather than leave their faith;. she therefore tried those beautiful things--stakes, racks, dungeons, axes, swords, fire; and by these things she hoped to convert men. You have heard of the man who tried to wind up his watch with a pick-axe. That man was extremely wise, compared with the man who thought to touch mind through matter. All the machines you like to invent cannot touch mind. Talk about tying angel's wings with green withes, or manacling the cherubim with iron chains, and then talk about, meddling with the minds of men through physical means. Why, the things don't act; they cannot act. All the king's armies that ever were, and all the warriors clothed with mail, with all their ammunition, could never touch the mind of man. That is an impregnable castle which is not to be reached by physical agency.

Nor, again, can man be converted by moral argument. "Well." says one, "I think he may. Let a minister preach earnestly, and he may persuade men to be converted." Ah! beloved, it is for want of knowing better that you say so. Melanethon thought so, but you know what he said after he tried it--"Old Adam is too strong for young Melanethon." So will every preacher find it, if he thinks his arguments can ever convert man. Let me give you a parallel case. Where is the logic that can persuade an Ethiopian to change his skin? By what argument can you induce a leopard to renounce his spots? Even so may he that is accustomed to do evil learn to do well. But if the Ethiopian's skin be changed it must be by a supernatural process; and if the leopard's spots be removed, he that made the leopard must do it. Even so is it with the heart of man. If sin were a thing ab extra, and external, we could induce man to change it. For instance, you may induce a man to leave off drunkenness or swearing, because those things are not a part of his nature--he has added that vice to his original depravity. But the hidden evil of the heart is beyond all moralsuasion. I dare say a man might have enough argument to induce him to hang himself, but I am certain no argument will ever induce him to hang his sins, to hang his self-righteousness, and to come and humble himself at the foot of the cross; for the religion of Christ is so contrary to all the propensities of man, that it is like swimming against the stream to approach it, for the stream of man's will and man's desire is exactly the opposite of the religion of Jesus Christ. If you wanted a proof of that, at the lifting of my finger, there are thousands in this hall who would rise to prove it; for they would say, "I have found it so, sir, in my experience; I hated religion as much as any man; I despised Christ and his people, and I know not to this day how it is that I am what I am, unless it be the work of God." I have seen the tears run down a man's cheeks when he has come to me in order to be united to the church of Christ, and he has said, "Sir, I wonder how it is I am here to-day; if anyone had told me a year ago that I should think as I now think, and feel as I now feel, I should have called him a born fool for his pains; I used to say I never would be one of those canting Methodists; I liked to spend my Sunday in pleasure, and I did not see why I was to be cooping myself up in the house of God listening to a man talk. I pray, sir? No, not I. I said the best providence in all the world was a good strong pair of hands, and to take care of what you got. If any man talked to me about religion, why I would slam the door in his face, and pretty soon put him out; but the things that I loved then, I now hate, and the things that then I hated now I love, I cannot do or say enough to show how total is the change that has been wrought in me. It must have been the work of God; it could not have been wrought by me, I feel assured; it must be some one greater than myself, who could thus turn my heart." I think these two things are proofs that we want something more than nature, and since physical agency will not do, and mere moral suasion will never accomplish it, that there must be an absolute necessity for the Holy Spirit.

But again, if you will just think a minute what the work is, you will soon see that none but God can accomplish it. In the Holy Scripture, conversion is often spoken of as being a new creation. If you talk about creating yourselves, I should feel obliged if you would create a fly first. Create a gnat, create a grain of sand, and when you have created that, you may talk about creating a new heart. Both are alike, impossible, for creation is the work of God. But still, if you could create a grain of dust, or create even a world, it would not be half the miracle, for you must first find a thing which has created itself. Could that be? Suppose you had no existence, how could you create yourself ? Nothing cannot produce anything. Now, how can man re-create himself. A man cannot create himself into a new condition, when he has no being in that condition, but is, as yet, a thing that is not.

Then, again, the work of creation is said to be like the resurrection. "We are alive from the dead." Now, can the dead in the grave raise themselves. Let any minister who thinks he can convert souls, go and raise a corpse; let him go and stand in one of the cemeteries, and bid the tombs open wide their mouths, and make room for those once buried there to awaken, and he will have to preach in vain. But if he could do it, that is not the miracle; it is for the dead to raise themselves, for an inanimate corpse to kindle in its own breast the spark of life anew. If the work be a resurrection, a creation, does it not strike you that it must be beyond the power of man? It must be wrought in him by no one less; than God himself.

And there is yet one more consideration, and I shall have concluded this point. Beloved, even if man could save himself. I would have you recollect how averse he is to it? If we could make our hearers all willing, the battle would be accomplished. "Well," says one, "If I am willing to be saved, can I not be saved?" Assuredly you can, but the difficulty is, we cannot bring men to be willing. That shows, therefore, that there must be a constraint put upon their will. There must be an influence exerted upon them, which they have not in themselves, in order to make them willing in the day of God's power. And this is the glory of the Christian religion. The Christian religion has within its own bowels power to spread itself. We do not ask you to be willing first. We come and tell you the news, and we believe that the Spirit of God working with us, will make you willing. If the progress of the Christian religion depended upon the voluntary assent of mankind, it would never go an inch further, but because the Christian religion has with it an omnipotent influence, constraining men to believe it, it is therefore that it is, and must be triumphant, "till like a sea of glory it spreads from shore to shore."

III. Now I shall conclude by bringing one or two thoughts forward, with regard to WHAT MUST BE DONE AT THIS TIME IN ORDER TO BRING DOWN THE HOLY SPIRIT.

It is quite certain, beloved, if the Holy Spirit willed to do it, that every man, woman, and child in this place might be converted now. If God, the Sovereign Judge of all, would be pleased now to send out his Spirit, every inhabitant of this million-peopled city might be brought at once to turn unto the living God. Without instrumentality, without the preacher, without books, without anything, God has it in his power to convert men. We have known persons about their business, not thinking about religion at all, who have had a thought injected into their heart, and that thought has been the prolific mother of a thousand meditations; and through these meditations they have been brought to Christ. Without the aid of the minister, the Holy Spirit has thus worked, and to-day he is not restrained. There may be some men, great in infidelity, staunch in opposition to the cross of Christ, but, without asking their consent, the Holy Spirit can pull down the strong man, and make the mighty man bow himself. For when we talk of the Omnipotent God, there is nothing too great for him to do. But, beloved, God has been pleased to put great honour upon instrumentality; he could work without it if he pleased, but he does not do so. However, this is the first thought I want to give you; if you would have the Holy Spirit exert himself in our midst, you must first of all look to him and not to instrumentality. When Jesus Christ preached, there were very few converted under him, and the reason was, because the Holy Spirit was not abundantly poured forth. He had the Holy Spirit without measure himself, but on others the Holy Spirit was not as yet poured out. Jesus Christ said, "Greater works than these shall ye do because I go to my Father; in order to send the Holy Spirit;" and recollect that those few who were converted under Christ's ministry, were not converted by him, but by the Holy Spirit that rested upon him at that time. Jesus of Nazareth was anointed of the Holy Spirit. Now then, if Jesus Christ, the great founder of our religion, needed to be anointed of the Holy Spirit, how much more our ministers? And if God would always make the distinction even between his own Son as an instrument, and the Holy Spirit as the agent, how much more ought we to be careful to do that between poor puny men and the Holy Spirit? Never let us hear you say again, "So many persons were converted by So-and so." They were not. If converted, they were not converted by man. Instrumentality is to be used, but the Spirit is to have the honour of it. Pay no more a superstitious reverence to man; think no more that God is tied to your plans, and to your agencies. Do not imagine that so many city missionaries, so much good will be done. Do not say, "So many preachers; so many, sermons; so many souls saved." Do not say, "So many Bibles, so many tracts; so much good done." Not so; use these, but remember it is not in that proportions the blessing comes; it is, so much Holy Spirit, so many souls in-gathered.

And now another thought. If we would have the Spirit, beloved, we must each of us try to honour him. There are some chapels into which if you were to enter, you would never know there was a Holy Spirit. Mary Magdalen said of old. "They have taken away my Lord, and I know not where they have laid him." and the Christian might often say so, for there is nothing said about the Lord until they come to the end, and then there is just the benediction, or else you would not know that there were three persons in one God at all. Until our churches honour the Holy Spirit, we shall never see it abundantly manifested in our midst. Let the preacher always confess before he preaches that he relies upon the Holy Spirit. Let him burn his manuscript and depend upon the Holy Spirit. If the Spirit does not come to help him, let him be still and let the people go home and pray that the Spirit will help him next Sunday.

And do you also, in the use of all your agencies, always honour the Spirit? We often begin our religious meetings without prayer; it is all wrong. We must honour the Spirit; unless we put him first, he will never make crowns for us to wear. He will get victories, but he will have the honour of them, and if we do not give to him the honour, he will never give to us the privilege and success. And best of all, if you would have the Holy Spirit, let us meet together earnestly to pray for him. Remember, the Holy Spirit will not come to us as a church, unless we seek him. "For this thing will I be enquired of by the house of Israel to do it for them." We purpose during the coming week to hold meetings of special prayer, to supplicate for a revival of religion. On the Friday morning I opened the first prayer meeting at Trinity Chapel, Brixton; and, I think, at seven o'clock, we had as many as two hundred and fifty persons gathered together. It was a pleasant sight. During the hour, nine brethren prayed, one after the other; and I am sure there was the spirit of prayer there. Some persons present sent up their names, asking that we would offer special petitions for them; and I doubt not the prayers will be answered. At Park Street, on Monday morning, we shall have a prayer-meeting from eight to nine; then during the rest of the week there will be a prayer-meeting in the morning from seven to eight. On Monday evening we shalt have the usual prayer-meeting at seven, when I hope there will be a large number attending. I find that my brother, Baptist Noel, has commenced morning and evening prayer-meetings, and they have done the same thing in Norwich and in any provincial towns, where, without any pressure, the people are found willing to come. I certainly did not expect to see so many as two hundred and fifty persons at an early hour in the morning meet together for prayer. I believe it was a good sign. The Lord hath put prayer into their hearts and therefore they were willing to come, "Prove me now here, saith the Lord of hosts, and see if I do not pour you out a blessing so that there shall not be room enough to receive it." Let us meet and pray, and if God doth not hear us, it will be the first time he has broken his promise. Come, let us go up to the sanctuary; let us meet together in the house of the Lord, and offer solemn supplication; and I say again, if the Lord doth not make bare his arm in the sight of all the people, it will be the reverse of all his previous actions, it will be the contrary of all his promises, and contradictory to himself. We have only to try him, and the result is certain. In dependance on his Spirit, if we only meet for prayer, the Lord shall bless us, and all the ends of the earth shall fear him. O Lord, lift up thyself because of thine enemies, pluck thy right hand out of thy bosom, O Lord our God, for Christ's sake, Amen.

Kelly Commentary on Books of the Bible

We are now arrived at a turning-point in the history, not merely of the church, but of the unfolding of the truth of God, and the manifestation of His ways. The death of Stephen, therefore, has in various points of view a great significance. And no wonder. His was the first spirit that departed to be with Christ after the Holy Ghost was given. But it was not merely one who departed to be with the Lord, which was far better; it was by the act of the Jews in the infuriate spirit of persecution. The very same people had done it who had so lately received with the utmost favour (not the truth, nor the grace of God, which is inseparable from His truth, but), at any rate, the mighty impress of the grace as well as of the truth which had produced unwonted largeness of heart, unselfishness of spirit, and joy and liberty, that struck the minds of the Jews accustomed to the coldness of death in their own system.

But now all was changed. What was most sweet soon became bitter, as it often is in the things of God. And when they understood the bearing of that which God had wrought here below that it judged man; that it gave no countenance to the religiousness in which they boasted; that it showed most convincingly, and so much the more bitterly because convincingly, what God all through His testimony with them had expressly intimated, by the prophets as well as in the types of the law itself, that He had deeper purposes; that nothing on earth could satisfy Him; that it was in His mind, on the proved ruin of Israel, to bring in heaven and its things for a heavenly people even while here below: now that this was made manifest, above all, in the testimony that Stephen had rendered to the very man that they had rejected and crucified, seen in glory at the right hand of God, it was unbearable. Could it be otherwise, when, spite of proud unbelief and conceit of distinctive privilege, they were forced to feel that they were none the less the constant resisters of the Holy Ghost like their fathers, who had been guilty themselves, and suffered the consequence of their guilt in their prostration to the Gentiles; to feel now that they themselves were no better, but rather worse; that there was the same unbelief bringing out its effects even more tremendously; that they were guilty of the blood of their own Messiah, who was now risen and exalted in the highest seat of heaven? All these things were pressed home by Stephen; indeed, I have simply touched on a very small part of his most telling address.

But the close lets us see more than this. There was the revelation now of Christ as an object for the Christian in heaven, and the revelation of Him too in a way entirely outside the narrow boundaries of Judaism. Stephen speaks of Him as Son of man. This is an essential feature of Christianity. Unlike the law, it addresses all; there is no narrowness in a rejected heavenly Christ. By the Holy Ghost there is imparted all the firmness of a divine bond, and all the intimacy of a real living relationship of the nearest kind. At the same time, along with this is seen universality in the going out of both the truth and grace of God, which could not but be foreign to the law. And although its character had to be yet more brought out by another and far greater witness of divine things who was still in the blindness of Jewish unbelief at this very moment himself taking his own miserable part, though with a good natural conscience, in the death of Stephen, all told powerfully upon the Jews, but lacerated their feelings to the utmost.

I have already touched upon the practical effects, and therefore will not enlarge on these now. My object, of course, is simply to give a sketch of the important book now before us, endeavouring to connect (as, indeed, evidently the chapter does connect) what was coming with what was past. Saul was consenting unto Stephen's death, and Saul was the expression of Jewish feeling in its best aspect. It was now guilty of resisting unto blood, not merely as their fathers had done, but the heavenly testimony of Jesus. Nevertheless the God that vindicated the honour of the crucified Jesus did not forget the martyred Stephen; and though there was an outburst of persecution, which scattered abroad throughout the region of Judea and Samaria all the believers that were in Jerusalem except the apostles, devout men were not wanting who carried Stephen to his burial. Clearly they were not Christians; but God has all hearts in His keeping. And they "made great lamentation over him." This was suitable to them. Theirs was not the joy that saw into the presence of God. They felt in a measure, and justly, the tremendous deed that had been done. And as there was reality at least in their feeling, they made suitable lamentation. But "as for Saul, he made havoc of the church, entering into every house, and dragging off men and women, committed them to prison." Religious persecution is invariably ruthless and blind even to the commonest feelings of humanity.

"Therefore they that were scattered abroad went everywhere preaching the word;" for the God who not only has hearts at His command, but controls all circumstances, was now about to accomplish that which He had always at heart, making the disciples to be witnesses of Jesus to the very ends of the earth, though first of all to Judea and Samaria. Accordingly we find, as the testimony had gone forth throughout Jerusalem at least, so now the old rival of Jerusalem comes within the dealings of God. Philip, who had been appointed by the apostles at the choice of the multitude of the disciples to care for the distribution to the poor, goes down to the cities of Samaria preaching Christ. This did not at all flow from his ordination. His appointment was to take care of the tables. His preaching Christ was the fruit of the Lord's call. Where man chooses for human things, we have the Lord recognising it. He would have His people, where they give, to have a voice. He would meet them in grace, stopping complaints, and showing that He honours and confides in their suitable choice. But not so in the ministry of the word or testimony of the Lord. Here the Lord alone gives, alone calls, alone sends forth. Philip, besides being one of the seven, was an "evangelist," as we are told expressly in another part of this very book (Acts 21:8). It is important to distinguish between the two things one, the charge to which man appointed him; the other, the gift which the Lord conferred. (Ephesians 4:1-32) I merely make the remark in passing; though it will not be needed for most here, it may be for some.

Philip goes down, then, preaching Christ; "and the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did." But the testimony of miracles is apt to act upon the flesh. They are, indeed, a sign to unbelievers, and that such is the result we find shown us by the Spirit of God in the chapter before us. However graciously given of the Lord as a token to attract the careless minds of men, they are dangerous when they are made the resting-place and the object of the mind; and this was the fatal mistake made then, and not merely there but by many millions of souls from that day to this. Faith never rests on any other ground than God's word. All else is vain, and apt to accredit. as well as entice man. There was indeed the unmistakable action of the Spirit of God on this occasion the power that cast out unclean spirits and healed the sick, as well as the means of spreading joy throughout that city for the souls of men. Evidently it was power in external display, then so richly manifested, which acted on the fleshly mind of Simon, himself having the reputation of a great one, and before this the vessel of some kind of demoniacal power the miserable power of Satan, with which he dazzled the eyes of men. But now finding himself eclipsed, like a wily man, his object was to avail himself of this superior energy if it were possible. His aim was not Christ; it was all for himself. He wished to gain fresh influence, not to lose his old: why not, by this new method, if possible, turn things to his own account?

Accordingly, among the train of those that received the gospel and were baptized, Simon is found. Philip had not the discernment to see through him: evangelists are apt to be sanguine. It may be that the Lord had not allowed the true character of Simon to be manifested to every eye at that moment. It did not escape the discerning eyes of Peter a little afterward. But as we are told here, "When they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women; and Simon himself believed also." Scripture does show, though it does not sanction as divine, a faith that is founded on evidence. And it continues still. So John often speaks of it; and the very one that tells us most of the divinely given character of true faith who most of all lets us into its secret power and blessedness, even eternal life as bound up with it, that same John is the one who more than any other furnishes instances of a mere humanly produced faith. Such was the faith of Simon. The gospel of Luke also describes what is similar; that is to say, a faith not insincere but human, not wrought of the Spirit but founded on the mind yielding to reasons, proofs, evidences, which are to it overpowering; but there is nothing of God in it: there is no meeting between the soul and God. Without this, faith is good for nothing, nor is God Himself honoured in His own word. Power was what struck Simon's mind himself a devotee of power, who in times past had sunk indeed low, even to the enemy of God and man in order from any source to be the vessel of a power beyond man. He could not deny the might that proved itself without effort superior to anything he had ever wielded. This was what attracted him; and, as it is said here, "he continued with Philip" (there was no other bond of connection), "and wondered, beholding the miracles and signs which were done." A believer would have wondered more at the grace of God, and bowed in adoration before Him. Conscience would have been searched by the truth of God; and the heart would have been filled with praise at the grace of God. Neither one nor other ever entered into the thoughts or feelings of Simon.

And "when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John." It was of the greatest importance that unity should be kept up practically, not merely that there should be proclaimed the truth that there is unity, but that there should be the maintenance of it in practice. Accordingly Peter and John, two of the chiefs among the apostles, come down from Jerusalem. But there was another reason too. It was so ordered of God that the Holy Ghost should not at first be conferred on the disciples at Samaria: I do not mean merely on such as Simon or false brethren, but even on those that were true. Undoubtedly they could not have believed the gospel, had there not been the quickening operation of the Holy Ghost; but we must distinguish between the Holy Ghost giving life and the Holy Ghost Himself given.

Another thing too let me again and again remark: the gift of the Holy Ghost never means those mighty wonders of power which had acted on the greedy and ambitious mind of Simon Magus. The gift of the Spirit is not at all the same thing as the gifts. These gifts, at least such as were of an extraordinary sort, were the outward signs of that gift in early days; and it was of great importance that there should be a decisive palpable testimony to it. The presence of the Holy Ghost was a new and quite unexampled thing even among believers. Hence it is there were mighty powers that wrought by those who were employed by the Holy Ghost; as, for instance, by Philip himself; afterwards also by the disciples, when Peter and John came down and laid their hands upon them with prayer. The Holy Ghost came upon them, not merely, it will be observed, certain spiritual powers, but the Holy Ghost Himself. They had not those powers only, but this divine person given to them. Scripture is clear and unequivocal as to the truth of the case. I can understand difficulties in the minds of believers; and no one would wish to force or hurry the convictions of any; nor would it be of the slightest value to receive even a truth without the faith that is produced, and exercised, and cleared by the word of God. But at the same time to my own mind it seems to be only homage to God's word to affirm positively that of which I am sure.

I therefore must say that the gift of the Holy Ghost here is, in my judgment, clearly distinct from anything in the way of either a spiritual gift for souls or a miraculous power, as it is called. There followed also such signs, or outward powers; but the Holy Ghost was given Himself, according to the Lord's word the promise of the Father, a promise which, as all know, was in the first instance assured to those who were already believers, and which was made good to them because they were believers, not to make them so. When redemption was accomplished, it was the seal of the faith and the life which they already had. There can be no doubt that the facts at Samaria were analogous; but this remarkable feature is to be noticed, that the Holy Ghost was here conferred by (not, as at Jerusalem, apart from) the laying on of the hands of the apostles. Of this we heard nothing in the divine history of the day of Pentecost; and I think that scripture is abundantly plain that there could have been nothing of the kind then and there. First of all, the apostles and the disciples themselves received it as they were waiting. The Holy Ghost came down upon them suddenly, with no previous sign whatever, except that which was suitable to the Holy Ghost when sent down from heaven the mighty rushing wind, and then the tokens of His presence upon each were manifested. Yet there was no such requirement as imposition of hands in order to be the medium of it. But it would seem that special reasons operated at Samaria to make it necessary there. It was of all moment to keep up the links practically between a work which might have looked to many there, as now, not a little irregular. It was wrought not by those that had previously been always the great spiritual witnesses; for we hear of none ministering but the apostles, and indeed not even of all the apostles speaking, though it may be that they did. But here we have clearly a man who had been chosen for another and an external purpose by the church, but whom the Lord uses elsewhere for a new and higher purpose, for which He had qualified him by the Holy Ghost.

Nevertheless, care was taken to hinder all appearance of independence or indifference to unity. There was the freest action of the Holy Ghost, sovereignly free, and it is impossible to maintain this too stringently; and there was the utmost care that all should be left open for the Holy Ghost to act according to His own will, not only within the church, but also by evangelizing outside. For all that God took precaution to bind up together the work at Samaria with that which He had wrought at Jerusalem. Hence though Philip might preach and they receive the gospel, the apostles come down, and with prayer lay their hands upon them, and then they receive the Holy Ghost. To a reflecting believer it will be plain that the reasons for this do not hold at the present time. I merely make this remark lest any should draw from this the inference that there is a necessity for men commissioned from God to lay on hands now in order to confer such a spiritual blessing.

The fact is, that the notion of imposition of hands being a universal medium of conveying the Holy Ghost is certainly a mistake. On the greatest occasions, when the Holy Ghost was given, we have no ground to believe that hands were laid on any. There were two exceptional occasions on which one or more of the apostles so acted, but at times of more general interest and importance nothing of the sort was heard of. Take, as the most solemn moment of all, the day of Pentecost. Who that honours scripture can pretend that hands were laid on any then? Yet the Holy Ghost was given in especial power on that day. But what is more to the purpose for us Gentiles, when Cornelius and his household were brought in, not only no appearance of it is visible, but positive proof to the contrary. Peter was present, but he certainly laid no hand of his on a single soul that day before the Holy Ghost was given. So far from it, as we shall find by and by inActs 10:1-48; Acts 10:1-48, the Holy Ghost was given while he was yet speaking, before they were so much as baptized. On the day of Pentecost they were baptized first, and then they received the gift of the Holy Ghost. At Samaria they had been baptized for some time, as we know. On believing they were baptized, as we are told in Acts 8:1-40; but they received the Holy Ghost after an interval, through the action of the apostles.

I refer to this just to show how far scripture is from countenancing the cramped ideas of men, and that the only way of truth is to believe all the word of God, searching out the special principle of God by which He instructs us in the different characters of His action. Surely He is always wise and consistent with Himself. It is we who by confounding matters lose consequently the blessedness and beauty of the truth of God.

Now the reason, as it appears to me, why divine wisdom led to this striking difference at Samaria, was the necessity of hindering that independence to which even Christians are so liable. There was special exposure to this evil which called for so much the greater guard against it at Samaria. How painful must it be to the Spirit of God if the old pride of Samaria were to rise up against Jerusalem! God would cut off the very appearance of this. There was the free action of His Spirit towards Samaria without the apostles, but the Holy Ghost was given by the laying on of their hands. This solemn act was not merely an ancient sign of divine blessing, but of identification also. Such, I suppose, therefore, was the principle that lay at the bottom of the difference of the divine action on these two occasions.

Then we find Simon struck not so much by an individual's endowment with miraculous power, as by the fact that others received it by the apostles' laying on of hands. At once, with the instinct of flesh, he sees a good 'opportunity for himself, and, judging of others' hearts by his own, presents money as the means of acquiring the coveted power. But this detects the man. How often our words show where we are! How continually too where we least think they do! It is not only in cases of our judgment (for there is nothing that so often judges a man as his own judgment of another); but also where the desire goes out after that which we have not got. How all-important for our souls that we should have Christ before us, and that we should have no desire but for His glory! Not a ray of the light of Christ had entered the heart of Simon, and so Peter at once detects the false heart. With that energy which characterized him he says, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God." At the same time there is the pity that belongs to one who knew the grace of God, and saw the end of all in His judgment. "Repent, therefore, of this thy wickedness, and pray God if, perhaps, the thought of thy heart may be forgiven thee; for I perceive that thou art in the gall of bitterness, and in the bond of iniquity." God has no pleasure in the death of a sinner. Simon can only answer, "Pray ye to the Lord for me." He had no confidence in the Lord for himself not a particle; for just as those who have confidence in the Lord have not an atom in man, his sole hope of blessing for his soul lay in the influence of another man, not in Christ's grace. "Pray ye to the Lord for me, that none of those things which ye have spoken come upon me."

The apostles then, after preaching in the various villages of the Samaritans, return to Jerusalem. But not so the word of God. The gospel goes forth elsewhere; it is in no way bound to Jerusalem. On the contrary, the grand bearing of this chapter is that now the tide of blessing is flowing away from Jerusalem. The holy city had rejected the gospel. It was not enough that they had rejected the Messiah, nor even that He was made Lord and Christ on high. They refused utterly the Holy Ghost's testimony to the Son of man glorified in heaven, and slew or scattered the witnesses, Who then was specially used as the instrument of the free action of the Holy Ghost elsewhere, without plan, without thought of man, and apparently the simple result of circumstances, but in truth God's hand directing all? Philip is told by the angel of the Lord to arise and go towards the south towards "Gaza, which is desert." "And he arose and went." Strikingly, beautiful it is to see the devoted simplicity with which he answers to the call of his Master. I will not pretend to say that it cost him little, but am sure it would have been a heavy trial to many a man of God to leave that which was so bright, where He had wrought powerfully in using himself for His own glory. But he is truly a bondman, and at once is ready to go at the bidding of the Lord, who had given him to reap in joy where He had Himself tasted the firstfruits in the days of His own ministry here below. Samaria, which had held out against the truth, was now yielding the harvest that a greater than Philip had sown; and there was joy in that very Samaria where greater works were now done according to His own word.

But this was not enough for God. A man of Ethiopia, a eunuch of great authority under the queen of the Ethiopians, was returning after having gone up to Jerusalem to worship. He was going, back without the blessing that his earnest heart yearned after. He had gone up to the great city of solemnities, but the blessing was no longer to be found there. Jehovah's house had been left doubly desolate; Jerusalem had this added to her other sins that, when the blessing had come down from heaven, she would not have it. She despised the Holy Ghost as she had despised the Messiah; and no wonder therefore that he who had gone up to Jerusalem to worship was returning with the yearnings of his heart still unsatisfied. And not the angel but the Spirit guides now. The angel had to do with providential circumstances, but the Spirit with that which directly deals with spiritual need and blessing. So says the Spirit to Philip, "Go near and join thyself to this chariot." Philip acts at once, with alacrity hears the eunuch read the prophet Isaiah, and puts the question whether he understood what was read. The answer is, "How can I, except some man should guide me?" Thereon Philip is invited to come up and sit with him, Isaiah 53:1-12; Isaiah 53:1-12 being, as we know, the portion in question; and the eunuch asks of whom the prophet spoke these words "of himself or some other man?" so gross was his darkness even as to the general point of the chapter. "Then Philip opened his mouth, and began at the very same scripture, and preached unto him Jesus." It was enough. That one name, through faith in it, what could it not accomplish? The facts were notorious; but of this we may be sure, that never had they been put together before the mind of the Ethiopian as then, never connected with the living Word and His grace. They were now put in contact with his wants, and all was instantly light in his soul. Oh, what a blessing it is to have and know such a Saviour! What a joy to be warranted to proclaim Him to others without stint, even to a soul as dark as the Ethiopian, who was then and there baptized!

Remember that verse 37 is only an imaginary conversation between him and Philip. The man just now so ignorant is not the channel that God was about to use for bringing out the remarkable confession that is introduced prematurely here. It was reserved for another of whom we shall read in the next chapter. This scene does show the stranger discovering the predicted Messiah in Jesus of Nazareth the Messiah suffering, no doubt, but accomplishing atonement. Certainly the Ethiopian received the truth; but verse 37 had better be passed by in your minds, at least in this connection. All who are informed in these matters are aware that the best authorities reject the entire verse.

"He went on his way rejoicing." Though the Spirit of the Lord catches away Philip, so full is his heart of the truth that we may be sure all that occurred confirmed it in his eyes. How could anything seem too great and good to him whose heart had just made the acquaintance of Jesus? Did he not feel so much the more settled in Jesus as there was no other object now before his soul? It was the Lord that had brought Philip, and it was His Spirit that bad taken him away; but it was He too who had given him and left him Jesus for ever. Philip is found at Azotus, and passing through he preaches elsewhere.

At this point we come to the history of the call of another and yet more honoured witness of divine grace and Christ's glory. Saul of Tarsus was yet breathing out his threats and slaughter when the Lord was pursuing His onward gracious work among the Samaritans and strangers. The returning treasurer of Queen Candace was a proselyte, I suppose, from the Gentiles, living among them, not as a Gentile himself, but practically a Jew, whatever the place of his birth and residence. The time for the call of the Gentiles strictly was not yet come, though the way is being prepared. The Samaritans, as you know, were a mongrel race; the stranger may have been possibly a proselyte from among the Gentiles; but the apostle of the Gentiles is now to be called. Such is the unfolding of the ways of God at this point.

Acts 9:1-43. Saul in his zeal had desired letters giving him authority to punish the Christian Jews, and was found on his way journeying near the Gentile city that he sought. "Suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord?" All depended upon this. "And the Lord said, I am Jesus whom thou persecutest." What a revolution this word caused in that mighty heart! Confidence in man, in self, was overthrown to its foundations all that his life had been zealously building up. "I am Jesus whom thou persecutest." It was the Lord undoubtedly, and the Lord declared He was Jesus, and Jesus was Jehovah. He dared not doubt longer: to him it was self-evident. If Jesus was Jehovah, what then had his religion been? what had high priest or Sanhedrim done for him? Was it not then God's high priest, God's law? Unquestionably it was. How then could so fatal an error have been committed? It was the fact. Man, Israel, not merely Saul, was altogether blinded: the flesh never knows God. The despised and hated name of Jesus is the only hope for man, Jesus is the only Saviour and Lord. His glory burst on the astonished eyes of Saul, who surrenders immediately. It was not without the deepest searching of heart, though smitten down at once; for how could there be a question as to the divine power? How could its reality be doubted? As little could there be a question as to the grace exercised toward him, though the manner was not after that of man. The light that shone suddenly on him was from heaven. But it was God's way. The voice that said, "Saul, Saul, why persecutest thou me?" was from Jesus. "Who art thou, Lord?" he cried, and hears, "I am Jesus whom thou persecutest." How could he resist the heavenly vision?

Observe that, although the next words are beyond a question scriptural, and so far the case differs from verse 37 referred to in the last chapter, the last clause of verse 5 and the first of verse 6 belong properly speaking to two other chapters (Acts 22:1-30, Acts 26:1-32) rather than to this. I do not therefore comment upon these additions here: they will remain for their own real and suitable places. But Saul does arise from the earth. "And the men which journeyed with him stood speechless, hearing a voice, but seeing no man." But he had heard the voice of His mouth, and His words were spirit and life, eternal life, to his soul. Three days and nights he neither eats nor drinks. The profound moral work of God proceeded in that converted heart. Nevertheless even he, apostle though he were, must enter by the same lowly gate as another. And so we have the story of Ananias, and the ways of the Lord, not of some great apostle, nor even of Philip, but a disciple at Damascus named Ananias, to whom the Lord spoke in a vision. And he goes, the Lord communicating another vision to the apostle himself, in which he sees Ananias coming in, and putting his hand on him that he might receive his sight.

The Spirit puts us in presence of the freedom of the servant, as he pleads with the Lord, for neither man nor even the child of God ever reaches up to the height of His grace. Ananias, wholly unprepared for the call of such an enemy of the gospel, slow of heart to believe all, expostulates, as it were, with the Saviour. "Lord," says he, "I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: and here he hath authority from the chief priests to bind all that call on thy name." But the Lord said unto him, "Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel."

Even here the intimation is sufficiently plain that the Gentiles were in the foreground of the work designed for Saul of Tarsus. But this was not all. It was to be emphatically a witness of grace in suffering for Christ's name: "For I will show him how great things he must suffer for my name's sake." And so it was. Ananias goes, puts his hand on him, addresses him by the sweet title of relationship Christ began, consecrated, and has given, telling him how the Lord, even Jesus, had appeared unto him. How confirmatory it must have been to the apostle's heart to learn that Ananias was now sent by the same Lord Jesus, without the slightest intimation from without, whether of Saul himself or any other man! "The Lord hath sent me that thou mightest receive thy sight, and be filled with the Holy Ghost." And every word was made good. "Saul arose and was baptized, and when he had received meat he was strengthened, and remained with the disciples for some time."

In due time follows the further development of the truth as to Christ in testimony. "He preached in the synagogues that Jesus is the Son of God." Such was the emphatic and characteristic presentation of His person assigned to the apostle, and this at once. It was not that Peter did not know the same, we are all aware how blessedly he confessed Him to be (not Messiah only, but) the Son of the living God while Jesus was here below. Nor is it that the other disciples had not the same faith. Surely it was true of all who really believed and knew His glory. Nevertheless "out of the abundance of the heart the mouth speaketh;" and he who loves to present the Lord in the depth of His personal grace, and the height of His glory, has surely a spiritual fitness for the expression of the heart's joy in that which faith has created within. Thus, although the others no doubt had the same Saviour taught them by the Holy Ghost, still there was not in every case the same measure of entrance or appreciation. Paul had it not more suddenly than with a heavenly splendour which was peculiar to himself; and thus there was a vast work soon wrought. There was a bringing out of that which belonged to Christ, not merely the place which Christ took, but that which He is from all eternity, consequently that which is most of all intrinsically precious. He preached Him, and this boldly in the synagogue too, "that he is the Son of God." All that heard were amazed. "But Saul increased the more in strength, and confounded the Jews that dwelt at Damascus, proving that this is very Christ." The doctrine of His Sonship did not in the smallest degree, of course, set aside the Messiahship. This remained; but he preached Him rather in His own personal glory, not as the Son of David, the servant, which was the great burden of Peter's preaching, made Lord and Christ; not that He was the Son of man in heaven, as Stephen witnessed; but that this Jesus, the Christ, is the Son of God, clearly therefore more particularly bound up with the divine nature, or godhead glory of Himself.

After this comes no slight discipline for Saul. As the Jews watched the gates to kill him, the disciples took him by night and let him down the wall in a basket. Thus we find the utmost simplicity and quietness. There is no show of doing great things; nor do we read of daring in any way: what is there of Christ in the one or the other? Contrariwise, we see that which outwardly looks exceedingly weak; but this was the man that was in another day to say that he gloried in his infirmities. He acts on that of which he afterwards wrote. He was led of God.

Then we learn another important lesson. "When Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple." God did not clothe him with such overwhelming influence that doors were thrown open to him though the greatest of the apostles. Oh why should any confessor of Christ why should any child of God shrink from rendering godly satisfaction to those that seek it? Why so much haste and impatience? Why should there be unwillingness to meet and submit to others when it is a question of reception? What earnest desire should there not be to bow to all that which is. due to the church of God? Here we find not even the apostle Paul was above it.

Not on the other hand that there ought to be a spirit of suspicion or distrust in the church or any Christian. I am far from saying that it was comely on their part to indulge in hesitation touching this wondrous display of divine grace. But what I want to press for our profit, beloved brethren, is that at any rate he who is the object of grace can afford to be gracious. Nor is there a more painful want of it than that kind of restiveness which is so ready to take offence at the smallest fear or anxiety on the part of others. Surely to shrink from their enquiries is nothing but self on our part. If Christ were the object of our souls, we should bow as one did called of God with incomparably better tokens of the Lord's favour than any other, this blessed man, Saul of Tarsus. But if the church were distrustful, the Lord was not unmindful, and knew how to give courage to the heart of His servant. There was among them a good man, and full of the Holy Ghost, of whom we have had a happy report before, as we shall hear many (though not altogether unmingled) good tidings to the end. For indeed he was but man. Nevertheless, being a good man and full of the Holy Ghost, he seeks out and takes Saul to the apostles when others stood aloof, and declared unto them "how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus; and he was with them coming in and going out at Jerusalem." Grace can credit grace easily, understands the ways of the Lord, and disarms suspicion. it is beautiful to see how the Lord thus, even in the history of that which was unprecedented and might seem to lie outside Christian wants, provides in His blessed word for the every day difficulties we have to prove in such a day of weakness as ours.

After this wonderful working of God the church had rest. I say, "the church; " for there need be no doubt, I think, that such is the true form* of what is given us in verse 31. The common text and translations have "the churches;" but I believe that this faulty form crept in here, because the sense of the oneness of the church so speedily passed away. Hence people could not understand that it was one and the same church throughout all Judea, and Galilee, and Samaria. It was plain enough to see the Christian assembly in a city, even if it were as numerous as in Jerusalem, where it must have met in not a few different localities and chambers. The church, not merely in a city but in a province or country, is intelligible enough to man; but it soon became more difficult to see its unity in various and differing provinces. The change of reading here seems to prove it was too much for the copyists of this book. The reading sanctioned by the best and most ancient authorities is the singular not the churches, but "the church." "Then had the church rest throughout all Judea and Galilee and Samaria." Undoubtedly throughout these districts churches existed; but it was all one and the same church too, and not different bodies.

* The external authority is very decidedly for the singular against the plural. Thus all the first-rate Uncials, the Sinai, Vatican, Alexandrian, and Palimpsest of Paris, supported by some of the best cursives and all the best ancient versions, oppose the vulgar reading.

The following extract from the late Dr. Carson's Letters in reply to Dr. John Brown's Vindication of Presbyterianism will show how far an able and excellent man went astray in defending Congregationalism through not knowing that his argument was based, not on God's word, but on man's corruption of it. I quote from the original edition (Edinburgh, 1807): "Acts 11: 31. 'Then had the churches rest throughout all Judea, and Galilee, and Samaria,' etc.

Here I would be glad to know how this can be interpreted upon any other principle than that church in the single number was solely appropriated to a single congregation, when applied to an assembly of Christ's disciples. It is not the church of Judea, the church of Galilee, and the church of Samaria, but the churches of Judea, etc. Way, more, had these been Presbyterians, all under the same government, the phraseology would not have been even the church of Judea, and the church of Galilee, and the church of Samaria, but all these would have been in one church, and even then but a small part of a church. This phraseology would have been somewhat like this, 'The church had rest throughout Judea, Galilee, and Samaria,' i.e., the part of the church that lies in these countries." (p. 378.) How startled this good man but excessively keen controversialist must have been, had he learnt that, beyond all just question, the only tenable text here is destructive of the notion of independent churches, and in reality gives the appellation to the entire body of the disciples throughout these regions, as standing on one common ground, and enjoying full intercommunion, though in these different districts. But that branch of criticism which consists in a full knowledge of the sources, a nice discrimination of the various readings, and a sound judgment in deciding the preferable text, as it is rarely found, so it certainly was not the forte of Dr. C. One hundred and fifty years ago, Dr. E. Wells, in his "Help for the more easy and clear understanding of the Scriptures" (Oxford, 1718), not only adopted the singular in his Greek text and his English paraphrase, but pointed out in his Annotations the great weakness of the argument drawn by dissenters from the plural ἐκκλησίαι , as if it favoured their system of separate churches.

The end of the chapter shows us the progress of Peter. He visits round about. It was no longer a question of Jerusalem only even for Peter, but without being called to the same largeness of work practically as the apostle Paul, he nevertheless passes throughout "all quarters" of Palestine, and comes down to the saints at Lydda, and is seen by those of Saron. At Joppa too was wrought a still more striking miracle of the Lord in Tabitha's case, already dead, than in that of Eneas, who had been paralysed for years. On these I need only remark how grace used them for the spread of the testimony. "All that dwelt in Lydda and Saron saw him, and turned to the Lord." "It was known throughout all Joppa, and many believed on the Lord." But at this point a still more important step was about to be taken; and the Lord enters on it with due solemnity, as we shall see in the following chapter. (Acts 10:1-48)

Little did the great apostle of the circumcision anticipate what was before him as he tarried many days in Joppa with one Simon a tanner. For hence the Lord called him to a new sphere a task which, to a Jewish mind, was beyond measure strange. It would be a mistake to suppose that God had not wrought on the heart of Gentiles. We see such in the gospels. Cornelius was one of those who, among the Gentiles, had abandoned idolatry; but more than this was sometimes found. There were Gentiles who truly looked to the Lord, and not to self or man; who had been taught of Him to look for a coming Saviour, though they quite rightly connected that Saviour with Israel; for such was the burden of the promise. As there was a Job in the Old Testament, independent of the law and perhaps before it, so we find a Cornelius before the glad tidings in the New Testament had been formally sent to the nations. All know that there were Jews waiting for the Saviour. It is of interest to see, and should be better known, that among the Gentiles were not wanting such as worshipped no idols but served the true and living God. No doubt their spiritual condition was defective, and their outward position must have seemed anomalous; but Scripture is decisive that such godly Gentiles there were.

It is a fallacy then to suppose that Cornelius had no better than merely natural religion. He was assuredly, before Peter went, a converted man. To regard him as unawakened at that time is to mistake a great deal of the teaching of the chapter. Not that one would deny that a mighty work was then wrought in Cornelius. We must not limit, as ignorant people do, the operation of the Holy Spirit to the new birth. No man in his natural state could pray, nor serve God acceptably, as Cornelius did. One must be born again; but, like many others who had really been quickened in those days (and it may be even now, I presume), a soul might be born again, and yet far from resting in peace on redemption, far indeed from a sense of deliverance from all questions as to his soul. There is this difference, no doubt, between such cases now and that of Cornelius then, that, before the mission of Peter, it would have been presumptuous for a Gentile to have pretended to salvation; now it is the fruit of unbelief for a believer to question it. A soul that now looks to Jesus ought to rest without question on redemption; but we must remember that at this time Jesus was not yet publicly preached to the Gentiles not yet freely and fully proclaimed according to the riches of grace. Therefore, the more godly Cornelius was, the less would he dare to put forth his hand for the blessing before the Lord told him to stretch it out. He did what, I have no doubt, was the right thing. He was truly in earnest before God. As we are told here and the Spirit delights to give such an account "he was a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway."

Such was the man to whom God was about to send the gospel by Peter. Thus we must carefully remember that the gospel brings more than conversion to God. It is the message of life, but it is also the means of peace. Before the gospel was preached to every creature, a new nature was communicated to many a soul; but till then there was not and could not be peace. The two things are both brought us in the gospel life brought to light, and the peace preached that was made by the blood of the cross. At the same time scripture shows there might be and often was an interval after the gospel did go forth. So from experience we know there is many a man that you cannot doubt to be truly looking to the Lord, yet far from resting in the peace of God. Cornelius, I apprehend, was just in this case. He would no more have perished, had it pleased God to have taken him away in this state, than any Old Testament saint, whether Jew or Gentile. No believer could be so ignorant of God and His ways of old as to imagine there ought to be any doubt about those who nevertheless were full of anxieties and troubles, and through fear of death were all their lifetime subject to bondage.

Even now, although it is the gospel that God sends out, we know well how many, through a misuse of Old Testament teaching, plunge themselves into distress and doubt. God does not suggest a doubt of His own grace to them, or of the efficacy of Christ's sacrifice for them: unbelief does. It was not so with Cornelius. He was not entitled to take the peace of the gospel till God warranted Peter to bring it to him. This was precisely what God was now doing; and the remarkable fact appears, that God did not wait for the apostle of the Gentiles to bring the good news to Cornelius. Is not this interlacing after a divine sort? It was not to be done by mere systematic rule of a human pattern. But just as the great apostle of the Gentiles was the one that wrote the final word of testimony to the Christian Jews in the epistle to the Hebrews, so the great apostle of the Jews was the one sent to fling open the door to the Gentile. It was Peter, not Paul, who was sent to Cornelius. The chapter itself proves that he had to be forced to go. He seems to have lost sight of the words of the Lord Jesus that he was told by Jesus risen from the dead to preach the gospel to every creature. There was to be a testimony to an the nations. The promise was not merely to them and to their children, but to all "afar off, as many as the Lord their God should call." At any rate, the Lord now graciously interferes, and as he gives Cornelius to see a vision most instructive to him, so next day also there is to Peter another vision from the Lord.

Answering to the vision, messengers bring the apostle to the household of Cornelius, and Peter opens his mouth to the following effect: "Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him. The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) that word, I say, ye know." I call your attention to this. Cornelius was not in ignorance of the gospel going out to the children of Israel, but it was precisely because he was a lowly-minded believer that he did not therefore arrogate the blessing to himself. The very essence of faith is that you do not run before God, but receive what and as He sends to you. God had published it already to the sons of Israel, and the good man rejoiced in it. But for himself and his household, what could he do but pray till the rich blessing came? He valued the ancient people of God; nor is he indeed the only centurion that loved their nation. We are told of another who also built for the Jews their synagogue. Thus Cornelius was aware that God had sent the gospel to the Jews; but there was precisely where he necessarily stopped short. Was that word for him?

"That word ye know," says Peter, "which was published throughout all Judea, and began from Galilee, after the baptism which John preached; how God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him . . . whom they slew and hanged on a tree: him God raised up the third day, and showed him openly" (not to all the people, but) "unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people." Clearly the Jew is meant. "He commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. To him give all the prophets witness, that through his name whosoever," etc.

Here comes the telling word for him that feared the Lord and bowed to His word, though he was a Gentile. "Whosoever believeth on him shall receive remission of sins." Peter had not long learnt it himself. Had he not read or heard those words in the prophets? No doubt he had read them many a time, but no better than we have read them, and many other words likewise; and how little we understood any of them to profit until the mighty power of God gave it efficacy in our souls! In this case Peter had God's own direct warrant in the vision, not of the church (for this was not the meaning of the sheet let down from heaven), but decidedly of the call of the Gentiles. It was the obliterating of mere fleshly distinction between Jew and Gentile. God was meeting sinners as such, whatever they might be, giving no doubt a heavenly character to what had a heavenly source with a heavenly result. But there is not yet the revealed truth of the body, though involved in the word of the Lord to Saul of Tarsus when he said, "Why persecutest thou me?" Here it is not this, but simply the indiscriminate. grace of God to sinners of the Gentiles as certainly as to the Jews to those who, in the judgment of the Jews, were nothing but refuse, vile, and unclean.

Peter then, with this new-born conviction in his soul, reads the prophets with entirely fresh light and other eyes. Full of the truth himself, he speaks with the utmost simplicity to Cornelius, who with his household hears the blessed word. "To him give all the prophets witness." It was one concurrent evidence. "To him give all the prophets witness, that through his name whosoever believeth in him." There is no question of a Jew, but "Whosoever believeth in him." Alas! the Jews did not believe in Him; but whosoever did, let him be Jew or Gentile, "shall receive remission of sins." This precisely Cornelius had not known, nor could any one have known it till the work of redemption was done. The Old Testament saints were just as safe before the work of Christ as they were afterwards, but this work put them on a ground of conscious salvation before God. It was not a question of being saved in the day of judgment; nor is this the meaning of the term "salvation" in the New Testament. Salvation means that the heart enters into deliverance by grace as a present known public standing in the world. Nobody could have this till the gospel, and even after its publication God Himself sent specifically to the Gentiles; for He has His ways, as well as His times and seasons. God will always be Himself, and cannot be other than Sovereign.

Thus we see God had allowed things apparently to take their course. Israel had the truth presented to them as it was afterwards to all. It was their responsibility now as ever to accept the gracious offer of God. If Israel would have received, the Lord would have given. It was even, and urgently, pressed on them, but they refused with disdain the message, and rejected the messengers to blood. Accordingly the rejection of the very witness of Christ, speaking by the Holy Ghost the rejection of Him to heaven becomes the turning-point; and then by the Lord from heaven is now called forth the witness of grace as well as of the glory of Christ. Finally, after the call of Saul of Tarsus, Peter himself (as well for other reasons as in order to cut off the semblance of discord in the various instruments of His grace) is brought in to show the perfect balance of divine truth and the wonderful harmony of His ways. Thus the church would still retain its substantial character, and the testimony of God still bear the same common likeness, while room was left for whatever speciality of form God might be pleased to give the truth, and the unfolding of the ways in which God might employ one or another. Peter was the one then, not Paul, that announced the gospel to Cornelius, who by the Holy Ghost received it, and was not merely safe but saved. It was no longer simply a cleaving to a God of goodness who could not deceive and would not disappoint the soul that hoped in His mercy, "but the conscious joy of knowing his sins all one, and himself distinctly put on the ground of accomplished redemption as a known present thing for his own soul in this world. Such is salvation.

"While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost." Thus on the great Gentile occasion, as before on the Jewish at Pentecost, the medium of man completely disappears. It was as thoroughly according to God that the apostle should not lay his hands on any this day, as it was according to His wisdom that they should lay their hands on the Samaritans. It is granted that man sees difficulty in this: there is what he cannot reconcile; but be assured that the great point is, first, to believe. Settle it invariably that God is wiser than we. Is this too much to ask? After all, though it seems so simple as to be a truism, though nothing can well be conceived more certain; nevertheless, practically it is not always the plainest and surest truth that carries all before it in our souls. But to believe is the secret of real growth in the revealed wisdom of God.

On this occasion they of the circumcision see that the Gentiles receive the gift of the Holy Ghost; for they hear them speak with tongues and magnify God, and they were astonished. Then Peter says to them, "Can any man forbid water?" It was a public privilege he was warranted to confer on the Gentiles thus baptized of the Spirit. Water baptism is neither slighted nor is it put forward as a command or condition. The previous gift of the Spirit without the intervention of any human hand was the most effectual stopper on the mouths of the brethren of the circumcision who were ever prone to object, and would surely have forbidden water, if God had not undeniably given them the unspeakable gift of the Spirit. But this manifestation and fruit of gracious power silenced even the unruly and hard spirits of the circumcision. "And he commanded them to be baptized."

It may be observed passingly, that thus plainly baptizing is in no way a necessarily ministerial act. It may be all right and in perfect keeping that one preaching the gospel should baptize; but occasion might well arise where he who preached would avoid it himself. We know that Paul thanked God that so it was with himself at Corinth; and we see that Peter here did not baptize, but simply "commanded them to be baptized." God is always wise. It is too familiar how soon human superstition perverted this blessed institution of the Lord into a sacramental means of grace, duly administered by one in the line of succession.

The next chapter (Acts 11:1-30) shows us Peter having to give an account of himself before those who had not witnessed the effects of the mighty power of God in the house of Cornelius. When the matter is rehearsed, the great argument is this, "Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?" This brought the question to a simple issue; but here again, let it be noticed that the gift of the Holy Ghost belongs to those that believe. It is not His operation in enabling souls to believe, but a precious boon given to such as believed. "When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life." The Spirit of God alone quickens a person by faith in Christ. Without the action of the Holy Ghost faith is impossible; but this capacitating power and the gift of the Holy Ghost are two very different things, and the latter consequent on the former. If God had given them the Holy Ghost, as was manifest in sensible results, it was very evident that they must have by God's grace had repentance unto life. The Spirit given to the believer was a privilege over and above faith, and supposed, therefore, their repentance unto life.

Then follows another grave fact. It appears that the scattered men of Cyprus and Cyrene, who had gone in consequence of the persecution everywhere, and among other places to Antioch, preaching the word to none but the Jews, took courage now and spoke (not to the Grecians - for this had been done long ago, but) unto the Greeks, preaching the Lord Jesus." Those to whom they addressed themselves were really Gentiles. The word "Grecians" does not mean "Greeks," but rather Greek-speaking Jews; to whom the gospel had been preached long before, as the cases of Stephen, for instance, and Philip clearly testify. Acts 6:1-15; Acts 6:1-15 shows us the party in question murmuring. They were in the church already. But the point here is lost in our English version. There is a mistake, not only in our vernacular Bible, but also in the common Greek text which is equally faulty as the authorized version. The true text,* which has sufficient if not the most ancient authority, tells us that they spoke to Greeks or Gentiles. Thus we see the Lord was working, and, as so constantly happens, it was not only that He called out Paul for the Gentiles; it was not only that He sent Peter to a Gentile; but now these men, who might have been despised as irregular labourers, were in the current of the same work of God, even if they knew nothing of it, save by divine instinct.

*The copyists of old seem to have confounded in writing, as the Latin and most other ancient translators did in rendering, Ἕλληνας (Greeks) and Ἑλληνιστὰς (Hellenists), here and elsewhere. Thus it might seem incredible, if it were not the notorious fact, that the only two known manuscripts in favour of that which is here most certainly requisite are the Alexandrian and the Cambridge Graeco-Latin of Beza. The Vatican and all others, uncial and cursive (as far as collated and known), support the error. Of the fathers, Eusebius among the Greek, and Cassiodorus among the Latins, are in favour of the true; others are in strange conflict, their text having the wrong reading (perhaps through mistaken scribes), and their comment correcting it. The reading of the Sinai MS. ( εὐαγγελιστὰς ) is a mere blunder, not uncommon in that most ancient but not very accurate document, arising from confusion through a contiguous word; it would give the sense of "unto the preachers, preaching the Lord Jesus." But the correction confirms the true reading.

The importance of closer attention to the text is well shown by Calvin's remarks on this verse. He was led into no small perplexity by the reading current in his day, and, to the shame of Christendom, still tolerated as the received reading. Yet his masculine good sense held to the truth, though he did not know the solid basis on which it here stands. I cite from the Calvin Tr. Society's edition of his Comm. on the Acts, i. pp. 466, 467. "Luke doth at length declare that certain of them brought this treasure even unto the Gentiles. And Luke calleth these Grecians not Ἑλληνες but Ἑλληνισται [?]. Therefore some say that those came of the Jews, yet did they inhabit Greece [and these would be right if the reading had been really Ἑλληνιστὰς and not Ἑλληνὰς ]; which I do not allow. For seeing the Jews, whom he mentioned a little before, were partly of Cyprus, they must needs be reckoned in that number, because the Jews count Cyprus a part of Greece. But Luke distinguisheth them from those, whom he calleth afterward Ἑλληνιστας [this is precisely where he is mistaken; his reasoning is sound, but his knowledge defective]. Furthermore, forasmuch as he had said that the word was preached at the beginning only by the Jews, and he meant those who, being banished out of their own country, did live in Cyprus and Phenice, correcting this exception, he saith that some of them did teach the Grecians. This contrariety doth cause me to expound it of the Gentiles." Quite right: only the true text delivers from the need of wresting the force of a word, and is as simply as possible Greeks, not Grecians, and means Gentiles without the smallest difficulty or discussion.

But it is still more strange as evidence of the slipshod criticism of the Reformers that Beza, who was more of a scholar than his predecessors, uniformly edits Ἑλληνιστὰς , and writes a blundering note to the effect that it is here used in the sense of Ἑλληνάς . And yet he had in his possession that famous Graeco-Latin Uncial (D) which he presented to the University of Cambridge in 1581, which MS. supports the Alexandrian.

How blessed it is to see the free activity of the Holy Ghost without any kind of communication of man! It is always thus in the ways of God. It is not only that God uses one and another: this He does and we may bless Him that so He does; but the God who employs means is also above them, and He needs now only to draw out by circumstances the souls of some simple Christian men who had faith and love to seek the Gentiles without requiring the same vigorous and extraordinary means, under His mighty hand, as even the apostle did. Great workman as Peter was, he required the intervention of God in a vision to send him to do a work that these unnamed brethren undertook in their confidence of His grace, without any vision or sign whatsoever. It seems to have been the working of divine grace in their souls, and nothing else. At first they were more timid; they spoke only to Jews. By and by the power of the gospel and the action of the Holy Ghost fill their souls with desires as to the need of others. The Gentiles were sinners: why should they not dare to speak to the Gentiles? "And the hand of the Lord was with them," as we are told, "and a great number believed and turned unto the Lord." But what a rebuke is this to those that would make the church to be merely a creature of government, or in any wise to be of man's will, which is still worse, How blessed to see that it is a real organic whole, not only a living thing, but that He who is the spring of its life is the Holy Ghost Himself a divine person, who cannot but answer to the grace of the Lord Jesus whom He is come down to glorify.

Next we find Barnabas stirred up to another and a characteristic enterprise. He had before this delivered Saul from the effects of undue anxiety and distrust in the minds of the disciples. He would have Saul to return good for what I may venture to call a measure of evil towards him. As there was need in the church at Antioch, he goes and finds him. He had a conviction that this was the instrument the Lord would use for good. Thus we see that, while we have the angel of the Lord in certain cases, the Spirit of the Lord expressly in others, we have also simply the holy judgment of the gracious heart. This is all quite right. It is not to be treated as mere human arrangement. It was not only right, but recorded of God that we might see and profit by it. Barnabas was quite justified in seeking Saul. "And it came to pass that a whole year they assembled themselves with the church and taught much people. And the disciples were called Christians first in Antioch." The place once so famous for its nicknames was now to give a name that will never perish a name of incalculable sweetness and blessing, connecting Christ as it does with those that are His. It was, no doubt, a Gentile title. There would be no particular force in giving it to Jews, for all Jews professed to be looking for Christ. What a wonderful change for these poor Gentiles to know Christ for themselves, and to be called after Christ! All was ordered of God.

Then we find that if the church at Jerusalem had become impoverished, the Gentiles minister of their carnal things to them. Saul (as he is still called) and Barnabas are made the channels of bringing the contributions to the elders not named before. How these elders were appointed, if indeed they were so formally, does not appear. Among the Gentiles we know that they were installed, as we shall see a little later, by apostolic choice. Whether this was the ease among the Jews scripture does not say; but that there were persons who had this responsible place among them, as among the Gentile churches afterwards, we see clearly.

Finally, and in few words (for I do not intend to say more on Acts 12:1-25 tonight), we have the completing of this second part of our narrative in this chapter. We are given a striking prefiguration of the evil king that will be found in the latter day; he that will reign over the Jews under the shadow and support of the Gentiles as Herod was, and not less but more than his prototype bent on the murder of the innocents, and with his heart full of evil for others who will be rescued by the goodness of the Lord.

James sheds his blood, as Stephen had before; for this Peter was destined by man, but the Lord disappointed him. The disciples gave themselves to prayer, yet they little believed their own prayers. Nevertheless we learn hence that they had prayer-meetings in those days; and so they gave themselves up to this special prayer for the servant of the Lord, who did not fail to appear by an agent of His providential power. All this confirms its having a Jewish aspect, regarded as a type, and was very natural in James and Peter, who had to do specially with the circumcision.

It is needless now to dwell on the scene, more than just to point out that which is familiar, no doubt, to many that are here the manner in which the Lord judged the apostate; for Herod owned shortly after by the people whom he had sought to please, disappointed in one place, but exalted in another was hailed as a god; and at that moment the angel of the Lord deals with his pride, and he is devoured of worms a sad image of the awful judgment of God that will fall upon one who will sit "in the temple of God, showing himself that he is God."

In the portion which follows we shall see the manner of the Spirit of God's working by the great apostle of the Gentiles.

APPENDIX.

It may be interesting to many readers to read as follows from Mr. Edward A. Litton's work on "The Church of Christ in its Idea, Attributes, and Ministry; with a particular reference to the Controversy between Romanists and Protestants." There are, of course, imperfect expressions, inasmuch as the truth itself is but partially apprehended; but one is glad to see views so decidedly in advance of ordinary evangelicalism, with equal decision against more churchism.

"In the opening chapters of the Acts of the Apostles, the Christian dispensation is seen in actual operation; for that with the descent of the Holy Spirit on the day of Pentecost that dispensation properly commences will probably be admitted by all parties. Moreover, in these chapters the Church of Christ is first spoken of as in actual existence. What in our Lord's discourses is a matter of anticipation or prophecy, here appears as a matter of fact. Though not at first fully aware of the great change which had taken place in their religious standing, still less of its ultimate consequences, the first believers at once formed a separate community in the bosom of the Jewish theocracy; a community having, for its distinctive marks, adherence to the twelve Apostles, baptism in the name of Christ, and the celebration of the Lord's Supper.* Thenceforth the Church becomes a matter of history; and its history is nothing less than that of the vicissitudes, prosperous and adverse, which the kingdom of God upon earth has in the lapse of ages passed through.

*Is it not distressing to find, in this thoughtful production of one in much above the traditions of men and the bias of party, the palpable omission of the grandest and most momentous distinction of the church, namely, the presence of the Holy Ghost sent down from heaven? Unbelief here is alas! characteristic of Christendom.

"It has already been remarked that, far from intending to establish a mere invisible fellowship of the Spirit, our Lord contemplated His Church as having a visible existence, His followers as collected into societies [that society called the Church or assembly of God]. With this view He Himself instituted certain external badges of Christian profession, to come into use when they should be needed, and took measures to qualify a small and select company of believers, by attaching them constantly to His person while His earthly ministry lasted, and giving them a formal commission with extraordinary powers, when He left the world, to preside over the affairs and direct the organisation of Christian societies. These essential conditions of the existence of any regular society we find from the very first in being in the Church: the Apostles were the officers, and, collectively, the organ of the community; members were admitted into it by baptism; and they testified their continuance therein by participating in the sacrament of Christ's body and blood. As we advance farther in the inspired history, we find additions made to these simple elements of social fellowship; the organisation of the Christian society becomes more complex and systematic; questions of polity and order occupy no small portion of the apostolic epistles; and we have every reason to believe, if not from Scripture alone, yet from the unanimous voice of authentic history, that towards the close of the apostolic age Christianity had almost everywhere crystallised itself into a certain, definite, and well known form of ecclesiastical polity" (pp. 192, 193).

"St. Paul, in chap 14 of the first epistle to the Corinthians, presents us with a graphic picture of the mode in which Christians in the first age of the Church celebrated public worship. The Sacrament of the Lord's Supper constituted the visible symbol of their profession, and the pledge of their union with Christ and with each other; but the governing function in the assembly was the ministry of the Word, whether it assumed the extraordinary forms of 'tongues' or a 'revelation,' or 'prophecy,' or 'the interpretation of tongues,' or consisted of the stated instruction of regular pastors and teachers. Among the various spiritual gifts then common in the Church, the chief place was to be assigned to prophecy; 'for he that prophesieth speaketh unto men to edification, and exhortation, and comfort.' Of any typical or sacrificial element, St. Paul makes no mention: the whole service, with the exception of the Lord's Supper, was manifestly homiletic or verbal. That the gifts mentioned in the chapter were, for the most part, extraordinary, and in process of time were to cease, makes no difference as regards the argument; for it is the essential character of Christian worship, not the particular vehicle of its expression, that is the point now under consideration" (pp. 256, 257),

"The Church of Christ was not properly in existence before the day of Pentecost; much less did she, before that era, go forth on her mission to evangelize* the world. A body of believers indeed had been by Christ gathered out of the Jewish people to be the first recipients of the Pentecostal effusion; but before that event, this body could not be called distinctively His Church. It is, then, nothing but the fact, that the invisible Church, or rather that which in the Church is invisible, preceded that which is visible. The spiritual power which wrought so wonderful a change in the Apostles must first descend from heaven, and give to the Church its inner form as its spiritual characteristic! afterwards the Apostles preach and organize. First, there are saints, or men in whom Christ is formed by an invisible operation of His Spirit, whose origin, however, is not unknown; then these saints proceed to execute their appointed mission" (p. 272).

* It is well to avoid a figure which churchism has ever turned to its own aggrandisement and the Lord's dishonour. The Church neither preaches nor teaches, but Christ sends those who evangelize the world and teach the Church.

"Were the question put to a person of plain understanding, unacquainted with the controversies which have arisen on the subject, What, according to the Apostolic Epistles, is a Christian Church, or, how is it to be defined? he would probably, without hesitation or difficulty, reply, that a Christian Church as it appears, for example, in St. Paul's epistles is a congregation or society of faithful men or believers, whose unseen faith in Christ is visibly manifested by their profession of certain fundamental doctrines, by the administration and reception of the two sacraments, and by the exercise of discipline. He would direct attention to the fact, that the ordinary greeting of St. Paul, at the beginning of each epistle, is to the 'saints and faithful brethren' constituting the Church of such a place, fellow-heirs with himself of eternal life; and that throughout these compositions, the members of the Church are presumed to be in living union with Christ, reasonings and exhortations being addressed to them, the force of which cannot be supposed to be admitted, except by those who are led by the Spirit of God; in short, that the members of the Corinthian or the Ephesian Church are addressed as Christians; and a Christian is one who is in saving union with Christ."

"In proportion to the apparent simplicity of the question, would be his surprise to hear it affirmed that he is mistaken, and that, in addressing a Christian society as a congregation of Christians, St. Paul merely regards it as a society of men professing the same faith, and participating outwardly in the same sacraments (it being immaterial to the idea whether they possess saving faith or not); a society invested with spiritual privileges, but not necessarily realizing those privileges, and that, consequently, we must lower the import of the terms, 'saints' and 'faithful in Christ Jesus,' to signify outwardly dedicated to God, and professing with the lips the doctrines of Christianity . . . . . That the mode of interpretation alluded to involves a deviation from the obvious meaning of the New Testament phraseology is not, indeed, sufficient reason for at once rejecting it; but it does warrant us in requiring that the necessity for such deviation shall be clearly made out. And in the present case this requirement is the more reasonable from the circumstance that the Apostles uniformly identify themselves, as regards their Christian standing and hopes, with those to whom they write. 'Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in Christ;' 'that I may be comforted by the mutual faith both of you and me;' did St. Paul, when he thus wrote, regard himself as but nominally interested in the blessings of redemption? Was his faith nothing more than a profession of Christian doctrine? If he must have meant something more than this; if his own faith and his own sanctity were living and real, the effect of the Holy Spirit's operation; then, inasmuch as he makes no distinction as regards this point between himself and those whom he addresses, we must suppose that he looked upon them also as real saints and believers. The language of the inspired writers of the New Testament is the expression of that Christian experience, or conscious participation in the blessings vouchsafed through Christ, which the Holy Ghost had shed abroad in their hearts: their idea therefore of a saint, or a believer, being derived from their own spiritual consciousness, must have been the highest of which the words will admit. But in the sense in which they supposed themselves to be Christians, do they, to all appearance, apply that title to those to whom they write" (pp. 280-283).

To the argument drawn from the use of similar terms under the Mosaic covenant in a merely national and external sense to prove that they mean the same, and nothing more, under the gospel., our author answers, "Here, in fact, is the real source of the error. While the typical character of the Mosaic institution in general is recognised, it has not been sufficiently borne in mind that the Jewish nation itself in its external or political aspect, was a type, and nothing more, of the Christian Israel . . . . . . We have only to extend this undoubted principle of interpretation to the Jewish people itself in its national that is, its legal-character, to perceive that the terms by which, in the Old Testament, its privileges are expressed, assume, when applied to Christians, a different meaning, or rather betoken the spiritual realities of which the former were but the types" (pp. 286, 287).

"To all this, however, it will be replied, that the nature of a visible church, which we know must in all cases be a body of mixed character, as well as the actual state of several of the churches to whom St. Paul addressed his epistles, forbid the supposition that, in terming them communities of saints and believers, he could have used these words in their highest signification. This is the second difficulty which it is conceived lies in the way of our interpreting the apostle's language literally. But a moment's reflection will show that the difficulty is only imaginary. We must recollect that in the Apostolic Church an effective discipline the very idea of which seems to be lost amongst us existed. By means of this discipline, they having been separated from the society whose overt acts were contrary to their Christian profession, the apostle, not being endowed with the divine prerogative of inspecting the heart, was compelled to take the rest at their profession, and to deal with them as real Christians so long as there was no visible, tangible proof to the contrary . . . . . Without pronouncing upon the state of individuals in the sight of God, he assumed the whole body to be what they professed to be a body of real Christians. For it must be remembered that, however far his profession may be from being a true one, every professor of Christianity professes to be a true, not a mere nominal, Christian. Except on this assumption the apostle could not have proceeded to enforce Christian duties by Christian motives" (pp. 298, 299).

"Nor is there any weight in the objection that many of these primitive Churches were very defective in doctrine or in, practice, or in both; that St. Paul speaks of the Corinthians as being, on account of their divisions, 'carnal,' and not 'spiritual,' as 'babes in Christ,' and sharply reproves them for their laxity of discipline in the case of the incestuous person, and their want of discipline in the celebration of the Lord's Supper. For it is not maintained that the first Christians, any more than those of our own day, were or could be perfect; and all that can be fairly gathered from what St. Paul says of the Corinthians is, that they were imperfect and inconsistent. In the remarks sometimes made upon this subject it seems to be assumed that there is no medium between our affirming of persons that they are not perfect Christians, and that they are not Christians at all; whereas in fact there is no Christian, however holy, who comes up to the ideal of Christian practice. . . . To return to the case of the Corinthians: on what principle, let us ask, did St. Paul reprove them for their inconsistencies? Did he address them as absolutely destitute of the vital principle of grace, or as possessing it, but needing exhortation to walk conformably thereto? The latter is, unquestionably, the ground which he takes" (pp. 302, 303).

"Christianity, as it appears in the New Testament, knows nothing of the atomistic theory of modern independentism. There can be little doubt that, even in the apostolic age, the church of each considerable city such as Rome or Ephesus consisted, not of one congregation, but of several, who were collectively styled the church of that place; certain it is that such was the case towards the close of the first century. It could not be otherwise. The expansive power of Christianity called it to break forth on all sides; and speedily the original congregation, or in modern language the mother church, of each city gave birth to other societies of Christians in the surrounding neighbourhood. . . . No notion is more at variance with the spirit of apostolic Christianity than that of societies of Christians existing in the same neighbourhood, but not in communion with each other, and not under 'common government'" (pp. 449, 450).

It is a perilous mode of reasoning and likely to lead to universal scepticism, to maintain, for the sake of theoretical consistency, that the visible fruits of the Spirit do not possess a sufficiently distinctive character to enable us to pronounce where they are and where they are not: not to mention that the sin of denying the evident operation of the Holy Spirit is spoken of by our Lord in terms far too awful not to make us tremble at the thought of verging towards it. The fruits of the Spirit, whether they be produced within our own inclosure or beyond it, are always the same, and always to be recognized; otherwise our Lord would never have given us the simple test whereby we are to distinguish false from true prophets 'by their fruits ye shall know them.' If men profess themselves not to be able to do so, they simply profess that they have neither consciences nor moral sense." [Alas! the power of the Spirit to this end is lost sight of.] . . .

"One visible manifestation, then, of the sanctity of the Church is the holy walk and conversation of individual Christians; but there is another, and more formal, mode in which she professes herself to be holy, and that is, by the exercise of discipline. The personal holiness of the Christian is a property of the individual, not of the society as such; hence a professing Christian society, however large a proportion of holy men it may contain, does not predicate of itself that it is a part of Christ's holy Church as long as it exercises no formal official act implying that assumption. The exercise of discipline is the true and legitimate expression of the sanctity of a visible Church considered as a society. Hence the great importance of discipline. It is not merely that the absence of it operates injuriously upon the tone and standard of piety within the Church; it affects the claims of the society as such to be a legitimate member of the visible Church Catholic. A Christian society which should openly profess to dispense with discipline, and tolerate on principle open and notorious evil doers [or still worse heretics, Antichrists, or their abettors] within its pale, would thereby renounce its title to one of the essential attributes of the Church; it would sever all ostensible connection between itself and the true Church [or rather Christ and His sacrifice: see1 Corinthians 5:1-13; 1 Corinthians 5:1-13 ], of which sanctity is an inseparable property; in short, it would unchurch itself. For every particular church is so, called on the supposition of its being a manifestation, more or less true, of the one holy Church the body of Christ. . . . How essential to the idea of a Church the exercise of discipline is, may be seen from the embarrassing contrarieties between theory and practice which the virtual suspension of it in the Church of England is constantly occasioning" (pp. 515-517).