One can fancy the awed silence that fell on the congregation, and the restrained, mournful movement that ran through it when Sapphira entered. Why the two had not come in company can only be conjectured.
Perhaps the husband had gone straight to the Apostles after completing the sale, and had left the wife to follow at her convenience. Perhaps she had not intended to come at all, but had grown alarmed at the delay in Ananias" return. She may have come in fear that something had gone wrong, and that fear would be increased by her not seeing her husband in her quick glance round the company.
If she came expecting to receive applause, the silence and constraint that hung over the a.s.sembly must have stirred a fear that something terrible had happened, which would be increased by Peter"s question. It was a merciful opportunity given her to separate herself from the sin and the punishment; but her lie was glib, and indicated determination to stick to the fraud. That moment was heavy with her fate, and she knew it not; but she knew that she had the opportunity of telling the truth, and she did not take it. She had to make the hard choice which we have sometimes to make, to be true to some sinful bargain or be true to G.o.d, and she chose the worse part. Which of the two was tempter and which was tempted matters little. Like many a wife, she thought that it was better to be loyal to her husband than to G.o.d, and so her honour was "rooted in dishonour," and she was falsely true and truly false.
The judgment on Sapphira was not inflicted by Peter. He foretold it by his prophetic power, but it was the hand of G.o.d which vindicated the purity of the infant Church. The terrible severity of the punishment can only be understood by remembering the importance of preserving the young community from corruption at the very beginning. Unless the vermin are cleared from the springing plant, it will not grow. As Achan"s death warned Israel at the beginning of their entrance into the promised land, so Ananias and Sapphira perished, that all generations of the Church might fear to pretend to self-surrender while cherishing its opposite, and might feel that they have to give account to One who knows the secrets of the heart, and counts nothing as given if anything is surrept.i.tiously kept back.
WHOM TO OBEY,--ANNAS OR ANGEL?
"Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18.
And laid their hands on the apostles, and put them in the common prison. 19. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20. Go, stand and speak in the temple to the people all the words of this life. 21. And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22. But when the officers came, and found them not in the prison, they returned, and told, 23. Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. 24.
Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. 25. Then came one and told them, saying. Behold, the men whom ye put in prison are standing in the temple, and teaching the people. 26.
Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 27. And when they had brought them, they set them before the council: and the high priest asked them, 28. Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man"s blood upon us. 29. Then Peter and the other apostles answered and said, We ought to obey G.o.d rather than men. 30. The G.o.d of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31. Him hath G.o.d exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32. And we are His witnesses of these things; and so is also the Holy Ghost, whom G.o.d hath given to them that obey Him."--ACTS v. 17-32.
The Jewish ecclesiastics had been beaten in the first round of the fight, and their attempt to put out the fire had only stirred the blaze. Popular sympathy is fickle, and if the crowd does not shout with the persecutors, it will make heroes and idols of the persecuted. So the Apostles had gained favour by the attempt to silence them, and that led to the second round, part of which is described in this pa.s.sage.
The first point to note is the mean motives which influenced the high-priest and his adherents. As before, the Sadducees were at the bottom of the a.s.sault; for talk about a resurrection was gall and wormwood to them. But Luke alleges a much more contemptible emotion than zeal for supposed truth as the motive for action. The word rendered in the Authorised Version "indignation," is indeed literally "zeal," but it here means, as the Revised Version has it, nothing n.o.bler than "jealousy." "Who are those ignorant Galileans that they should encroach on the office of us dignified teachers? and what fools the populace must be to listen to them! Our prestige is threatened. If we don"t bestir ourselves, our authority will be gone." A lofty spirit in which to deal with grave movements of opinion, and likely to lead its possessors to discern truth!
The Sanhedrin, no doubt, talked solemnly about the progress of error, and the duty of firmly putting it down, and, like Jehu, said, "Come, and see our zeal for the Lord"; but it was zeal for greetings in the marketplace, and the chief seats in the synagogues, and the other advantages of their position. So it has often been since. The instruments which zeal for truth uses are argument, Scripture, and persuasion. That zeal which betakes itself to threats and force is, at the best, much mingled with the wrath and jealousy of man.
The arrest of the Apostles and their committal to prison was simply for detention, not punishment. The rulers cast their net wider this time, and secured all the Apostles, and, having them safe under lock and key, they went home triumphant, and expecting to deal a decisive blow to-morrow. Then comes one of the great "buts" of Scripture. Annas and Caiaphas thought that they had scored a success, but an angel upset their calculations. To try to explain the miracle away is hopeless. It is wiser to try to understand it.
The very fact that it did not lead to the Apostles" deliverance, but that the trial and scourging followed next day, just as if it had not happened, which has been alleged as a proof of its uselessness, and inferentially of its falsehood, puts us on the right track. It was not meant for their deliverance, but for their heartening, and for the bracing of all generations of Christians, by showing, at the first conflict with the civil power, that the Lord was with His Church. His strengthening power is operative when no miracle is wrought. If His servants are not delivered, it is not that He lacks angels, but that it is better for them and the Church that they should lie in prison or die at the stake.
The miracle was a transient revelation of a perpetual truth, and has shed light on many a dark dungeon where G.o.d"s servants have lain rotting. It breathed heroic constancy into the Twelve. How striking and n.o.ble was their prompt obedience to the command to resume the perilous work of preaching! As soon as the dawn began to glimmer over Olivet, and the priests were preparing for the morning sacrifice, there were these irrepressible disturbers, whom the officials thought they had shut up safely last night, lifting up their voices again as if nothing had happened. What a picture of dauntless persistence, and what a lesson for us! The moment the pressure is off, we should spring back to our work of witnessing for Christ.
The bewilderment of the Council comes in strong contrast with the unhesitating action of the Apostles. There is a half ludicrous side to it, which Luke does not try to hide. There was the pompous a.s.sembling of all the great men at early morning, and their dignified waiting till their underlings brought in the culprits. No doubt, Annas put on his severest air of majesty, and all were prepared to look their sternest for the confusion of the prisoners. The prison, the Temple, and the judgment hall, were all near each other. So there was not long to wait.
But, behold! the officers come back alone, and their report shakes the a.s.sembly out of its dignity. One sees the astonished underlings coming up to the prison, and finding all in order, the sentries patrolling, the doors fast (so the angel had shut them as well as opened them), and then entering ready to drag out the prisoners, and--finding all silent.
Such elaborate guard kept over an empty cage!
It was not the officers" business to offer explanations, and it does not seem that any were asked. One would have thought that the sentries would have been questioned. Herod went the natural way to work, when he had Peter"s guards examined and put to death. But Annas and his fellows do not seem to have cared to inquire how the escape had been made.
Possibly they suspected a miracle, or perhaps feared that inquiry might reveal sympathisers with the prisoners among their own officials. At any rate, they were bewildered, and lost their heads, wondering what was to come next, and how this thing was to end.
The further news that these obstinate fanatics were at their old work in the Temple again, must have greatly added to the rulers" perplexity, and they must have waited the return of the officers sent off for the second time to fetch the prisoners, with somewhat less dignity than before. The officers felt the pulse of the crowd, and did not venture on force, from wholesome fear for their own skins. An excited mob in the Temple court was not to be trifled with, so persuasion was adopted.
The brave Twelve went willingly, for the Sanhedrin had no terrors for them, and by going they secured another opportunity of ringing out their Lord"s salvation. Wherever a Christian can witness for Christ, he should be ready to go.
The high-priest discreetly said nothing about the escape. Possibly he had no suspicion of a miracle, but, even if he had, chapter iv. 16 shows that that would not have led to any modification of his hostility. Persecutors, clothed with a little brief authority, are strangely blind to the plainest indications of the truth spoken by their victims. Annas did not know what a question about the escape might bring out, so he took the safer course of charging the Twelve with disobedience to the Sanhedrin"s prohibition. How characteristic of all his kind that is! Never mind whether what the martyr says is true or not. He has broken our law, and defied our authority; that is enough. Are we to be chopping logic, and arguing with every ignorant upstart who chooses to vent his heresies? Gag him,--that is easier and more dignified.
A world of self-consequence peeps out in that "_we_ straitly charged you," and a world of contempt peeps out in the avoidance of naming Jesus. "This name" and "this man" is the nearest that the proud priest will come to soiling his lips by mentioning Him. He bears unconscious testimony to the Apostles" diligence, and to the popular inclination to them, by charging them with having filled the city with what he contemptuously calls "_your_ teaching," as if it had no other source than their own ignorant notions.
Then the deepest reason for the Sanhedrin"s bitterness leaks out in the charge of inciting the mob to take vengeance on them for the death of Jesus. It was true that the Apostles had charged that guilt home on them, but not on them only, but on the whole nation, so that no incitement to revenge lay in the charge. It was true that they had brought "this man"s blood" on the rulers, but only to draw them to repentance, not to hound at them their sharers in the guilt. Had Annas forgot "His blood be on us, and on our children"? But, when an evil deed is complete, the doers try to shuffle off the responsibility which they were ready to take in the excitement of hurrying to do it. Annas did not trouble himself about divine vengeance; it was the populace whom he feared.
So, in its attempt to browbeat the accused, in its empty airs of authority, in its utter indifference to the truth involved, in its contempt for the preachers and their message, in its brazen denial of responsibility, its dread of the mob, and its disregard of the far-off divine judgment, his bullying speech is a type of how persecutors, from Roman governors down, have hectored their victims.
And Peter"s brave answer is, thank G.o.d! the type of what thousands of trembling women and meek men have answered. His tone is severer now than on his former appearance. Now he has no courteous recognition of the court"s authority. Now he brushes aside all Annas"s attempts to impose on him the sanct.i.ty of its decrees, and flatly denies that the Council has any more right to command than any other "men." They claimed to be depositaries of G.o.d"s judgments. This revolutionary fisherman sees nothing in them but "men," whose commands point one way, while G.o.d"s point the other. The angel bade them "speak"; the Council had bid them be dumb. To state the opposition was to determine their duty. Formerly Peter had said "judge ye" which command it is right to obey. Now, he wraps his refusal in no folds of courtesy, but thrusts the naked "We must obey G.o.d" in the Council"s face. That was a great moment in the history of the world and the Church. How much lay in it, as in a seed,--Luther"s "Here I stand, I can do none other. G.o.d help me! Amen"; Plymouth Rock, and many a glorious and blood-stained page in the records of martyrdom.
Peter goes on to vindicate his a.s.sumption that in disobeying Annas they are obeying G.o.d, by reiterating the facts which since Pentecost he had pressed on the national conscience. Israel had slain, and G.o.d had exalted, Jesus to His right hand. That was G.o.d"s verdict on Israel"s action. But it was also the ground of hope for Israel; for the exaltatior of Jesus was that He might be "Prince [or Leader] and Saviour," and from His exalted hand were shed the gifts of "repentance and remission of sins," even of the great sin of slaying Him. These things being so, how could the Apostles be silent? Had not G.o.d bid them speak, by their very knowledge of these? They were Christ"s witnesses, const.i.tuted as such by their personal acquaintance with Him and their having seen Him raised and ascending, and appointed to be such by His own lips, and inspired for their witnessing by the Holy Spirit shed on them at Pentecost. Peter all but reproduces the never-to-be-forgotten words heard by them all in the upper room, "He shall bear witness of Me: and ye also shall bear witness, because ye have been with Me from the beginning." Silence would be treason. So it is still. What were Annas and his bl.u.s.ter to men whom Christ had bidden to speak, and to whom He had given the Spirit of the Father to speak in them?
OUR CAPTAIN
"Him hath G.o.d exalted with His right hand to be a Prince."--ACTS v. 31.
The word rendered "Prince" is a rather infrequent designation of our Lord in Scripture. It is only employed in all four times--twice in Peter"s earlier sermons recorded in this Book of the Acts; and twice in the Epistle to the Hebrews. In a former discourse of the Apostle"s he had spoken of the crime of the Jews in killing "the Prince of life."
Here he uses the word without any appended epithet. In the Epistle to the Hebrews we read once of the "Captain of Salvation," and once of the "Author of Faith."
Now these three renderings "Prince," "Captain," "Author," seem singularly unlike. But the explanation of their being all substantially equivalent to the original word is not difficult to find. It seems to mean properly a Beginner, or Originator, who takes the lead in anything, and hence the notions of chieftainship and priority are easily deduced from it. Then, very naturally, it comes to mean something very much like _cause_; with only this difference, that it implies that the person who is the Originator is Himself the Possessor of that of which He is the Cause to others. So the two ideas of a Leader, and of a Possessor who imparts, are both included in the word.
My intention in this sermon is to deal with the various forms of this expression, in order to try to bring out the fulness of the notion which Scripture attaches to this leadership of Jesus Christ. He is first of all, generally, as our text sets Him forth, the Leader, absolutely. Then there are the specific aspects, expressed by the other three pa.s.sages, in which He is set forth as the Leader through death to life; the Leader through suffering to salvation; and the Leader in the path of faith. Let us look, then, at these points in succession.
I. First, we have the general notion of Christ the Leader.
Now I suppose we are all acquainted with the fact that the names "Joshua" and "Jesus" are, in the original, one. It is further to be noticed that, in the Greek translation of the Old Testament, which was familiar to Peter"s hearers, the word of our text is that employed to describe the office of the military leaders of Israel. It is still further to be observed that, in all the instances in the New Testament, it is employed in immediate connection with the name of Jesus. Now, putting all these things together, remembering to whom Peter was speaking, remembering the familiarity which many of his audience must have had with the Old Testament in its Greek translation, remembering the ident.i.ty of the two names Joshua and Jesus, it is difficult to avoid the supposition that the expression of our text is coloured by a reference to the bold soldier who successfully led his brethren into the Promised Land. Joshua was the "Captain of the Lord"s host" to lead them to Canaan; the second Joshua is the Captain of the Host of the Lord to lead them to a better rest. Of all the Old Testament heroes perhaps there is none, at first sight, less like the second Joshua than the first was. He is only a rough, plain, prompt, and bold soldier. No prophet was he, no word of wisdom ever fell from his lips, no trace of tenderness was in anything that he did; meekness was alien from his character, he was no sage, he was no saint, but decisive, swift, merciless when necessary, full of resource, sharp and hard as his own sword. And yet a parallel may be drawn.
The second Joshua is the Captain of the Lord"s host, as was typified to the first one, in that strange scene outside the walls of Jericho, where the earthly commander, sunk in thought, was brooding upon the hard nut which he had to crack, when suddenly he lifted up his eyes, and beheld a man with a drawn sword. With the instinctive alertness of his profession and character, his immediate question was, "Art thou for us or for our enemies?" And he got the answer "No! I am not on thy side, nor on the other side, but thou art on Mine. As Captain of the Lord"s host am I come up."
So Jesus Christ, the "Strong Son of G.o.d," is set forth by this military emblem as being Himself the first Soldier in the army of G.o.d, and the Leader of all the host. We forget far too much the militant character of Jesus Christ. We think of His meekness, His gentleness, His patience, His tenderness, His humility, and we cannot think of these too much, too lovingly, too wonderingly, too adoringly, but we too often forget the strength which underlay the gentleness, and that His life, all gracious as it was, when looked at from the outside, had beneath it a continual conflict, and was in effect the warfare of G.o.d against all the evils and the sorrows of humanity. We forget the courage that went to make the gentleness of Jesus, the daring that underlay His lowliness; and it does us good to remember that all the so-called heroic virtues were set forth in supreme form, not in some vulgar type of excellence, such as a conqueror, whom the world recognises, but in that meek King whose weapon was love, yet was wielded with a soldier"s hand.
This general thought of Jesus Christ as the first Soldier and Captain of the Lord"s army not only opens for us a side of His character which we too often pa.s.s by, but it also says something to us as to what our duties ought to be. He stands to us in the relation of General and Commander-in-Chief; then we stand to Him in the relation of private soldiers, whose first duty is unhesitating obedience, and who in doing their Master"s will must put forth a bravery far higher than the vulgar courage that is crowned with wreathed laurels on the b.l.o.o.d.y battlefield, even the bravery that is caught from Him who "set His face as a flint" to do His work.
Joshua"s career has in it a great stumbling-block to many people, in that merciless destruction of the Canaanite sinners, which can only be vindicated by remembering, first, that it was a divine appointment, and that G.o.d has the right to punish; and, second, that those old days were under a different law, or at least a less manifestly developed law of loving-kindness and mercy than, thank G.o.d! we live in. But whilst we look with wonder on these awful scenes of destruction, may there not lie in them the lesson for us that antagonism and righteous wrath against evil in all its forms is the duty of the soldiers of Christ?
There are many causes to-day which to further and fight for is the bounden duty of every Christian, and to further and fight for which will tax all the courage that any of us can muster. Remember that the leadership of Christ is no mere pretty metaphor, but a solemn fact, which brings with it the soldier"s responsibilities. When our Centurion says to us, "Come!" we must come. When He says to us, "Go!" we must go.
When He says to us "Do this!" we must do it, though heart and flesh should shrink and fail. Unhesitating obedience to His authoritative command will deliver us from many of the miseries of self-will; and brave effort at Christ"s side is as much the privilege as the duty of His servants and soldiers.
II. So note, secondly, the Leader through death to life.
Peter, in the sermon which is found in the third chapter of this Book of the Acts, has his mind and heart filled with the astounding fact of the Resurrection and Ascension of Jesus Christ, and in the same breath as he gives forth the paradoxical indictment of the Jewish sin, "You have killed the Prince of Life"--the Leader of Life--he also says, "And G.o.d hath raised Him from the dead." So that the connection seems to point to the risen and glorified life into which Christ Himself pa.s.sed, and by pa.s.sing became capable of imparting it to others. The same idea is here as in Paul"s other metaphor: "Now is Christ risen from the dead, and become the first-fruits of them that slept"--the first sheaf of the harvest, which was carried into the Temple and consecrated to G.o.d, and was the pledge and prophecy of the reaping in due season of all the miles of golden grain that waved in the autumn sunshine. "So,"
says Peter, "He is the Leader of Life, who Himself has pa.s.sed through the darkness, for "you killed Him"; mystery of mysteries as it is that you should have been able to do it, deeper mystery still that you should have been willing to do it, deepest mystery of all that you did it not when you did it, but that "He became dead and is alive for evermore." You killed the Prince of Life, and G.o.d raised Him from the dead."
He has gone before us. He is "the first that should rise from the dead." For, although the partial power of His communicated life did breathe for a moment resuscitation into two dead men and one dead maiden, these shared in no resurrection-life, but only came back again into mortality, and were quickened for a time, but to die at last the common death of all. But Jesus Christ is the first that has gone into the darkness and come back again to live for ever. Across the untrodden wild there is one track marked, and the footprints upon it point both ways--to the darkness and from the darkness. So the dreary waste is not pathless any more. The broad road that all the generations have trodden on their way into the everlasting darkness is left now, and the "travellers pa.s.s by the byway" which Jesus Christ has made by the touch of His risen feet.
Thus, not only does this thought teach us the priority of His resurrection-life, but it also declares to us that Jesus Christ, possessing the risen life, possesses it to impart it. For, as I remarked in my introductory observations, the conception of this word includes not only the idea of a Leader, but that of One who, Himself possessing or experiencing something, gives it to others. All men rise again. Yes, "but every man in his own order." There are two principles at work in the resurrection of all men. They are raised on different grounds, and they are raised to different issues. They that are Christ"s are brought again from the dead, because the life of Christ is in them; and it is as "impossible" that they, as that "He, should be holden of it." Union with Jesus Christ by simple faith is the means, and the only means revealed to us, whereby men shall be raised from the dead at the last by a resurrection which is anything else than a prolonged death. As for others, "some shall rise unto shame and everlasting contempt," rising dead, and dead after they are risen--dead as long as they live. There be two resurrections, whether simultaneous in time or not is of no moment, and all of us must have our part in the one or the other; and faith in Jesus Christ is the only means by which we can take a place in the great army and procession that He leads down into the valley and up to the sunny heights.
If He be the Leader through death unto life, then it is certain that all who follow in His train shall attain to His side and shall share in His glory. The General wears no order which the humblest private in the ranks may not receive likewise, and whomsoever He leads, His leading will not end till He has led them close to His side, if they trust Him.
So, calmly, confidently, we may each of us look forward to that dark journey waiting for us all. All our friends will leave us at the tunnel"s mouth, but He will go with us through the gloom, and bring us out into the sunny lands on the southern side of the icy white mountains. The Leader of our souls will be our Guide, not only unto death, but far beyond it, into His own life.
III. So, thirdly, note the Leader through suffering to salvation.
In the Epistle to the Hebrews it is written, "It became Him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain"--or the Leader--"of their salvation perfect through sufferings." That expression might seem at first to shut Jesus Christ out from any partic.i.p.ation in the thing which He gives. For salvation is His gift, but not that which He Himself possesses and enjoys; but it is to be noticed that in the context of the words which I have quoted, "glory" is put as substantially synonymous with salvation, and that the whole is suffused with the idea of a long procession, as shown by the phrase, "bringing many sons." Of this procession Jesus Christ Himself is the Leader.
So, clearly, the notion in the context now under consideration is that the life of Jesus Christ is the type to which all His servants are to be conformed. He is the Representative Man, who Himself pa.s.ses through the conditions through which we are to pa.s.s, and Himself reaches the glory which, given to us, becomes salvation.
"Christ is perfected through sufferings." So must we be. Perfected through sufferings? you say. Then did His humanity need perfecting?
Yes, and No. There needed nothing to be hewn away from that white marble. There was nothing to be purged by fire out of that pure life.
But I suppose that Jesus Christ"s human nature needed to be unfolded by life; as the Epistle to the Hebrews says, "He learned obedience, though He were a Son, through the things which He suffered." And fitness for His office of leading us to glory required to be reached through the sufferings which were the condition of our forgiveness and of our acceptance with G.o.d. So, whether we regard the word as expressing the agony of suffering in unfolding His humanity, or in fitting Him for His redeeming work, it remains true that He was perfected by His sufferings.
So must we be. Our characters will never reach the refinement, the delicacy, the unworldliness, the dependence upon G.o.d, which they require for their completion, unless we have been pa.s.sed through many a sorrow. There are plants which require a touch of frost to perfect them, and we all need the discipline of a Father"s hand. The sorrows that come to us all are far more easily borne when we think that Christ bore them all before us. It is but a blunted sword which sorrow wields against any of us; it was blunted on His armour. It is but a spent ball that strikes us; its force was exhausted upon Him. Sorrow, if we keep close to Him, may become solemn joy, and knit us more thoroughly to Himself. Ah, brother! we can better spare our joys than we can spare our sorrows. Only let us cleave to Him when they fall upon us.