Acts 3:11-26 And as the lame man which was healed held Peter and John, all the people ran together to them in the porch that is called Solomon's… 1. The disposition of the crowd to make heroes of the apostles when they should have recognised in the miracle the power of God is an illustration of a common and not altogether mischievous instinct. When through foreign invasion or internal revolution the institutions of society are broken up, the blind submission which a whole nation sometimes yields to a popular chief, or the heir of an illustrious name, sometimes renders it possible to restore law and order. The intellectual supremacy of great men has also its uses; it preserves something like order in our intellectual life. It is the same with that conspicuous moral excellence which wins more reverential homage. The example of great saints has been a law to successive generations. 2. But there is hero-worship in the Bible. The Jews had their fighting men, poets, orators, statesmen, saints; but you find no disposition in the Old Testament to surround them with glory. The heroism of Wallace is commemorated in the national songs of Scotland, but there is no Psalm to celebrate the heroism of David. Nor does Jewish history exalt Moses as the history of Europe exalts Charlemagne, as the history of England exalts Alfred or Elizabeth. The genius of Isaiah does not receive the same kind of homage that we concede to the genius of Dante or of Shakespeare. There is the same absence of hero-worship in the New Testament. Luke never analyses the apostles' power nor dwells upon their personal qualities. That they were in any way remarkable is never intentionally suggested. The saints of the Old Testament and the saints of the New are transparent; God shines through them. 3. That is the Christian law. Are men steadfast in righteousness, fervent in charity, temperate, fearless? Do not glorify them; glorify God who made them so good. Are they wise? Glorify God who is the Giver of wisdom. Have they wrought great deliverances for mankind? Why look ye on them as though by their own power or holiness they had wrought these deliverances? Joshua fought well; but when the men of later days look back upon his victories, they say — "We have heard with our ears, O God," etc. And we find the greatest of the apostles saying, "I planted, Apollos watered, and God gave the increase." This address of St. Peter's about the miracle is a vivid illustration of the spirit of both Testaments. 4. In recent times we have failed to maintain the traditional spirit of Judaism and of Christianity. We dwell on the goodness, temperament, and intellectual power of Peter, Paul, and John; and treat them as ordinary historians treat sovereigns like Elizabeth and Cromwell, statesmen like Burghley and Walpole and Chatham. We inquire what there was in the men that accounted for the success of their work. No doubt their character and endowments had a direct relation to their work. But the gifts were from God; their power was His. In the spiritual, as in the natural life, when the blind receive sight, Christ gives it; when the lame walk, it is Christ who makes them strong. "His name through faith in His name, hath made this man strong" is the explanation of all wonders. 5. Wycliffe, Luther, Calvin, Baxter, Wesley, and Whitefield, what were they all but ministers of God by whom England or Europe came to know and believe a truer gospel? They should be transparent to us as the Jewish prophets and heroes, and as the Christian apostles were. Their noble qualities may be honoured as God's gifts; but still it was not their power or their holiness that first loosened and then broke the fetters by which the spiritual life of nations was bound; it was God who did it all. This holds true of all effective spiritual work in our own time. When men are prevailed upon to submit to Christ's authority, their great decision is not to be attributed to the impassioned eloquence, the vigorous argument, the pathetic entreaty of the preacher, nor to his personal sanctity, nor to his fervent zeal, but to the direct appeal of the Spirit of God to the conscience and to the heart. I. EVERYTHING SHORT OF THE ACTUAL CONVERSION OF MEN TO GOD WE CAN ACCOMPLISH WITHOUT GOD'S HELP; BUT FOR THAT WE ARE ENTIRELY DEPENDENT UPON HIM. 1. Canvass the town for children and you can fill your Sunday schools. Make the teaching interesting, let the rooms be pleasant, have cheerful singing, let the teacher be kindly and earnest, and you can keep the children when you have them, and enable them to pass excellent examinations in Scripture, and you can soften their manners, refine their tastes and elevate their morals. And if you are satisfied with this there is no need to pray. But if you want the children to love and serve Christ, the Spirit of God must be with you, and must work directly on the inner thought and life of your scholars. 2. Build an attractive church, get a good organ and choir, let there be an educated and earnest and eloquent man in the pulpit, and you can get a crowd of people to hear him. and he may produce a profound impression. But if men are to be moved to real penitence, and are to be inspired with real faith, the light and power of the Holy Spirit must reach individual hearts. 3. Many of us know what this means. For years we were familiar with truths which ought to have exerted irresistible control over us; we believed them; sometimes we felt their power. But we can remember when these very truths came to us as though we had never known them before. Perhaps we were listening to a sermon; but we had listened to sermons before, and to sermons not less impressive, and had listened unmoved; others heard the same sermon and it did not touch them. Perhaps we were reading a book; but we had read the book before, and it had never taught us what we now learnt, and others have read the same book and learnt nothing from it. What made the difference was a silent voice to which then, for the first time, we consented to listen. The Spirit of God came to us, and we suffered Him to lead us into the truth. II. OUR PERVERSE RELUCTANCE TO BELIEVE THAT ALL LIFE AND LIGHT COME FROM GOD IS INEXPLICABLE. We have to learn the same lesson over and over again in many forms; and we look back upon wasted years, and mourn that we had not learnt the open secret earlier which would have made all those years bright and noble and glorious success. 1. The lesson has to be learnt at the beginning of the religious life. We want the pardon of sin and that change which will render it possible for us to do the will of God. And we try for months, perhaps for years, to make our penitence for sin more agonising and our hunger and thirst for righteousness more keen, hoping that at last we shall have assurance and strength. It is all in vain; and then we discover what we knew from the first — that we can trust God to forgive, us, and to inspire us with the life and power of the Holy Ghost: we trust Him and we pass into a new world. 2. But the lesson has to be learnt over again. We are now liberated from distress about our past guilt, and we know that we are the sons of God; but we find that we are unequal to many duties, and are overcome by many temptations. We subject ourselves to discipline; we pray; we think upon the transcendent motives to righteousness. It is all in vain. And then, again, we discover what a child might have taught us, what we always knew, that evil passions are to be burnt down to their very roots by the fire of God; that we are to be strong for holy living in the strength of God: we trust in Him once more, and as long as we trust we are kept in perfect peace. 3. But we have not learnt the lesson even now. We engage in Christian work. We do our best, and hardly anything comes of it. Then once more we discover what we always knew; God and only God can bring right home to man the truth which is on our lips; we trust in Him, and then our work begins to prosper. III. ENTIRE DEPENDENCE IN GOD IS THE SECRET OF MINISTERIAL POWER. 1. For the work of the Christian ministry it is necessary to secure men of intellectual power, and men who have received the most thorough intellectual training. There is an Antinomianism in relation to Christian work not less fatal and far more subtle than the Antinomianism of the Christian life. Men have argued that since they can do nothing for their own salvation without God, they will attempt nothing. They might as well say that they can get no harvest without the rain of heaven and the heat and light of the sun, and that therefore they will not plough nor sow. And men have argued, that since Christian work can never achieve its highest results apart from the direct appeal of the Spirit of God to the souls of men, that learning and eloquence are worthless, and that we should leave everything to God. What insanity there is in this! 2. But among ourselves there are not many who are likely to be infected with this heresy.Our peril lies in the opposite direction. 1. We look back upon the great evangelists of the past, and think that if we could only have them with us again the most glorious days of the Church would return. If St. Bernard with his fiery passion, Luther with his audacity and immense moral force, Whitefield with his affectionate spirit and his charming eloquence, Wesley with his calm and resolute strength and his keen sagacity were here — then we might hope to see a great religious reformation in England. But what can we do? This self-distrust is only the specious cover of a want of faith in God. The illustrious preachers of former days are with us no longer; but the great Preacher of all is with us still — the only Preacher whose voice can raise the dead, whose power achieved all the triumphs which we connect with the famous and sacred names in the history of Christendom. Could these great saints come back again, it would not be to take the work from our hands because we are unequal to it, but to tell us that the same Spirit that was with them can still reach the hearts and consciences of men. 2. Even when we pray we sometimes forget that our trust should be in the Spirit of God. We ask that for the success of our work we may have a larger knowledge of the thought of God, a more fervent passion for the honour of Christ, a profounder solicitude for the rescue of men — wise and necessary prayers, but incomplete, fatally incomplete. For the prayers imply that if we ourselves had greater "power," greater "holiness," we should be successful. This was not what the apostles thought — "Paul planted, Apollos watered, God gave the increase." 3. What is true of men is also true of ecclesiastical systems. It is not the perfection of its organisation that enables a Church to redeem men. There have been preachers in the Church of Rome, spite of its monstrous polity, who have done glorious work for mankind and for God. There is no "power," no "holiness" in Presbyterianism, in Methodism, in Congregationalism, in Episcopacy, to work spiritual miracles. The chief merit of an ecclesiastical system lies in the measure in which it is transparent and lets the glory of Christ shine through. 4. The same test is to be applied to all theologies and all methods of spiritual discipline. Do they break down everything that comes between the soul and Him who is the fountain of mercy and of power? (1) Tell me that my good works are necessary before Christ will forgive my sins, and you put months, and perhaps years, of painful moral struggle between me and Christ; tell me that He will forgive me at once, as soon as I come to Him, and Christ is already at my side at the very beginning of my new life. The doctrine of justification by works seems less likely to be true than the doctrine of justification by faith. (2) Tell me that to make sure of the Divine forgiveness I must confess my sins to a priest, and there is danger lest the priest should come between me and Christ. Tell me that I can confess to Christ, and then, again, Christ is near to me while I am in the agony of my repentance. The doctrine which affirms that the priest has power to absolve seems less likely to be true than the doctrine which denies it. (3) Tell me that the priest must consecrate the bread and the wine before the Church can have the real presence of Christ at the Lord's Supper, and then the Church must wait till the priest has pronounced the words of mystery and power. Tell me that wherever two or three are gathered together at the table of Christ, Christ is among them, and then there is no delay, either in His access to us, or our access to Him. Those who maintain the theory of sacramentalism seem less likely to be in the right than those who reject it. (4) But here, too, we must remember that the truest and simplest doctrine may be made a fetich, and may come between the soul and Christ. If you think that any doctrine is so true and so simple that by its own "power" or "holiness" it will regenerate and save men, you will be separated from Christ as completely by the soundest belief as other men are by the most corrupt. IV. THE TRUTHS WHICH WE HAVE BEEN CONSIDERING SHOULD TEACH US TO BE OF GOOD HEART ABOUT THE WORK, WHICH IS CHRIST'S RATHER THAN OURS. We are conscious — all of us — that we have little strength to do any noble service for God and for mankind. The consciousness deepens as we grow older. But neither our weakness nor our unworthiness is a reason for despondency. If we had to measure our own strength and earnestness against the difficulties of our work we might despair; but our confidence is in the strength and in the grace of the Lord Jesus Christ. The results of our labour will transcend all that could be anticipated from the labour itself. This kindles our enthusiasm, and is a motive for strenuous exertion. If we are only perfectly loyal to Christ, even we may do very much for the rescue of men. The true minister of Christ does not stand alone; he is in alliance with Christ Himself; this is the secret of the minister's power. But very much depends on the sympathy he receives from his Church. You remember the famous description of an orator. It was not his voice alone that spoke; his eyes, his face, his hands, his feet — they were all eloquent. And a Church is a living body. The minister is its voice; but, if he is to speak to any purpose, the voice must not come from a body struck with death, with fixed features, glassy eyes, and rigid limbs; there would be something ghastly in that. Eyes, hands, face, feet, must all have life and passion in them, and must all speak; they must share the sorrow and alarm with which the minister tells men of the infinite evil of sin, and the rapture with which he triumphs in the infinite love of God. (R. W. Dale, LL. D.) Parallel Verses KJV: And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering. |
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