Acts 5:19-20 But the angel of the Lord by night opened the prison doors, and brought them forth, and said,… The record is instructive. Why not send the angel straight to "the people"? An angel could not be imprisoned. The Divine system of operation is not to get certain things done, but done in a certain way. He does not go out of the common course of things, unless it is absolutely necessary. He honours His laws and arrangements. In using men in the promotion of Christianity, He best advances its process of education, discipline, and. development. Human thought, sympathy, and affection are awakened and matured both in the dispensers and recipients of the gospel, and thus this ordinance "blesses him who gives and him who receives." If angels are not employed to preach the gospel, then, it is because they would not be the best preachers. To angels they might be, but not to men. Note here — I. THE PROCLAMATION. "The words of this life." 1. The reference is to Sadducean unbelief, A truth is most needed. when it is least liked, and the age that rejects it should have it kept, with martyr constancy, before its eye. 2. "Life" is the burden of the message. This, in its lowest state, is prized above all temporal blessings. Under a law of death, Christianity assures us of the perpetuity of our existence. It thus gives an infinite multiplication of the present life of man. What was a probability in the minds of wisest philosophers, became a proclamation in the mouths of Jewish rustics. 3. The existence of man hereafter is not, however, the only, nor the chief, prospect of blessing afforded by the gospel. Existence may be the bier of souls. Life, in its fulness, consists in the healthful and unfettered activity of the whole man. It includes, therefore, a perfect nature and a perfect state. Hence it is so frequently put for the whole of gospel goodness. "He shall have everlasting life," is the entire promise made to faith. Man is a moral being. This supposes that he has moral powers and moral responsibilities. Sin is a violation of his nature, and it subjects him to punishment. As sinful, he is evil within, and he is exposed to evil as an infliction. Both these are called "death." Carnality is "death." Punishment is "death." The design of the gospel is to remove and prevent this death; to renew our nature, and then put us into a scene and sphere in which all its dispositions and principles may have free course and be glorified; to make us right, and surround us with a right lot. The whole work of Christ, and the operations of His Holy Spirit are designed to quicken the soul, to bring out, unite, and purify its powers, and prepare it for a state in which there shall be no hindrance to, but every facility for its love and joy and work: in one word, that it may "have life, and have it more abundantly." Through Christ we are restored to God, His law, His likeness, His love, His service; and no otherwise can we find our true place and rule and end. 4. And what a beautiful light is the gospel thus presented in! How accordant is it with the deepest and most advanced thought! How natural is its mercy! How agreeable its provision! And how indispensable its blessing! How every other method and object would miserably fail! All ornaments, instruments, advantages — what are they apart from life? II. THE PLACE. "The temple:" Do we not see in this publicity — 1. The truthfulness of the gospel? The first preachers of the gospel did not secrete themselves, choose select audiences, go to strange people, nor wait until the matters of which they spake had been forgotten, or could not so well be sifted. Their message, intended for the people's benefit, was committed to the people's scrutiny. Based on history, they proclaimed it to those who had the fullest opportunities and means of trying its historical integrity. They knew that they spoke the truth, and knew that others knew it too. And what could convince them but Christ's resurrection and ascension? The gospel is the same to-day. It is open to the inspection of all. It comes before the people in its full utterances and evidences. It especially challenges investigation. It allows of no means of bringing men to its adoption but their conviction of its truth. And it promotes, as all reason and history go to show, a spirit of intelligence, dangerous to any system that cannot stand the test. 2. The indifference of Christianity. The whole state of the Jewish Church was corrupt. And the time had come when the gorgeous ceremonial ceased to be obligatory, and realism took the place of ritualism. I can imagine some who would not have used the temple at all. There have been reformers who would have shunned the place, or only have frequented it to warn men of the sin and folly of making use of it. So did not they. And this is but one instance of the moderation of the first preachers of Christianity. Jesus did not shrink from contact even with doubtful things around Him. And His servants addressed the people through their familiar ideas, and conciliated them by conformity to their habits. We find one now prudently circumcising a disciple, and now as prudently joining some who had a vow. These things bear marks of the healthy character of apostolical religion, not to say proofs of apostolical inspiration. Men always work fresh theories to death. And when I find the first preachers of the gospel as calm as they were earnest, making no account of secondary matters, but every account of matters of first importance, I cannot but admire the reasonableness of their faith, and am disposed to admit that, in this, they were "taught of God." 3. There is still a higher suggestion. The temple was the great symbol of the Jewish religion which had virtually passed away. In declaring the gospel in its porch, the apostles declared the fulfilment of all it was designed to signify. When the temple became a church, it was in the natural order of Divine Providence. What more meet than that the spot which had witnessed the premonitions of the gospel, should be the scene of its complete announcements? Nor must we stop at Judaism. There have been other great religions among men. In Christianity you have all these met and satisfied, and in it alone. It stands in the porch of humanity, and "speaks all the words of this life." III. THE PEOPLE. "Speak to the people." 1. We have here a specimen of the genius and design of the gospel. (1) It knows nothing of the artificial distinctions of men; it regards man as man. "There is neither Greek nor Jew," etc. "The common salvation" differs widely in the universality of its aspects from many false religions and philosophic systems. Christ addressed Himself not to a class exalted above the rest, but to the people generally. So did the apostles. No anxiety to reach and win the learned and mighty class prompted them. They preached to the Sanhedrin when brought before them, but their mission was not to classes, but to the "people."(2) And in speaking to the "people," they not only recognised their right to the gospel, but their power to understand and to profit by it. Their gospel was not a problem to be solved only by faculties specially trained, but a truth to be apprehended by undisciplined understandings, to be tested by common sense and common honesty, to be felt and appreciated by hearts untutored save by the Spirit of Divine love. While skill has often served only to perplex, and learning to encumber, and worldly pomp to corrupt, the gospel, the simple and the unlettered have "received the kingdom of God as little children," and felt it to be "in power, and not in word." While "these things have been hidden from the wise and prudent, they have been revealed unto babes." While the first have been making elaborate comments on the architecture of the temple, the last have been humbly worshipping before the glory; while the first have been cleverly criticising the wording of the invitation, the last have been feasting joyously at the table of the Lord. As men have sometimes altered it, it has been adapted only for the few; as God has given it, it is designed and fitted for all. (3) We say, "for all." For it is possible to err in two directions. We may leave out the great and wealthy as well as the poor and mean. We may depreciate humanity in high places as well as in low places. There is an aristocracy of poverty as well as of rank and riches. Pride may look up as easily as look down. The haughtiness of supposed unrequited merit may be a severer, bitterer thing than that of satiated self-esteem. The people may be flattered as well as nobles. And I am not sure that this danger has no existence now. There were two disciples in the Sanhedrin, as large a proportion probably as there were among the people. There were "saints in Caesar's household." If "not many mighty and noble and wise are called," it must be remembered that there are not many, speaking comparatively, to be called. But if the gospel do not exclude them, it includes others. For its design is to bless with "life," and the need and power of life is in the man, in every man. Might does not create it, weakness does not destroy it; riches do not buy it, poverty does not lose it. The blessed child of God may be clothed in rags; the heir of heaven may lie at the rich man's gate, covered with sores; "the woman that was a sinner" may be the loved and commended of Christ. The poor widow may be the most honoured contributor to God's cause; and the crucified robber the first of His converts to be with Christ in paradise. 2. Let us obey the angel's charge. There are temptations to restriction. This mission may be harder and, in some respects, less profitable than that of others. But remember also, that, in others, it will be most fruitful. And "the people" — the great body of the people mare in special need of these "words of life." Christianity, by the influence of its truths and principles, has raised the people, and will yet raise them to a higher social position. The views it gives of man's nature and relations must excite a desire for a position which the masses have not yet attained. It is impossible to mark the tendencies of our own day, without seeing that power is being wonderfully diffused. Whatever our views, whatever our apprehensions, be it desired or be it dreaded, persons and classes will be of less importance than they have been, and men in general will be of more. We may forbid the tide, but it will come in. With this destiny before the people, our duty is — (1) To prepare them for their inheritance. Believing that the gospel alone can guide and develop and sanctify all our powers, give " life" to nations as well as individuals, let us endeavour to diffuse Christianity, that the people may be faithful stewards in their solemn trust. I do not mean, however, do this from policy, but from principle. There is something mean and almost dishonest in using the gospel simply as a means of keeping people in order. It is as a "word of life " in all its channels — social, political, moral, religious life — that you should proclaim it. Proclaim it not from fear, but love. (2) To represent the gospel as intending to bless man by and through His soul. The gospel looks benignly on all attempts at reform and advaneement. It never forgets, though its professors have forgotten, that men have bodies, and through their bodies are to be reached. But let us not forget that the condition of men may be elevated without their hearts being sanctified; that ungodliness may dwell in circumstances of plenty, cleanliness, and health; that good wages may be associated with bad conduct, and healthy neighbourhoods with diseased souls. To hear some people talk, you might suppose that "the kingdom of heaven" is nothing to sanitary reform, that there are no sanctuaries like improved dwelling-houses, no baptism like that of baths and wash-houses, no Lord's Supper to be compared to soup-kitchens, no method of quickening men in towns like that of having cemeteries out of town. We say not a word against these things. We wish them God-speed. But let us not estimate too highly the religious influence of these things, and while ye attend to them attend also, and supremely, to the greater things of spiritual salvation. (3) To exactly understand, and be well assured of, the nature and necessity of our own spiritual agency. We should guard against the precipitance of mere zeal and fear. It is said of a modern statesman (Lord Melbourne) that he was never alarmed except when he heard people say, "Something must be done." We must avoid the idea that there is mystery or miracle in the question. There is no great discovery to be made. We must not be impatient, supposing any sudden and surprising change is probable. We must beware of attaching too much value to institutional and instrumental changes, as if the great cause of popular alienation from the gospel lay in ecclesiastical buildings, offices, or economies. Above all must we not substitute the conversion of the Church to the world for the conversion of the world to the Church; not fall into the terrific blunder of trying to remove unbelief and sin by denuding Christianity of its peculiar truths and peculiar sanctities. The work of the gospel is not to change the wine into water, but the water into wine. The "earth" suffers dreadful loss when the "salt" no longer retains its "savour." (A. J. Morris.) Parallel Verses KJV: But the angel of the Lord by night opened the prison doors, and brought them forth, and said,WEB: But an angel of the Lord opened the prison doors by night, and brought them out, and said, |
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