Expositions of Holy Scripture: the Acts Part 33

The same Stephen, 'full of the Holy Ghost,' looked up into heaven and saw the Christ. So one result of that abundant life, if we have it, will be that even though as with him, when he saw the heavens opened, there may be some smoke-darkened roof above our heads, we can look through all the shows of this vain world, and our purged eyes can behold the Christ. Again the disciples in our text 'were full of joy,'

because 'they were full of the Holy Spirit,' and we, if we have that abundant life within us, shall not be dependent for our gladness on the outer world, but like explorers in the Arctic regions, even if we have to build a hut of snow, shall be warm within it when the thermometer is far below zero; and there will be light there when the long midnight is spread around the dwelling. So, dear friends, let us understand what is the main thing for a Christian to endeavour after,--not so much the cultivation of special graces as the deepening of the life of Christ in the spirit.

We gather from some of these instances--

III. The way by which we may be thus filled.

We read that Stephen was 'full of faith and of the Holy Spirit,' and that Barnabas was 'full of the Holy Ghost and of faith,' and it is quite clear from the respective contexts that, though the order in which these fulnesses are placed is different in the two clauses, their relation to each other is the same. Faith is the condition of possessing the Spirit. And what do we mean in this connection by faith?

I mean, first, a belief in the truth of the possible abiding of the divine Spirit in our spirits, a truth which the superficial Christianity of this generation sorely needs to have forced upon its consciousness far more than it has it. I mean aspiration and desire after; I mean confident expectation of. Your wish measures your possession. You have as much of G.o.d as you desire. If you have no more, it is because you do not desire any more. The Christian people of to-day, many of whom are so empty of G.o.d, are in a very tragic sense, 'full,' because they have as much as they can take in. If you bring a tiny cup, and do not much care whether anything pours into it or not, you will get it filled, but you might have had a gallon vessel filled if you had chosen to bring it. Of course there are other conditions too. We have to use the life that is given us. We have to see that we do not quench it by sin, which drives the dove of G.o.d from a man's heart. But the great truth is that if I open the door of my heart by faith, Christ will come in, in His Spirit. If I take away the blinds the light will s.h.i.+ne into the chamber. If I lift the sluice the water will pour in to drive my mill. If I deepen the channels, more of the water of life can flow into them, and the deeper I make them the fuller they will be.

Brethren, we have wasted much time and effort in trying to mend our characters. Let us try to get that into them which will mend them. And let us remember that, if we are full of faith, we shall be full of the Holy Spirit, and therefore full of wisdom, full of grace and power, full of goodness, full of joy, whatever our circ.u.mstances. And when death comes, though it may be in some cruel form, we shall be able to look up and see the opened heavens and the welcoming Christ.

DEIFIED AND STONED

'And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The G.o.ds are come down to us in the likeness of men. 12. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. 13. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. 14. Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out. 15. And saying, Sirs, why do ye these things? We also are men of like pa.s.sions with you, and preach unto you that ye should turn from these vanities unto the living G.o.d, which made heaven, and earth, and the sea, and all things that are therein: 16. Who in times past suffered all nations to walk in their own ways. 17. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. 18. And with these sayings scarce restrained they the people, that they had not done sacrifice unto them. 19. And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. 20. Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe. 21. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch. 22. Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of G.o.d.'--ACTS xiv. 11-22.

The scene at Lystra offers a striking instance of the impossibility of eliminating the miraculous element from this book. The cure of a lame man is the starting-point of the whole story. Without it the rest is motiveless and inexplicable. There can be no explosion without a train and a fuse. The miracle, and the miracle only, supplies these. We may choose between believing and disbelieving it, but the rejection of the supernatural does not make this book easier to accept, but utterly chaotic.

I. We have, first, the burst of excited wonder which floods the crowd with the conviction that the two Apostles are incarnations of deities.

It is difficult to grasp the indications of locality in the story, but probably the miracle was wrought in some crowded place, perhaps the forum. At all events, it was in full view of 'the mult.i.tudes,' and they were mostly of the lower orders, as their speaking in 'the speech of Lycaonia' suggests.

This half-barbarous crowd had the ancient faith in the G.o.ds unweakened, and the legends, which had become dim to pure Greek and Roman, some of which had originated in their immediate neighbourhood, still found full credence among them. A Jew's first thought on seeing a miracle was, 'by the prince of the devils'; an average Greek's or Roman's was 'sorcery'; these simple people's, like many barbarous tribes to which white men have gone with the marvels of modern science, was 'the G.o.ds have come down'; our modern superior person's, on reading of one, is 'hallucination,' or 'a mistake of an excited imagination.' Perhaps the cry of the mult.i.tudes at Lystra gets nearer the heart of the thing than those others. For the miracle is a witness of present divine power, and though the worker of it is not an incarnation of divinity, 'G.o.d _is_ with him.'

But that joyful conviction, which shot through the crowd, reveals how deep lies the longing for the manifestation of divinity in the form of humanity, and how natural it is to believe that, if there is a divine being, he is sure to draw near to us poor men, and that in our own likeness. Then is the Christian doctrine of the Incarnation but one more of the many reachings out of the heart to paint a fair picture of the fulfilment of its longings? Well, since it is the only such that is alleged to have taken place in historic times, and the only one that comes with any body of historic evidence, and the only one that brings with it transforming power, and since to believe in a G.o.d, and also to believe that He has never broken the awful silence, nor done anything to fulfil a craving which He has set in men's hearts, is absurd, it is reasonable to answer, No. 'The G.o.ds are come down in the likeness of men' is a wistful confession of need, and a dim hope of its supply.

'The Word became flesh, and dwelt among us' is the supply.

Barnabas was the older man, and his very silence suggested his superior dignity. So he was taken for Jupiter (Zeus in the Greek), and the younger man for his inferior, Mercury (Hermes in the Greek), 'the messenger of the G.o.ds.' Clearly the two missionaries did not understand what the mult.i.tudes were shouting in their 'barbarous' language, or they would have intervened. Perhaps they had left the spot before the excitement rose to its height, for they knew nothing of the preparations for the sacrifice till they '_heard_ of it, and then they 'sprang forth,' which implies that they were within some place, possibly their lodging.

If we could be sure what 'gates' are meant in verse 13, the course of events would be plainer. Were they those of the city, in which case the priest and procession would be coming from the temple outside the walls? or those of the temple itself? or those of the Apostles'

lodging? Opinions differ, and the material for deciding is lacking. At all events, whether from sharing in the crowd's enthusiasm, or with an eye to the reputation of his shrine, the priest hurriedly procured oxen for a sacrifice, which one reading of the text specifies as an 'additional' offering--that is, over and above the statutory sacrifices. Is it a sign of haste that the 'garlands,' which should have been twined round the oxen's horns, are mentioned separately? If so, we get a lively picture of the exultant hurry of the crowd.

II. The Apostles are as deeply moved as the mult.i.tude is, but by what different emotions! The horror of idolatry, which was their inheritance from a hundred generations, flamed up at the thought of themselves being made objects of wors.h.i.+p. They had met many different sorts of receptions on this journey, but never before anything like this.

Opposition and threats left them calm, but this stirred them to the depths. 'Scoff at us, fight with us, maltreat us, and we will endure; but do not make G.o.ds of us.' I do not know that their 'successors' have always felt exactly so.

In verse 14 Barnabas is named first, contrary to the order prevailing since Paphos, the reason being that the crowd thought him the superior.

The remonstrance ascribed to both, but no doubt spoken by Paul, contains nothing that any earnest monotheist, Jew or Gentile philosopher, might not have said. The purpose of it was not to preach Christ, but to stop the sacrifice. It is simply a vehemently earnest protest against idolatry, and a proclamation of one living G.o.d. The comparison with the speech in Athens is interesting, as showing Paul's exquisite felicity in adapting his style to his audience. There is nothing to the peasants of Lycaonia about poets, no argumentation about the degradation of the idea of divinity by taking images as its likeness, no wide view of the course of history, no glimpse of the mystic thought that all creatures live and move in Him. All that might suit the delicate ears of Athenians, but would have been wasted in Lystra amidst the tumultuous crowd. But we have instead of these the fearless a.s.sertion, flung in the face of the priest of Jupiter, that idols are 'vanities,' as Paul had learned from Isaiah and Jeremiah; the plain declaration of the one G.o.d, 'living,' and not like these inanimate images; of His universal creative power; and the earnest exhortation to turn to Him.

In verse 16 Paul meets an objection which rises in his mind as likely to be springing in his hearers: 'If there is such a G.o.d, why have we never heard of Him till now?' That is quite in Paul's manner. The answer is undeveloped, as compared with the Athenian address or with Romans i. But there is couched in verse 16 a tacit contrast between 'the generations gone by' and the present, which is drawn out in the speech on Mars Hill: 'but _now_ commandeth all men everywhere to repent,' and also a contrast between the 'nations' left to walk in their own ways, and Israel to whom revelation had been made. The place and the temper of the listeners did not admit of enlarging on such matters.

But there was a plain fact, which was level to every peasant's apprehension, and might strike home to the rustic crowd. G.o.d _had_ left 'the nations to walk in their own ways,' and yet not altogether. That thought is wrought out in Romans i., and the difference between its development there and here is instructive. Beneficence is the sign-manual of heaven. The orderly sequence of the seasons, the rain from heaven, the seat of the G.o.ds from which the two Apostles were thought to have come down, the yearly miracle of harvest, and the gladness that it brings--all these are witnesses to a living Person moving the processes of the universe towards a beneficent end for man.

In spite of all modern impugners, it still remains true that the phenomena of 'nature,' their continuity, their co-operation, and their beneficent issues, demand the recognition of a Person with a loving purpose moving them all. '_Thou_ crownest the year with Thy goodness; and _Thy_ paths drop fatness.'

III. The malice of the Jews of Antioch is remarkable. Not content with hounding the Apostles from that city, they came raging after them to Lystra, where there does not appear to have been a synagogue, since we hear only of their stirring up the 'mult.i.tudes.' The mantle of Saul had fallen on them, and they were now 'persecuting' _him_ 'even unto strange cities.'

No note is given of the time between the attempted sacrifice and the accomplished stoning, but probably some s.p.a.ce intervened. Persuading the mult.i.tudes, however fickle they were, would take some time; and indeed one ancient text of Acts has an expansion of the verse: 'They persuaded the mult.i.tudes to depart from them [the Apostles], saying that they spake nothing true, but lied in everything.'

No doubt some time elapsed, but few emotions are more transient than such impure religious excitement as the crowd had felt, and the ebb is as great as the flood, and the oozy bottom laid bare is foul. Popular favourites in other departments have to experience the same fate--one day, 'roses, roses, all the way'; the next, rotten eggs and curses.

Other folks than the ignorant peasants at Lystra have had devout emotion surging over them and leaving them dry.

Who are 'they' who stoned Paul? Grammatically, the Jews, and probably it was so. They hated him so much that they themselves began the stoning; but no doubt the mob, which is always cruel, because it needs strong excitement, lent willing hands. Did Paul remember Stephen, as the stones came whizzing on him? It is an added touch of brutality that they dragged the supposed corpse out of the city, with no gentle hands, we may be sure. Perhaps it was flung down near the very temple 'before the city,' where the priest that wanted to sacrifice was on duty.

The crowd, having wreaked their vengeance, melted away, but a handful of brave disciples remained, standing round the bruised, unconscious form, ready to lay it tenderly in some hastily dug grave. No previous mention of disciples has been made. The narrative of Acts does not profess to be complete, and the argument from its silence is precarious.

Luke shows no disposition to easy belief in miracles. He does not know that Paul was dead; his medical skill familiarised him with protracted states of unconsciousness; so all he vouches for is that Paul lay as if dead on some rubbish heap 'without the camp,' and that, with courage and persistence which were supernatural, whether his reviving was so or not, the man thus sorely battered went back to the city, and next day went on with his work, as if stoning was a trifle not to be taken account of.

The Apostles turned at Derbe, and coming back on their outward route, reached Antioch, encouraging the new disciples, who had now to be left truly like shepherdless sheep among wolves. They did not encourage them by making light of the dangers waiting them, but they plainly set before them the law of the Kingdom, which they had seen exemplified in Paul, that we must suffer if we would reign with the King. That 'we' in verse 22 is evidently quoted from Paul, and touchingly shows how he pointed to his own stoning as what they too must be prepared to suffer.

It is a thought frequently recurring in his letters. It remains true in all ages, though the manner of suffering varies.

DREAM AND REALITY

'The G.o.ds are come down to us in the likeness of men.'--ACTS xiv. 11.

This was the spontaneous instinctive utterance of simple villagers when they saw a deed of power and kindness. Many an English traveller and settler among rude people has been similarly honoured. And in Lycaonia the Apostles were close upon places that were celebrated in Greek mythology as having witnessed the very two G.o.ds, here spoken of, wandering among the shepherds and entertained with modest hospitality in their huts.

The incident is a very striking and picturesque one. The shepherd people standing round, the sudden flash of awe and yet of gladness which ran through them, the tumultuous outcry, which, being in their rude dialect, was unintelligible to the Apostles till it was interpreted by the appearance of the priest of Jupiter with oxen and garlands for offerings, the glimpse of the two Apostles--the older, graver, venerable Barnabas, the younger, more active, ready-tongued Paul, whom their imaginations converted into the Father of G.o.ds and men, and the herald Mercury, who were already a.s.sociated in local legends; the priest, eager to gain credit for his temple 'before the city,' the lowing oxen, and the vehement appeal of the Apostles, make a picture which is more vividly presented in the simple narrative than even in the cartoon of the great painter whom the narrative has inspired.

But we have not to deal with the picturesque element alone. The narratives of Scripture are representative because they are so penetrating and true. They go to the very heart of the men and things which they describe: and hence the words and acts which they record are found to contain the essential characteristics of whole cla.s.ses of men, and the portrait of an individual becomes that of a cla.s.s. This joyful outburst of the people of Lycaonia gives utterance to one of the most striking and universal convictions of heathenism, and stands in very close and intimate relations with that greatest of all facts in the history of the world, the Incarnation of the Eternal Word. That the G.o.ds come down in the likeness of men is the dream of heathenism. 'The Word was made flesh and dwelt among us,' is the sober, waking truth which meets and vindicates and transcends that cry.

I. The heathen dream of incarnation.

In all lands we find this belief in the appearance of the G.o.ds in human form. It inspired the art and poetry of Greece. Rome believed that G.o.ds had charged in front of their armies and given their laws. The solemn, gloomy religion of Egypt, though it wors.h.i.+pped animal forms, yet told of incarnate and suffering G.o.ds. The labyrinthine mythologies of the East have their long-drawn stories of the avatars of their G.o.ds floating many a rood on the weltering ocean of their legends. Tibet cherishes each living sovereign as a real embodiment of the divine. And the lowest tribes, in their degraded wors.h.i.+p, have not departed so far from the common type but that they too have some faint echoes of the universal faith.

Do these facts import anything at all to us? Are we to dismiss them as simply the products of a stage which we have left far behind, and to plume ourselves that we have pa.s.sed out of the twilight?

Even if we listen to what comparative mythology has to say, it still remains to account for the tendency to shape legends of the earthly appearance of the G.o.ds; and we shall have to admit that, while they belong to an early stage of the world's progress, the feelings which they express belong to all stages of it.

Now I think we may note these thoughts as contained in this universal belief:

The consciousness of the need of divine help.

The certainty of a fellows.h.i.+p between heaven and earth.

The high ideal of the capacities and affinities of man.

We may note further what were the general characteristics of these incarnations. They were transient, they were 'docetic,' as they are called--that is, they were merely apparent a.s.sumptions of human form which brought the G.o.d into no nearer or truer kindred with humanity, and they were, for the most part, for very self-regarding and often most immoral ends, the G.o.d's personal gratification of very unG.o.dlike pa.s.sions and l.u.s.t, or his winning victories for his favourites, or satisfying his anger by trampling on those who had incurred his very human wrath.

II. The divine answer which transcends the human dream.

We have to insist that the truth of the Incarnation is the corner-stone of Christianity. If that is struck out the whole fabric falls. Without it there may be a Christ who is the loftiest and greatest of men, but not the Christ who 'saves His people from their sins.'

That being so, and Christianity having this feature in common with all the religions of men, how are we to account for the resemblance? Are we to listen to the rude solution which says, 'All lies alike'? Are we to see in it nothing but the operation of like tendencies, or rather illusions, of human thought--man's own shadow projected on an illuminated mist? Are we to let the resemblance discredit the Christian message? Or are we to say that all these others are unconscious prophecies--man's half-instinctive expression of his deep need and much misunderstood longing, and that the Christian proclamation that Jesus is 'G.o.d manifest in the flesh' is the trumpet-toned announcement of Heaven's answer to earth's cry?

Fairly to face that question is to go far towards answering it. For as soon as we begin to look steadily at the facts, we find that the differences between all these other appearances and the Incarnation are so great as to raise the presumption that their origins are different.

The 'G.o.ds' slipped on the appearance of humanity over their garment of deity in appearance only, and that for a moment. Jesus is 'bone of our bone and flesh of our flesh,' and is not merely 'found in fas.h.i.+on as a man,' but is 'in all points like as we are.' And that garb of manhood He wears for ever, and in His heavenly glory is 'the Man Christ Jesus.'