Читать книгу The Literature and History of New Testament Times - J. Gresham Machen - Страница 56

The mysterious power that was working among the disciples was beneficent. It accomplished miracles of healing. As in the case of Jesus himself so now among his disciples the Spirit of God was manifested in the expulsion of demons. Matt. 12:28; Acts 5:16. The Spirit was manifested also in the healing of disease.

One cure, in particular, is narrated with a wealth of vivid detail. The healing of the lame man led to the opposition of the Sanhedrin. It led also to favor among the people. All the people ran together in Solomon's porch greatly wondering. Acts 3:11. Peter and John took no credit for what they had done. They attributed the miracle solely to the power of Jesus. It was the same Jesus against whom the crowd had shouted, "Crucify him, crucify him," only a few weeks before. Surely a reason for remorse rather than joy! But God is gracious. Through Jesus, the crucified One, salvation was offered even to the murderers. Repentance was followed by rejoicing. The envy of the Sanhedrin was held in check. A notable miracle had been wrought.

That miracle was not isolated. Many signs and wonders were wrought by the hands of the apostles. The people even "carried out the sick into the streets, and laid them on beds and couches, that, as Peter came by, at the least his shadow might overshadow some one of them." Acts 5:12–15. Perhaps we are to understand that that method of seeking cure was actually successful. Certainly it was an unusual method. But God adopts unusual methods at unusual times. He adapts his mercy to the needs of men.

The general impression left by the early chapters of The Acts is an impression of light and gladness. There is opposition, but it is powerless against triumphant joy. One incident, however, introduces a discordant note. It is the incident of Ananias and Sapphira.

The early Church was animated by a spirit of self-sacrifice. Many of the disciples sold their possessions and devoted the price to the common good. One of those who did so was Joseph Barnabas, who was to be prominent in the subsequent history.

A certain man, Ananias, however, and Sapphira his wife, after they had sold their possession kept back part of the price. In itself that was not necessarily wrong. Their sin was the sin of deception. They pretended to have given all, though they had really given only a part. A more destructive sin could scarcely have been imagined. They had lied unto the Holy Spirit. Such conduct would bring contempt upon the Church. Ananias and Sapphira discovered that God cannot be trifled with. And the judgment wrought upon them inspired fear in all who heard.

It is well that this incident has been recorded. It prevents a one-sided impression of the Church's life. The power that animated the Church was beneficent. But it was also terrible and mysterious and holy. In the presence of it there was joy. But that joy was akin to fear. "It is a fearful thing to fall into the hands of the living God." The lesson is of permanent value. The Spirit of God must be received with joy. But not with a common joy. Not with the joy of familiarity. But rather with the wondering, trembling joy of adoration.

In the Library.—Purves, "Christianity in the Apostolic Age," pp. 21–46. Davis, "Dictionary of the Bible": articles on "Weeks, Feast of" and "Temple." "The Cambridge Bible for Schools": Lumby, "The Acts of the Apostles," 1880, pp. 1–61. "The Bible Commentary," vol. ii: Cook, "The Acts of the Apostles," pp. 351–386. Ellicott, "A New Testament Commentary for English Readers," vol. ii: Plumptre, "The Acts of the Apostles," pp. 1–28. Rackham, "The Acts of the Apostles," pp. 1–69. These commentaries will be designated hereafter by the names of the authors only.