The words of the text indicate that there was one fact which contributed greatly to sustain the miraculous character of the healing act that had been wrought. We might interpolate between this verse and the preceding - there could be no manner of doubt that this work was of God, "for the man," etc. We instantly recognize the force of the reasoning. When a man has suffered for forty years from physical deformity or rigidity and is restored in a moment, there is obviously some supernatural power brought into exercise. Long continuance in such a case immensely aggravates the difficulty and enhances the virtue of the cure. In this, as in so many other respects, the moral world answers to the material.

I. IN THE EARLIER YEARS THE SOUL IS RESPONSIVE TO THE TOUCH OF TRUTH. As God made us, and before we are acted upon and injured by the forces of evil, we are impressionable and flexible of soul. The mind is eager to learn and ready to receive; the conscience is quick to approve or to rebuke; the heart is tender and affectionate, readily responsive to goodness and to love; the soul is appreciative of that which is spiritually fair and beautiful; the will is open to change if cause be shown for reformation and return. This is the time when moral maladies can best be cured, when we may well hope that the heart will be healed of its sicknesses, and that the spirit will "be made whole" by the great Physician.

II. CONTINUANCE. IN SIN INDURATES THE SOUL. When a human soul has continued for forty years in an evil habit or in a state of sin, it has become hardened in its way. Conscious wrongdoing acts harmfully on every faculty of our nature.

1. It blinds "the eyes of the understanding."

2. It hardens the heart.

3. It weakens and blunts the conscience so that its stroke is decreasingly effective.

4. It stiffens and fixes the will in its chosen course. Thus it makes the man himself unapproachable, unimpressionable, incurable. They who are passing on from youth and young manhood into middle life, not having entered the kingdom of God, have urgent need to "consider their ways." They are reaching the moral condition in which their conversion to God is a thing of greatest difficulty and serious unlikelihood. In the Book of Life, if their name should be recorded, will it not be added, as a proof of the wonder-working power of the Spirit of God, "for the man was forty years old," etc.? Remember that

(1) salvation is never impossible: at twice forty years of age it is within the reach of penitence and faith; but

(2) it becomes growingly unlikely as the periods of human life pass by. The Holy Ghost saith, "To-day." - C.

A tolerably full report of two or three of St. Peter's sermons is given us in the Acts, and we may assume that they are fair specimens of his ordinary preaching. A striking likeness runs through them.

1. As to style he deals largely in quotations from the Old Testament, and shows how those quotations were fulfilled in Christ, adducing this correspondence as a proof of Messiah-ship. In respect of matter, it may be summed up in one sentence — "Whom ye have slain, but whom God hath raised up." It was not necessary for the apostles to bear witness to His death, for nobody disputed the fact. But His resurrection was not an "open" triumph. It therefore resolved itself into a matter of testimony, which testimony formed the chief burden of apostolic teaching. Reading the Epistles we cannot help observing a slight difference in tone. The atonement receives more attention, and the doctrinal significance of the resurrection more than the fact. Addressing unbelievers they dwell on the simple facts. Addressing believers they take the bare facts for granted, and expatiate on their doctrinal significance.

I. They TAUGHT. Teaching consists in(1) drawing out the mind and making it work on the object-matter presented to it;(2) presenting the object-matter to the mind, and bringing within its ken the proper materials of knowledge. The first is represented in "education," the second in "instruction." There must be power in the eye to see, and there must be light outside the eye in and on which sight may exercise itself. Eyes without light are purposeless; light without eyes is useless; good eyes and good light are necessary to clear vision.

1. Christianity educates men by teaching them to think. It leads out the mind, and develops its dormant faculties. The masses of men expend more thought upon religion than upon any other subject. The little thinking they do is chiefly in connection with the religion of Jesus Christ. And it stimulates thought not only in the vulgar, but also in the learned. Go to the British Museum; four out of every five books there discuss the problems of Christianity. There is a subtle, indescribable quality in Christianity eminently calculated to provoke thought. Just as the rising of the sun drives away slumber, the rays quietly but effectually tickling the drowsy eye into wakefulness, so Christianity pours such a flood of white radiance on the eyes that it feels constrained to open them. The presentation of Christianity to the mind constrains thought; and in the exercise of thought the world learns to think. The angel Uriel came down to Eden in search of the devil, and noticing a toad crouching at Eve's ear, he touched it with his mystic wand and up sprang an angel. A fallen one, it is true, but an angel still. Christianity possesses similar powers of transformation. If it only touch the rude, unlettered boor, there gradually will be unfolded a holy angel, glowing with enthusiasm for all that is noble and divine. The foremost nations are those which have come most largely under the influences of Christianity. The religions of the heathen are the greatest obstruction to their progress. Philosophy taught the learned to think, but Christianity aims at making every man a thinker, and man, to be a man, must be a thinker.

2. Christianity teaches men to know. That is the meaning of the word "instruct" — to pile up in the mind the proper materials of knowledge. No amount of hard thinking answers its purpose, unless it leads to knowing. Now, Christianity brings within the sweep of our intellectual vision verities which before lay inaccessible. This confers a vast advantage on us as compared with the mighty minds which lay outside the sphere of revelation. The philosophers are renowned merely for their thinking — indeed, they evolved and formulated the laws of thought for all succeeding generations. Nevertheless, their knowledge was small in quantity and poor in quality. They had excellent eyes; still they did not see very far, and what little they did see was shrouded in obscurity. Did the fault lie with the eyes? No; they lacked light. But this much-needed light the gospel abundantly supplies. Our eyes, maybe, are not so strong as theirs; but the medium through which we see is clearer, and the objects have been brought nearer.

3. Thinking answers not its paramount purpose except as it leads to knowing; and Christianity conjoins thinking and knowing, thereby perfectly fulfilling our idea of teaching. There is a school of philosophy which disparages thinking, and runs down the metaphysics of the ancients. This school — sometimes called the Positive, and sometimes the Utilitarian — judges thought by its material results. Christianity avoids this extreme — it encourages thinking more or less for its own sake; the profoundest Christian thinkers feel impelled by a kind of natural instinct to grapple with the questions which baffled the giants of ancient days. Another school swings to the other extreme, and disparages knowing. "If God," says Lessing, "was to hold Truth in one hand, and Search after Truth in the other, and offer me my choice, I should with all deference choose the Search after Truth in preference to the Truth itself." This is a mistake. To think is well, but to know is better. To hunt for truth is commendable, but to catch truth is more satisfactory. The Greek philosophers hunted well, but it was very little they caught. We do not hunt so well, nevertheless we catch more. Our children know more of God and the soul and eternity than the most accomplished writers of classic times. Christianity lays more stress on thinking than the Positivists; it lays more stress on knowing than the Transcendentalists; and thus it is the reconciliation of the opposite schools of philosophy.

II. They taught the PEOPLE. There .are two stages in religion.

1. The first is that in which is awakened within us reverence for the High — worship of that which is above us. The first essential in the education of the race as of the individual, is to cultivate this sense, and this the religion of the Old Testament was eminently calculated to do. God is seldom mentioned, but some sublime epithet is appended. The religions of nature served to engender fear; but a religion of revelation was necessary to engender reverence.

2. But Christianity marks a second stage — it teaches us also to reverence that which is under us; not only to worship God, but to compassionate and succour the great masses of men. In Plato's Republic the population is divided into the philosophers who govern, the soldiers who fight, and the people who serve; and the people are immured in slavery the most abject and helpless. Plato never entertained the idea that the vast bulk of mankind are capable of being enlightened, elevated, made pure and wise. But Jesus Christ cherished a larger hope of the human race, the "common people heard Him gladly." John the Baptist sent to ask Him the evidences of His Messiahship. "The blind receive their sight," etc., replied He, and, as the crowning proof, "the poor have the gospel preached unto them." The Saviour adduces this as a more convincing evidence than even His miracles. It was easier to suspend the laws of nature than reverse the usages of society.

3. But Christianity cultivates reverence for the high and reverence for the low. Did it teach the first only, it would establish gigantic despotisms, and authority would crush out freedom. Did it teach the second only, it would establish anarchy, and freedom would destroy all authority. But laying due emphasis on both, it serves as the mainstay of authority, and the sure guarantee of liberty. To the subjects it says — Submit yourselves to those who are above you. To the rulers it says — Respect the liberty of those who are under you. And thus touching the two extremes of government and filling all the space between, it is the very religion which covers all the world's wants.

III. They taught the people and PREACHED THROUGH JESUS THE RESURRECTION FROM THE DEAD.

1. They preached the fact of the resurrection by the example of Jesus. "This Jesus hath God raised up, whereof we are all witnesses." They preached it. They did not argue and weigh probabilities. The sages had thought and argued much, but left the subject in a state of chaotic uncertainty. What professes to be an historical fact must be judged by historical evidence, and the evidence the apostles brought forward was the undoubted witness of their bodily senses. We require no theories to confirm or confute that. But the Rationalists reply, "The evidence would suffice to establish beyond controversy any event in the history of Greece or Rome; but no amount of evidence can serve to establish the miraculous." That indeed is theorising with a vengeance! But you will notice that such reasoning shifts the ground of the argument from the realm of history to the province of science. Again we must remind sceptics that the resurrection of the Saviour is primarily an historical question. No amount of evidence can establish the miraculous! Then did they see miracles with their own eyes, still they would not believe. But any candid inquirer can see that such reasoning is not reason, but unbelief "The man who denies that God can perform miracles," says Rousseau, himself not on terms of amity with the Christian religion, "is not fit to be reasoned with — he should be sent to the lock-up."

2. They preached the doctrine of the resurrection. Christianity is first a religion of facts; and out of the facts grow the doctrines. First the Gospels, next the Epistles. First the foundation in history, next the development in doctrine. Jesus Christ is risen from the dead. What, then, is the legitimate conclusion? That there is life after death.

3. "Preaching through Jesus the resurrection from the dead," the apostles' doctrine was much in advance of the highest Gentile teaching. Philosophy unceasingly returned to this fascinating problem; but its utterances were vague, wavering, and contradictory. Is the soul of man immortal? Ages passed before the human mind was sufficiently educated to launch the question, and then philosophy could not return a decisive answer — it could only hope. Will the body survive death? Ancient speculation did not concern itself about this. Christianity has raised the masses of men to a loftier altitude of knowledge than the sublimest philosophers of the old world ever achieved, notwithstanding their strenuous lifelong efforts.

4. Their teaching is also much in advance of Judaism. Is man immortal? Very little is said on the matter in the books of Moses. No doubt it is implied, for Christ perceived it and beautifully evolved it in His conversation with the Sadducees; and we, reading the Pentateuch under the light of the gospel, can perceive in it certain other passages. As you come on to the Psalms the consciousness of immortality becomes more definite; Sheol becomes an important word in the writings of David and the Prophets. But still, when the Saviour appeared, Jewish opinion was divided as to the precise teaching of Judaism.

(J. Cynddylan Jones, D. D.)

Alexander, Annas, Barnabas, Caiaphas, David, Herod, John, Joseph, Joses, Peter, PilateCyprus, Jerusalem, Nazareth, Solomon's ColonnadeAct, Age, Forty, Healed, Healing, Health, Miracle, Performed, Power, Restoration, Shewed, Sign, Wrought1. The rulers of the Jews, offended with Peter's sermon,
3. imprison him and John.
5. After, upon examination
8. Peter boldly avouching the lame man to be healed by the name of Jesus,
11. and that only by the same Jesus we must be eternally saved,
13. they threaten him and John to preach no more in that name,
23. whereupon the church flees to prayer.
31. And God, by moving the place where they were assembled, testifies that he heard their prayer;
34. confirming the church with the gift of the Holy Spirit, and with mutual love and charity.

Acts 4:22

     5716   middle age

Acts 4:18-31

     5960   success

Acts 4:21-22

     1418   miracles, responses

Courage
Chester Cathedral, 1871. Acts iv. 13, 18-20. "Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. . . . And they called them, and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak …
Charles Kingsley—All Saints' Day and Other Sermons

February 16 Morning
Thy name is as ointment poured forth.--SONG 1:3. Christ . . . hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweetsmelling savour.--Unto you therefore which believe he is precious.--God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow.--In him dwelleth all the fulness of the Godhead bodily. If ye love me, keep my commandments.--The love of God is shed abroad in our hearts by the Holy …
Anonymous—Daily Light on the Daily Path

With and Like Christ
'Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.' --ACTS iv. 13. Two young Galilean fishermen, before the same formidable tribunal which a few weeks before had condemned their Master, might well have quailed. And evidently 'Annas, the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest,' were very much astonished …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Impossible Silence
'We cannot but speak the things which we have seen and heard.' --ACTS iv. 20. The context tells us that the Jewish Council were surprised, as they well might be, at the boldness of Peter and John, and traced it to their having been with Jesus. But do you remember that they were by no means bold when they were with Jesus, and that the bravery came after what, in ordinary circumstances, would have destroyed any of it in a man? A leader's execution is not a usual recipe for heartening his followers, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Wheat and the Tares
'And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common.' --ACTS iv. 32. 'And great fear came upon all the church, and upon as many as heard these things.'--ACTS v. 11. Once more Luke pauses and gives a general survey of the Church's condition. It comes in appropriately at the end of the account of the triumph over the first assault of civil authority, which assault …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The First Blast of Tempest
'And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 2. Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3. And they laid hands on them, and put them in hold unto the next day: for it was now even-tide. 4. Howbeit many of them which heard the word believed; and the number of the men was about five thousand. 5. And it came to pass on the morrow, that their rulers, and elders, and scribes, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Obedient Disobedience
'But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20. For we cannot but speak the things which we have seen and heard. 21. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. 22. For the man was above forty years old, on whom this miracle of healing was shewed. 23. And being let go they …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Servant and the Slaves
'Thy servant David...'; 'Thy Holy Servant Jesus...'; 'Thy servants...'--ACTS iv. 26, 27, 29. I do not often take fragments of Scripture for texts; but though these are fragments, their juxtaposition results in by no means fragmentary thoughts. There is obvious intention in the recurrence of the expression so frequently in so few verses, and to the elucidation of that intention my remarks will be directed. The words are parts of the Church's prayer on the occasion of its first collision with the civil …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Scriptural Christianity
"Whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head." Ezek. 33:4. "And they were all filled with the Holy Ghost." Acts 4:31. 1. The same expression occurs in the second chapter, where we read, "When the day of Pentecost was fully come, they were all" (the Apostles, with the women, and the mother of Jesus, and his brethren) "with one accord in one place. And suddenly there came a sound from heaven as of a rushing …
John Wesley—Sermons on Several Occasions

Christ's People --Imitators of Him
First, then, this morning, I will tell you what a Christian should be; secondly, I will tell you when he should be so; thirdly, why he should be so; and then fourthly how he can be so. I. As God may help us then, first of all, we will speak of WHAT A BELIEVER SHOULD BE. A Christian should be a striking likeness of Jesus Christ. You have read lives of Christ, beautifully and eloquently written, and you have admired the talent of the persons who could write so well; but the best life of Christ is his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

The Way of Salvation
What a great word that word "salvation" is! It includes the cleansing of our conscience from all past guilt, the delivery of our soul from all those propensities to evil which now so strongly predominate in us; it takes in, in fact, the undoing of all that Adam did. Salvation is the total restoration of man from his fallen estate; and yet it is something more than that, for God's salvation fixes our standing more secure than it was before we fell. It finds us broken in pieces by the sin of our first …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

A Manifestation of God in Answer to Prayer
A MANIFESTATION OF GOD IN ANSWER TO PRAYER ". . . When they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness." -- Acts 4:31. This remarkable manifestation of God reveals the effectiveness of prevailing prayer. It vividly discloses the fact that prayer can accomplish much. It is apparent that neither the apostles, nor the assembled company of devout believers were astonished at the marvelous …
T. M. Anderson—Prayer Availeth Much

Against the Modern Free-Thinkers.
Sir, THERE arrived in this neighbourhood, two days ago, one of your gay gentlemen of the town, who being attended at his entry with a servant of his own, besides a countryman he had taken up for a guide, excited the curiosity of the village to learn whence and what he might be. The countryman (to whom they applied as most easy of access) knew little more than that the gentleman came from London to travel and see fashions, and was, as he heard say, a Free-thinker; what religion that might be he could …
Joseph Addison—The Evidences of the Christian Religion, with Additional Discourses

The Church of God.
More than one hundred times the words church and churches are used in the New Testament. It is always translated from ekklesia. Most translators agree that a more correct translation of this Greek word would have been congregation. "The church of God" would then have read, "Congregation of God." "The church of the first-born" would have read, "The congregation of the first-born." The church that was at Antioch would have read, "The congregation that was at Antioch," etc. What Is The Church Or …
Charles Ebert Orr—The Gospel Day

Paul at Sea. Acts xxvii. 22-25.
"There's no hope," said the captain, "the ship cannot live in such a storm." "There's no hope," said the military officer, "we shall never see Rome." "There's no hope," said the prisoners, "we shall die at sea instead of on the scaffold." One prisoner, however, had hope, and in the long run made all his companions to hope. Paul cried out, "BE OF GOOD CHEER, FOR THERE STOOD BY ME THIS NIGHT THE ANGEL OF GOD, WHOSE I AM, AND WHOM I SERVE, SAYING, FEAR NOT, PAUL, THOU MUST BE BROUGHT BEFORE CAESAR, …
Thomas Champness—Broken Bread

"And all that Believed were Together. " Acts 4:44.
"And all that believed were together." Acts 4:44. 1 Restore, O Father! to our times restore The peace which filled thine infant church of yore; Ere lust of power had sown the seeds of strife, And quenched the new-born charities of life. 2 O never more may differing judgments part From kindly sympathy a brother's heart; But linked in one, believing thousands kneel, And share with each the sacred joy they feel. 3 From soul to soul, quick as the sunbeam's ray, Let concord spread one universal …
J.G. Adams—Hymns for Christian Devotion

Ananias and Sapphira
BY REV. GEORGE MILLIGAN, M.A., D.D. One of the most striking features of the early Christian Church was what we have come to know as Christian Communism, or as the historian describes it in Acts iv, 32: "And the multitude of them that believed were of one heart and soul: and not one of them said that aught of the things which he possessed was his own; but they had all things common." It is a bright and a pleasing picture that is thus presented. Nor is it difficult to understand how such a spirit …
George Milligan—Men of the Bible; Some Lesser-Known

Whether Explicit Belief in the Mystery of the Incarnation of Christ is Necessary for the Salvation of Everybody
Whether Explicit Belief in the Mystery of the Incarnation of Christ is Necessary for the Salvation of Everybody We proceed to the seventh article thus: 1. It seems that explicit belief in the mystery of the incarnation of Christ is not necessary for the salvation of everybody. A man is not required to have explicit belief in matters of which angels are ignorant, since the faith is made explicit by divine revelation, which reaches men through the medium of angels, as was said in the preceding article. …
Aquinas—Nature and Grace

St. Cyprian.
PART I (AD 200-253) About the same time with Origen lived St Cyprian, bishop of Carthage. He was born about the year 200, and had been long famous as a professor of heathen learning, when he was converted at the age of forty-five. He then gave up his calling as a teacher, and, like the first Christians at Jerusalem (Acts iv. 34f), he sold a fine house and gardens, which he had near the town, and gave the price, with a large part of his other money, to the poor. He became one of the clergy of Carthage, …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether There is but one Divine Law?
Objection 1: It would seem that there is but one Divine law. Because, where there is one king in one kingdom there is but one law. Now the whole of mankind is compared to God as to one king, according to Ps. 46:8: "God is the King of all the earth." Therefore there is but one Divine law. Objection 2: Further, every law is directed to the end which the lawgiver intends for those for whom he makes the law. But God intends one and the same thing for all men; since according to 1 Tim. 2:4: "He will have …
Saint Thomas Aquinas—Summa Theologica

Whether it is Necessary for the Salvation of All, that they Should Believe Explicitly in the Mystery of Christ?
Objection 1: It would seem that it is not necessary for the salvation of all that they should believe explicitly in the mystery of Christ. For man is not bound to believe explicitly what the angels are ignorant about: since the unfolding of faith is the result of Divine revelation, which reaches man by means of the angels, as stated above [2287](A[6]; [2288]FP, Q[111], A[1]). Now even the angels were in ignorance of the mystery of the Incarnation: hence, according to the commentary of Dionysius (Coel. …
Saint Thomas Aquinas—Summa Theologica

Whether all are Bound to Receive Baptism?
Objection 1: It seems that not all are bound to receive Baptism. For Christ did not narrow man's road to salvation. But before Christ's coming men could be saved without Baptism: therefore also after Christ's coming. Objection 2: Further, Baptism seems to have been instituted principally as a remedy for original sin. Now, since a man who is baptized is without original sin, it seems that he cannot transmit it to his children. Therefore it seems that the children of those who have been baptized, should …
Saint Thomas Aquinas—Summa Theologica

Whether Christ Worked Miracles Fittingly on Men?
Objection 1: It would seem that Christ worked miracles unfittingly on men. For in man the soul is of more import than the body. Now Christ worked many miracles on bodies, but we do not read of His working any miracles on souls: for neither did He convert any unbelievers to the faith mightily, but by persuading and convincing them with outward miracles, nor is it related of Him that He made wise men out of fools. Therefore it seems that He worked miracles on men in an unfitting manner. Objection 2: …
Saint Thomas Aquinas—Summa Theologica

Whether Christ Suffered in a Suitable Place?
Objection 1: It would seem that Christ did not suffer in a suitable place. For Christ suffered according to His human nature, which was conceived in Nazareth and born in Bethlehem. Consequently it seems that He ought not to have suffered in Jerusalem, but in Nazareth or Bethlehem. Objection 2: Further, the reality ought to correspond with the figure. But Christ's Passion was prefigured by the sacrifices of the Old Law, and these were offered up in the Temple. Therefore it seems that Christ ought …
Saint Thomas Aquinas—Summa Theologica

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