Then Peter, filled with the Holy Spirit, said to them, “You rulers of the people, and elders of Israel, if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, may it be known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, this man stands here before you whole in him. He is ‘the stone which was regarded as worthless by you, the builders, which has become the head of the corner.’ There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!”
Parallel Translations
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Then Peter, filled with the Holy Spirit, said to them, “You rulers of the people, and elders of Israel,
if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed,
may it be known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, this man stands here before you whole in him.
He is ‘the stone which was regarded as worthless by you, the builders, which has become the head of the corner.’
There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!”
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Then Peter full of the holy goost sayd vnto them: ye rulars of the people and elders of Israel
yf we this daye are examined of the good dede done to the sycke man by what meanes he is made whoale:
be that knowen vnto you all and to the people of Israel that in the name of Iesus Christ of Nazareth whom ye crucified and whom God raysed agayne from deeth: even by him doth this man stonde here present before you whoale.
This is the stone cast a syde of you bylders which is set in the chefe place of the corner.
Nether is ther salvacion in eny other. Nor yet also is ther eny other name geven to men wherin we must be saved.
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Then Peter ful of the holy Ghost, said vnto them, Ye rulers of the people, and Elders of Israel,
For as much as we this day are examined of the good deede done to the impotent man, to wit, by what meanes he is made whole,
Be it knowen vnto you all, and to all the people of Israel, that by the Name of Jesus Christ of Nazareth, whom ye haue crucified, whome God raised againe from the dead, euen by him doth this man stand here before you, whole.
This is the stone cast aside of you builders which is become the head of the corner.
Neither is there saluation in any other: for among men there is giuen none other Name vnder heauen, whereby we must be saued.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (56)
- John 14:6 (v12) Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father, except through me.
- 1 Corinthians 3:11 (v12) For no one can lay any other foundation than that which has been laid, which is Jesus Christ.
- John 3:36 (v12) One who believes in the Son has eternal life, but one who disobeys the Son won’t see life, but the wrath of God remains on him.”
- 1 Timothy 2:5-6 (v12) For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, the testimony in…
- 1 John 5:11-12 (v12) The testimony is this, that God gave to us eternal life, and this life is in his Son. He who has the Son has the life. He who doesn’t have…
Show all 56 cross-references
- Acts 10:42-43 (v12) He commanded us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. All…
- Mark 16:15-16 (v12) He said to them, “Go into all the world, and preach the Good News to the whole creation. He who believes and is baptized will be saved; but…
- Luke 24:47 (v12) and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
- Matthew 1:21 (v12) She shall give birth to a son. You shall name him Jesus, for it is he who shall save his people from their sins.”
- Hebrews 2:3 (v12) how will we escape if we neglect so great a salvation—which at the first having been spoken through the Lord, was confirmed to us by those…
- Revelation 20:15 (v12) If anyone was not found written in the book of life, he was cast into the lake of fire.
- Revelation 7:9-10 (v12) After these things I looked, and behold, a great multitude, which no man could count, out of every nation and of all tribes, peoples, and…
- Psalms 45:17 (v12) I will make your name to be remembered in all generations. Therefore the peoples shall give you thanks forever and ever.
- Psalms 118:22-23 (v11) The stone which the builders rejected has become the cornerstone. This is Yahweh’s doing. It is marvelous in our eyes.
- Hebrews 12:25 (v12) See that you don’t refuse him who speaks. For if they didn’t escape when they refused him who warned on the earth, how much more will we…
- Colossians 1:23 (v12) if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the Good News which you heard,…
- Isaiah 28:16 (v11) Therefore the Lord Yahweh says, “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone of a sure…
- Mark 12:10-12 (v11) Haven’t you even read this Scripture: ‘The stone which the builders rejected was made the head of the corner. This was from the Lord. It is…
- Matthew 21:42-45 (v11) Jesus said to them, “Did you never read in the Scriptures, ‘The stone which the builders rejected was made the head of the corner. This was…
- Ephesians 2:20-22 (v11) being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; in whom the whole building,…
- 1 Peter 2:6-8 (v11) Because it is contained in Scripture, “Behold, I lay in Zion a chief cornerstone, chosen and precious: He who believes in him will not be…
- Job 41:11 (v12) Who has first given to me, that I should repay him? Everything under the heavens is mine.
- Luke 20:16-18 (v11) He will come and destroy these farmers, and will give the vineyard to others.” When they heard that, they said, “May that never be!” But he…
- Zechariah 3:9 (v11) For, behold, the stone that I have set before Joshua; on one stone are seven eyes: behold, I will engrave its engraving,’ says Yahweh of…
- Luke 12:11-12 (v8) When they bring you before the synagogues, the rulers, and the authorities, don’t be anxious how or what you will answer, or what you will…
- Acts 3:6 (v10) But Peter said, “I have no silver or gold, but what I have, that I give you. In the name of Jesus Christ of Nazareth, get up and walk!”
- Acts 5:29-32 (v10) But Peter and the apostles answered, “We must obey God rather than men. The God of our fathers raised up Jesus, whom you killed, hanging…
- Zechariah 4:6-7 (v11) Then he answered and spoke to me, saying, “This is Yahweh’s word to Zerubbabel, saying, ‘Not by might, nor by power, but by my Spirit,’…
- Matthew 10:19-20 (v8) But when they deliver you up, don’t be anxious how or what you will say, for it will be given you in that hour what you will say. For it is…
- Acts 2:36 (v10) “Let all the house of Israel therefore know certainly that God has made him both Lord and Christ, this Jesus whom you crucified.”
- Daniel 3:18 (v10) But if not, let it be known to you, O king, that we will not serve your gods or worship the golden image which you have set up.”
- Matthew 27:63-66 (v10) saying, “Sir, we remember what that deceiver said while he was still alive: ‘After three days I will rise again.’ Command therefore that…
- Luke 21:14-15 (v8) Settle it therefore in your hearts not to meditate beforehand how to answer, for I will give you a mouth and wisdom which all your…
- Acts 2:4 (v8) They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.
- Acts 2:22-24 (v10) “Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by…
- Acts 3:13-16 (v10) The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied in the…
- Acts 10:40-42 (v10) God raised him up the third day, and gave him to be revealed, not to all the people, but to witnesses who were chosen before by God, to us,…
- Acts 28:28 (v10) “Be it known therefore to you, that the salvation of God is sent to the nations, and they will listen.”
- Jeremiah 42:19-20 (v10) “Yahweh has spoken concerning you, remnant of Judah, ‘Don’t go into Egypt!’ Know certainly that I have testified to you today. For you have…
- Matthew 28:11-15 (v10) Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened. When…
- Acts 3:7 (v9) He took him by the right hand and raised him up. Immediately his feet and his ankle bones received strength.
- Acts 4:31 (v8) When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the…
- Acts 7:55 (v8) But he, being full of the Holy Spirit, looked up steadfastly into heaven and saw the glory of God, and Jesus standing on the right hand of…
- Acts 13:29-41 (v10) When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. But God raised…
- Romans 1:4 (v10) who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our…
- 1 Peter 3:15-17 (v9) But sanctify the Lord God in your hearts. Always be ready to give an answer to everyone who asks you a reason concerning the hope that is…
- Luke 23:13 (v8) Pilate called together the chief priests, the rulers, and the people,
- John 10:32 (v9) Jesus answered them, “I have shown you many good works from my Father. For which of those works do you stone me?”
- John 7:23 (v9) If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man…
- Acts 4:5 (v8) In the morning, their rulers, elders, and scribes were gathered together in Jerusalem.
- 1 Peter 4:14 (v9) If you are insulted for the name of Christ, you are blessed; because the Spirit of glory and of God rests on you. On their part he is…
- Proverbs 28:1 (v11) The wicked flee when no one pursues; but the righteous are as bold as a lion.
- Isaiah 58:1-2 (v11) “Cry aloud! Don’t spare! Lift up your voice like a trumpet! Declare to my people their disobedience, and to the house of Jacob their sins.…
- Mark 9:12 (v11) He said to them, “Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many…
- Acts 7:52 (v11) Which of the prophets didn’t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now…
- 2 Corinthians 3:12 (v11) Having therefore such a hope, we use great boldness of speech,
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (23 sources)
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John Calvin 1540 · Public Domain On vv8–12 8. Peter, being filled with the Holy Ghost It…
8. Peter, being filled with the Holy Ghost It is not without great cause that Luke addeth this, to the end we may know that Peter spake not with such a majesty of himself. And surely, seeing he had denied his Master, Christ, being afraid at the voice of a silly woman, (Matthew 26:70,) he should have utterly fainted in such an assembly, when he did only behold their pomp, unless he had been upholden by the power of the Spirit. He had great need of wisdom and strength. He excelleth in both these so much, that his answer is indeed divine. He is another manner of man here than he was before. Furthermore, this profiteth us two manner of ways. For this title, or commendation, is of no small force to set forth the doctrine which shall follow immediately, when it is said that it came from the Holy God, [Spirit.] And we are taught to crave at the hands of the Lord the Spirit of wisdom and strength, when we make profession of our faith, to direct our hearts and minds. The fullness of the Spirit is taken for a large and no common measure.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv9, 10, 12 Wolves which succeed true pastors plead their own cause,…
Wolves which succeed true pastors plead their own cause, and not God’s neither the Churches’.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–12 8 Then Peter, filled with the Holy Ghost, said…
8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,
Ver. 8. Filled with the Holy Ghost] i.e. with wisdom and fortitude, according to Christ’s promise, Mat 10:19-20 Luk 21:15. {See Trapp on "Mat 10:19"} {See Trapp on "Mat 10:20"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv8–12 Filled with the Holy Ghost; guiding and strengthening of…
Filled with the Holy Ghost; guiding and strengthening of him in what he did speak, by which so mightily Peter differed from himself, that though formerly he was afraid of a servant, and denied our Saviour, now he is not afraid before the rulers to confess him.
Rulers of the people, and elders of Israel: see Act 4:5. These were especially the great council, in imitation of the seventy, which Moses appointed by God’s command to help him in the burden of his government, Num 11:16,24.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v12 Observe here, 1. A positive assertion, that there is…
Observe here, 1. A positive assertion, that there is no salvation but by Christ; or, that besides, or without him, there is no possibility of salvation, either for Jew of Gentile; both those under the Old Testament have, one and the same common Saviour.
Observe, 2. The ground and reason of this confident assertion, That there is no salvation but by Christ; namely, because there is no other name given under heaven by which we must be saved:
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That is, no other person designed or appointed by God, to be the author of redemption to, and procurer of salvation for, a lost and miserable world, but only Christ.
Take we good heed then, that we do not reject or set him at naught; for in rejecting of Christ, we reject the wisdom of God, the authority of God, the love of God, yea, the salvation of God.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv8–12 Then Peter, filled with the Holy Ghost,.... At that…
Then Peter, filled with the Holy Ghost,.... At that very instant, having received a fresh measure of the gifts and graces of the Spirit, besides what he had poured forth upon him at the day of Pentecost; so that he had great courage and presence of mind, and freedom of speech, as Christ had promised his disciples they should have, when they were brought before governors and magistrates, Mat 10:18. The case was much altered with Peter, he who but a little while ago was frightened by a servant maid, now stands before the Jewish sanhedrim, with undaunted courage and resolution:
and said unto them, ye rulers of the people, and elders of Israel; he addresses them in a very handsome manner, and gives them their proper titles as magistrates; which ought to be done by men and Christians; honour should be given, to whom honour is due: the Vulgate Latin, Syriac, and Ethiopic versions, and some copies, add "hear", which seems very necessary; he called for audience, or desired to be heard a few words, in the defence of himself and fellow apostle, and in answer to their questions.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8, 10, 11, 12 Then Peter, filled with the Holy Ghost - That…
Then Peter, filled with the Holy Ghost - That moment. God moves his instruments, not when they please, but just when he sees it needful. Ye rulers - He gives them the honour due to their office.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–12 Verse 8. Then Peter, filled with the Holy Ghost]…
Verse 8. Then Peter, filled with the Holy Ghost] Which guided him into all truth, and raised him far above the fear of man; placing him in a widely different state of mind to that in which he was found when, in the hall of Caiaphas, he denied his Master, through fear of a servant girl. But now was fulfilled the promise of Christ, Mt 10:18-20; And ye shall be brought before governors and kings for my sake; but take no thought how or what ye shall speak; for it is not ye that speak, but the Spirit of your Father that speaketh in you.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v8 Act 4:8-12. Then Peter, filled with the Holy Ghost…
Act 4:8-12. Then Peter, filled with the Holy Ghost — That moment, according to the promise of his now glorified Master, (Mat 10:20; Mar 13:11,) which was upon this occasion remarkably verified; said unto them — With the utmost freedom; Ye rulers of the people, &c. — He gives them the honour due to their office. If we this day be examined — And called to an account as criminals, about the good deed — Greek, ευεργεσια, the good work, or benefit, done to the impotent man, and you want us to declare by what means he is delivered from his calamitous state, and made whole — Σεσωσται, is cured or saved: be it known unto you — Probably the herald of God proclaimed this with a loud voice: that by the name of Jesus, whom ye lately crucified — With all the marks of detestation and contempt, as a criminal worthy of the most infamous death, but whom God raised from the dead — These rulers and elders knew in their own consciences that it was so. And, though they had hired the soldiers to tell a most senseless and incredible tale to the contrary, (Mat 28:12-15,) yet it is observable, they did not, so far as we can know, dare to plead it before Peter and John. Even by him — By his power and goodness; doth this man — Cripple though he was from his mother’s womb, as you well know; stand here before you whole — Perfectly sound and well. This is the stone set at naught of you builders — That is, of you, who by your office should have been, and who professed to be, builders of God’s church, which, through the power of God, is become the head of the corner — To which the whole building owes its strength, its union, and its beauty. See notes on Psa 118:22. Neither is there salvation — Temporal or spiritual; in any other: for there is no other name, &c., whereby we must be saved — The apostle, in this passage, uses a beautiful gradation from the temporal deliverance which had been wrought for the poor cripple, by the power of Christ, to that of a nobler and more important kind, which is wrought by Christ for impotent and sinful souls. He therein follows the admirable custom of his great Lord and Master, who continually took occasion from earthly to speak of heavenly things.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8–12 Filled with the Holy Ghost - See the notes…
Filled with the Holy Ghost - See the notes on Act 2:4.
Ye rulers ... - Peter addressed the Sanhedrin with perfect respect. He did not call in question their authority to propose this question. He seemed to regard this as a favorable opportunity to declare the truth and state the evidence of the Christian religion. In this he acted on the principle of the injunction which he himself afterward gave 1Pe 3:15, “Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear.” Innocence is willing to be questioned; and a believer in the truth will rejoice in any opportunity to state the evidence of what is believed. It is remarkable, also, that this was before the Great Council of the nation - the body that was clothed with the highest authority. Peter could not have forgotten that before this very council, and these very men, his Master had been arraigned and condemned; nor could he have forgotten that in the very room where this same council was convened to try his Lord, he had himself shrunk from an honest avowal of attachment to him, and shamefully and profanely denied him.
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That he was now able to stand boldly before this same tribunal evinced a remarkable change in his feelings, and was a most clear and impressive proof of the genuineness of his repentance when he went out and wept bitterly. Compare Luk 22:54-62. And we may remark here, that one of the most clear evidences of the sincerity of repentance is when it leads to a result like this. So deeply was the heart of Peter affected by his sin Luk 22:62, and so genuine was his sorrow, that he doubtless remembered his crime on this occasion, and the memory of it inspired him with boldness. It may be further remarked, that one evidence of the genuineness of repentance is a desire to repair the evil which is done by crime. Peter had done dishonor to his Master and his cause in the presence of the great council of the nation. Nothing, on such an occasion, would be more likely to do injury to the cause than for one of the disciples of the Saviour to deny him - one of his followers to be guilty of profaneness and falsehood. But here was an opportunity, in some degree, at least, to repair the evil. Before the same council, in the same city, and in the presence. of the same people, it is not an unnatural supposition that Peter rejoiced that he might have opportunity to bear his testimony to the divine mission of the Saviour whom he had before denied. By using the customary language of respect applied to the Great Council, Peter also has shown us that it is proper to evince respect for office and for those in power. Religion requires us to render this homage, and to treat men in office with deference, Mat 22:21; Rom 13:7; 1Pe 2:13-17.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v10 Name of our Lord Jesus. From this, St. John…
Name of our Lord Jesus. From this, St. John Chrysostom takes occasion to make several pathetic exhortations against swearing and profaning this adorable name. What profit do you propose to yourselves by abusing this name? Is it to gain credit to your discourse? So you will tell me; but, believe me, you are mistaken: if people saw you respected oaths, and were afraid to make free with them, then they would believe you. Not when you give them to understand that you undervalue them, by your frequent abuse of them. Break then so profane a custom. It will cost you neither money nor labour to do so: you are not required to part with any gratification for this purpose. Use only at the beginning a little diligence, and you will easily overcome so idle a practice. Wish, and it is done. (St. John Chrysostom, super Act. sparsim.) (Haydock) --- Whom you crucified. St. Peter, without fear or apprehension, openly and boldly tells them of their heinous crime: that Christ is the head corner stone, which they had rejected, as Christ himself had told them, (Matthew xii. 10.) and that there is no name under heaven given to men to be saved by. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8, 10, 11, 12 Then, filled with the Holy Ghost, said--(See Mar 13:11;…
Then, filled with the Holy Ghost, said--(See Mar 13:11; Luk 21:15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8–12 8. Filled with the Holy Ghost—The fresh, sanctifying, inspiring,…
8. Filled with the Holy Ghost—The fresh, sanctifying, inspiring, and empowering Spirit of the Pentecost.
Fourth Speech of Peter—that before the Sanhedrin, 8-12.
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Peter’s four speeches rise in a climax both of publicity and magnanimous boldness. The first was to the inner circle of the eleven; the second was before the pentecostal assembly; the third was before the Jews in Solomon’s Porch; this last is before the high court of the nation. The first filled up the ranks of the young Church; the second pronounced its manifesto; the third opened its aggressive movement upon Israel; this fourth announces the separation between the now dead Church of the past and the new living Church of the future.
Face to face stand the representatives of obsolete Judaism and those of vital Christianity. Here is commenced the rupture. Here the two begin to branch off, the apparently stronger into weakness and withering; the weaker into growth and power, revealing itself as the actual trunk. Says Wordsworth: “May not Caiaphas and Cephas be from the same root, כיפא? At first Cephas had quailed before Caiaphas, but now that the Holy Ghost is given, Caiaphas cannot resist Cephas, (Act_4:14;) the one falls, the other rises.”
Ye rulers—As secular magistrates whom, in all things unforbidden of God, we are bound to obey.
Elders of Israel—The religious representatives of the old theocracy, who are bound to follow the divine order.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–12 8. Then Peter, filled with the Holy Ghost] The…
8. Then Peter, filled with the Holy Ghost] The Spirit of God upon him had changed him “into another man.” Cf. 1Sa_10:6.
said unto them, Ye rulers of the people] For this was the highest judicial tribunal which the Jews had.
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and elders of Israel] The best authorities omit of Israel. The council was composed of the chief priests, i.e. the heads of each of the twenty-four classes into which the priests were divided, the scribes, men who were skilled in all the Jewish law, and the elders, grave and learned men chosen to complete the number, which is stated to have been in all seventy-one.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8–12 (8) Then Peter, filled with the Holy Ghost.—The tense…
(8) Then Peter, filled with the Holy Ghost.—The tense implies an immediate sudden inspiration, giving the wisdom and courage and words which were needed at the time. The promises of Mat_10:19-20, Luk_21:14-15, were abundantly fulfilled. The coincidence of names in the juxtaposition of the representatives of the new and the older Israel is striking. On each side there was a John; on each a Cephas, or Caiaphas, the two names possibly coming from the same root, or, at any rate, closely alike in sound. A few weeks back Peter had quailed before the soldiers and servants in the high priest’s palace. Now he stands before the Sanhedrin and speaks, in the language of respect, it is true, but also in that of unflinching boldness. We may, perhaps, trace a greater deference in the language of the Galilean fisherman, “Ye rulers of the people,” than in the “Men and brethren” of St. Paul (Act_23:1; Act_23:6), who was more familiar with the members of the court, and stood in less awe of them.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8–12 Elders for elders of Israel, A.V. and T.R. Filled…
Elders for elders of Israel, A.V. and T.R. Filled with the Holy Ghost; in direct fulfillment of the promise (Mar_13:11; Luk_12:12 Luk_21:14, Luk_21:15; comp. Act_7:55) St. Peter addresses them with all respect. (see Mat_23:2)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v12 Neither is there salvation in any other.
Act_4:12
Neither is there salvation in any other.
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Salvation in none other
This is--
1. The substance of every apostolic announcement.
2. The experience of every pardoned sinner.
3. The strength of every courageous confession.
4. The foundation of all missionary preaching of the Church. (J. P. Lange, D. D.)
Salvation in Christ alone
I. Salvation is a subject of world-wide interest, for all need it.
1. The infant at birth needs salvation, and unless kindly hands save it, and minister to its necessities, it must perish. Through Childhood the saving interposition of others is needed. Even in manhood there is constant exposure to dangers, salvation from which is required. In age, sickness, and sorrow, how great is the need of temporal succour and salvation!
2. The unhappy fall of our first parents has involved all their descendants in ruin. By it the human race has been brought into imminent peril (Rom_3:10; Rom_3:23; Eze_18:4). Nor is the danger of sinners the less real because they are ignorant of it, or affect to make light of it. See to it that you neglect not so great salvation. To give prior consideration to any earthly consideration, however pressing, is a terrible mistake.
II. Salvation in Christ.
1. With the general outlines of the plan of salvation in Christ we are all happily familiar. We know how the Divine pity was extended to man in his fallen estate (Job_33:24). Christ undertook our cause, and purchased our salvation by His death (Isa_53:5; Rom_5:6; Rom_5:8; 1Pe_2:24; 1Pe_3:18). Now, since Christ was really God, His sufferings had an infinite value, and His life might well be regarded as more than an equivalent for the life of guilty man; and since He was perfectly man, it was both possible and proper for Him to take mans place, endure his punishment, and procure his salvation, so that God can be, and is just, and the justifier of him which believeth in Jesus (Rom_3:26).
2. The conditions on which this salvation is bestowed are also familiar, viz., repentance and faith (Act_20:21). Compliance with these conditions is necessary. Nor can you justly complain of this. The seaman, provided with chart and compass, and instructions as to their use, who refuses to follow his instructions, and perishes, has only himself to blame. The man who has taken poison, and refuses the antidote, will have but scant pity.
3. And how much does the expression salvation in Christ include?
(1) By it the mind is brought in contact with the entire range of human history. We are led to think of the fall of our first parents, the promise of a Deliverer in the seed of the woman, the types and shadows of the patriarchal and Mosaic dispensations, the incarnation of the Messiah, His atoning death, His triumphant resurrection and ascension, the mission of the Holy Spirit as His representative and administrator until He shall come again, His high-priestly intercession and mediatorial reign, the coming judgment of quick and dead.
(2) Nor are thoughts connected with the salvation of the individual less full of interest. Salvation in Christ comprehends the first dawn of conviction of sin, the apprehension of the plan of salvation, the exercise of repentance and faith, the joy of forgiveness, adoption, and renewal, a life of holiness and usefulness, with its vicissitudes, its conflicts, and its triumphs, conquest of death, entrance into heaven, everlasting life in Gods presence, where there is fulness of joy, the light of perfect knowledge, the glow of perfect love, the rapture of perfect felicity, and all this for ever.
4. This salvation, as it is needed by all, is adapted to all. Of all so-called faiths the gospel alone is equally suited to all latitudes and Lives. Some religions can only flourish in certain countries, just as some kinds of food are peculiar to certain climates; but this seed of the kingdom is like corn--wherever man lives it will grow.
5. And this greatest of all blessings, while adapted to all, is intended for all. It is cause for thankfulness that the chief blessings even of this world are not the exclusive property of the great and wealthy. And salvation may be the portion of the poor as well as of the rich. Moreover, it may be embraced by the illiterate as well as by the learned.
6. This salvation is in the name of Christ. Amongst the Jews a mystic virtue was supposed to be attached to certain names (chap. 19:14-16). And we rejoice to know that the name of Jesus is still the most potent of charms, and is invested with glorious mystic and saving properties.
III. Salvation in Christ alone.
1. With regard to the salvation of the race, of no other being except Christ has it ever been affirmed, He is the propitiation for the sins of the whole world (1Jn_2:2). Christ, however, having redeemed all, claims the homage and the hearts of all (1Ti_4:10).
2. As to the salvation of the individual, this, too, is to be had in Christ alone.
(1) We cannot save ourselves. The poor sinner under conviction resolves, it may be, to turn over a new leaf, but the first thing he does is to make a blot at the top of the next page. But even supposing he could succeed, what would it profit him while his former sins still cried for vengeance? For a sinner to undertake to lead a moral life henceforward is merely like a bankrupt promising his creditors that for the future he will always pay cash. Nor can we save ourselves by the merit of our penitence and faith. Impenitence is a perpetuation and aggravation of sin; but penitence has in it no atoning efficacy. And unbelief--the refusal to accept Christ--is a sin; but faith is not a meritorious act which earns salvation.
(2) And as we cannot save ourselves, so also no other human being can save us. We would not undervalue the loving efforts of others for our salvation. Who can tell how much those of us who are now saved owe to the examples, counsels, prayers, and faith of pious parents and devoted friends? The conditions of salvation cannot be fulfilled by proxy.
(3) Nor can any human system save us.
(a) Look at the various systems of heathenism. How degrading and demoralising their teaching and tendency!
(b) Sometimes an impious priesthood has professed to dispense salvation by external religious rites and sacramental efficacy; but such a claim is mere blasphemy.
(c) Philosophy has often made proud pretensions as to the elevation and salvation of mankind, but her actual performances have not been such as to warrant boasting. Education and civilisation may do much for man; but with regard to his sorest need they are helpless. The greatest benefits which it is in their power to bestow may be enjoyed, and enjoyed to the full, by sinners whose end is everlasting destruction. In the great work of human redemption Christ is absolutely alone (Isa_63:1-3; Isa_45:22; Mat_1:21; Heb_7:25). (A. O. Smith, B. A.)
Salvation by Christ alone
I. What is implied. That there is salvation for us in Christ, we appeal--
1. To the typical representations of Christ. There were a great variety of sacrifices under the law which typified the Lord Jesus Christ.
2. To the positive declarations concerning Him. Nothing can be conceived more clear and strong than the Scripture declarations of Christs sufficiency to save. How forcibly has the prophet marked the extent (Isa_45:22), the fulness (Isa_1:18), and the freeness (Isa_55:1-2) of His salvation!
3. To matter of fact. We can draw aside the veil of heaven, and point to some before the throne of God who are such monuments of grace as leave no doubt respecting the sufficiency of Christ to save any others whatsoever. Let us now turn our attention to--
II. What is expressed. It is of infinite importance to every one of us to know that, as there is salvation for us in Christ, so there is no salvation in any other.
1. There is not.
(1) In whom else can we find the requisites of a Saviour? In whom can we find a sufficiency, either of merit to justify, or of power to renew, a sinner? If we should apply to the highest angel in heaven to give us of his merit, he would tell us that he himself is only an unprofitable servant; for that he does no more than is his duty to do (Luk_17:10). If we should intreat him to change our hearts, he would confess his utter inability to effect so great a work. Shall we then look to ourselves? We are full of sin.
(2) If there were any other Saviour, the most eminent of Gods servants would have had some intimation of it. Abraham (Rom_4:3-5); David would probably have been acquainted with such an important fact in order to his own salvation; but he sought refuge in none but Christ (Psa_51:7). We might hope at least that some information of this kind would have been given to the Apostle Paul (Php_3:9; 1Co_2:2).
2. There cannot be. We are warranted by the Scriptures to say that, consistently with His honour, as the Moral Governor of the universe, man could not have been saved without a Mediator: nor could any Mediator besides Jesus have been found to execute all that was necessary for our salvation. But there is yet another ground on which we may deny that any other could save us, namely, that if we were indebted to any other, either for righteousness or strength, we could not join in the songs of the redeemed in heaven, but must separate from the heavenly choir (Rev_7:9-10), and ascribe to ourselves, or to some other, the honour of our salvation. And how would this comport with the dignity of Jehovah, who has determined that no flesh should glory in His presence?
Address--
1. The careless. Wherefore are men so indifferent about their spiritual concerns? Is it that they are in no danger of perishing? Surely the very circumstance of Christ being sent down from heaven to die for us is enough to alarm all our fears, and to convince us that, if the salvation offered us could be procured by none but Him, the danger of those who are not interested in Him must be inexpressibly great.
2. The self-righteous. It is difficult to convince those who are looking to Christ in part that they are really renouncing Christ altogether.
3. The desponding. By nature and practice. Let none complain as though they were beyond the reach of mercy: for there is nothing impossible with Jesus: with Him there is mercy; with Him is plenteous redemption; and He shall redeem Israel from all his sins (Act_3:16; Act_4:10). (Theological Sketch-Book.)
Salvation only from above
In Germany there was a prison of exquisite beauty; its floors and walls were highly polished; it was roofless, and the prisoner could look out upon the beautiful sky. A prisoner was placed therein, and for a moment congratulated himself upon the polish and splendour of his apartments; he could freely breathe the fresh air and see the stars that decked the brow of night, or the sun that rose in glory; but after a time he observed that the walls were gradually approaching him, softly as the fall of the dew from the hand of night; noiselessly, as by the force of gravitation, those walls drew nearer, inch by inch, and as they came closer and closer the cold sweat stood upon his brow, for he saw that those walls were soon to embrace him in the arms of death. There was but one way of escape, and that was from above; a friendly hand might possibly be put down, but there was no such friendly hand for him. That represents the condition of humanity; the walls are approaching, there is but one way of escape, and the relief comes from above. The Son of the Highest from His Fathers throne is reaching down His hand of power into our dungeon; our hope is to grasp it, or the walls of our dungeon will crush us to death. There is none other name given under heaven whereby we must be saved. (J. P. Newman, LL. D.)
Salvation in Christ alone
You have been a good child to your parents, said the venerable George
III. to his daughter, the Princess Amelia; we have nothing for which to reproach you; but I need not tell you that it is not of yourself alone that you can be saved, and that your acceptance with God must depend on your faith and trust in the merits of the Redeemer. I know it, replied the dying princess, with gentle resignation, and I could not wish for a better trust.
Christ the only Saviour
Believe a dying man, said Dr. Johnson in his last days to his physician. There is no salvation but in the sacrifice of the Lamb of God.
Christ the only Saviour found out too late
It is not long since that a prominent business man, when closely pressed by his pastor, who had lately come to the church, replied with a call force which was meant to put an end to further pertinacity: I am interested in all religious matters; I am always glad to see the ministers when they call; but I have in the years past thought the subject over long and carefully, and I have come to the decision deliberately that I have no personal need of Jesus Christ as a Saviour in the sense you preach. Only two weeks from this interview, the same man was suddenly prostrated with disease; the illness was of such a character as to forbid his conversing with any one, and the interdict from speaking was continued until he was within an hour of death. A solemn moment was that in which a question was put to him, intimating he might talk now if he could--nothing would harm him. The last thing, and the only thing, he said was in a melancholy and frightened whisper, Who will carry me over the river? (C. S. Robinson, D. D.)
Christ the only Saviour
A young French nobleman, a particular friend of Napoleon III., becoming unaccountably gloomy in mind, and threatened with insanity, was urged by the Emperor to apply for advice and treatment to the celebrated Dr. Forbes Winslow. He came to London, and the great doctor, after careful questioning, discovered the character of his disease. He was tormented with a thought--and the thought was Eternity! where shall I spend it? This haunted him day and night. Dr. Winslow told him he could not help him. He had sought in the wrong quarter for his cure. Is there no hope, then! exclaimed the nobleman in despair. Yes; listen to me, and I will tell you how I was helped and healed said Dr. Winslow. When I was younger I had your complaint; and I tried every resource but the right one. At last I carried my case to the Lord Jesus Christ in prayer, and He gave me health and peace. Go thou, and do likewise. The nobleman was astonished, but he stayed while the doctor read to him the portions of Scripture that had been blessed to himself, and after prayer, light and comfort came to him. The new medicine had cured him.
The way of salvation
Salvation is the total restoration of man from his fallen estate; and yet it is something more, for Gods salvation fixes our standing more secure than it was before we fell. It first heals our wounds, removes our diseases, takes away our curse, puts our feet upon the rock Christ Jesus, and baying thus done, at last it lifts our heads to be crowned with the King of heaven. Some people, when they use the word salvation, understand nothing more by it than deliverance from hell and admittance into heaven. Now, that is not salvation: those two things are the effects of salvation. We are redeemed from hell, and enter heaven because we have been saved. Observe here--
I. A negative fact. Neither is there salvation in any other.
1. Did you ever notice the intolerance of Gods religion? In olden times the heathen respected the gods of their neighbours: but Jehovah put this as one of His first commandments, Thou shelf have none other gods besides Me. The Christian religion is just as intolerant. The Brahmin may admit that there is salvation in fifty religions besides his own; but we admit no such thing. There is no true salvation out of Jesus.
2. What is the reason of this intolerance?
(1) Because there is the truth with the Jew and the Christian. A thousand errors may live in peace with one another, but truth is the hammer that breaks them in pieces. A hundred lying religions may sleep peaceably in one bed, but wherever the Christian religion goes as the truth, it is like a fire-brand. Truth cannot afford to be yoked with error- it gives to error its due, declaring that it hath no salvation.
(2) Because we have here the sanction of God. It would be improper in any man who had invented a creed of his own to state that all others must be damned who do not believe it; but since this religion is revealed from heaven, God, who is the author of all truth, hath a right to append to this truth the dreadful condition. We are not really intolerant, for we are but echoing the words of Him that speaketh from heaven, that there is no salvation out of Him.
3. Now persons say, Do you imagine, then, that none are saved apart from Christ? I reply, I dont imagine it, but I have it here in my text. Well, but how is it concerning the death of infants? Are they saved? and if so, how? I answer, Saved they are beyond a doubt; but not apart from the death of Christ. Another says, But how about the heathen? Holy Scripture saith but very little concerning them; but there are texts which lead us to believe that there are some who, led by Gods Spirit, are seeking after Him; and it may be that the God of infinite mercy is pleased to make to them revelations, so that they may be made partakers of the blood of Jesus Christ, without having such an open vision as we have received. But this much is certain: no heathen, however moral--whether in the days of their old philosophy, or in the present time of their barbarism--ever did or ever could enter the kingdom of heaven apart from the name of Jesus Christ.
4. But it is a great deal better not to talk upon speculative matters, but to come home personally to ourselves. And let me now ask you this question, have you ever proved by experience the truth of this great negative fact? Once I thought there was salvation in good works, and I laboured hard to preserve a character for integrity and uprightness; but when the Spirit of God came into my heart, sin revived and I died; wherein I thought I had been holy I found myself to be unholy. After that I thought, surely salvation might be obtained, partly by reformation, and partly by trusting in Christ; so I laboured hard again. But after fagging on for many a weary day, like a poor blind horse toiling round the mill, I found I had got no farther, for Cursed is every one that continueth not in all things that are written in the book of the law to do them. Perhaps I have in my presence some who are trying to gain salvation by ceremonies. You have been baptized; you take the Lords Supper; you attend church; and if you knew any other ceremonies you would attend to them. As well might you labour to build your house with water, as to build salvation with such poor things as these. These are good enough for you when you are saved, but if you seek salvation in them, they shall be to your soul as wells without water, clouds without rain, and withered trees, twice dead, plucked up by the roots.
II. A positive fact, viz., that there is salvation in Jesus Christ. Thou hast long been trying to find the road to heaven, and thou hast missed it. Guilt, like a heavy burden, is on thy back, and thou darest not yet cry for pardon. Satan whispers, It is all over with thee; there is no mercy for such as thou art: Christ is able to save many, but not thee. Poor soul! Come to the Cross of Christ, and thou shalt there see something which shall remove thine unbelief.
1. Come now with thy defilement, and look at Christs purity; and as thou lookest at that purity, like the lily, and thou seest the crimson of His blood overflowing it, let this whisper be heard in thine ear--He is able to save thee, sinner, inasmuch as though He was tempted in all points like as we are, yet He was without sin; therefore the merit of His blood must be great. Oh, may God help thee to believe on Him!
2. But this is not the grand thing which should recommend Him to thee. Remember, He who died upon the Cross was no less than the everlasting Son of God. If He were a mere man, a Socinians or an Arians Christ, I would not bid thee trust Him; but since He is none other than God Himself incarnate in human flesh, I beseech thee cast thyself upon Him: He is able, He is willing, doubt no more. He is able to save unto the uttermost them that come unto God by Him.
3. Recollect again, as a further consolation for your faith, that God the Father has accepted the sacrifice of Christ. It is the Fathers anger that you have the most cause to dread. Now, Jesus was punished in the stead of every sinner who hath repented, and God the Father hath accepted Christ in the stead of sinners. Ought not this to lead you to accept Him? If the Judge -has accepted the sacrifice, sure you may accept it too; and if He be satisfied, sure you may be content also. If the creditor has written a full and free discharge, you, the poor debtor, may rejoice and believe that that discharge is satisfactory to you, because it is satisfactory to God. But do you ask me how I know that God has accepted Christs atonement? I remind you that Christ rose again from the dead.
4. Another argument is this--many have been saved who were as vile as thou art, and therefore there is salvation. The chief of sinners was saved years ago; that was the Apostle Paul: but even if thou should exceed him, still that word uttermost goes a little beyond you. I could turn to you myself, and tell you that surely there must be salvation in Christ for you, since I have found salvation in Christ for myself. Often have I said, I will never doubt the salvation of any one, so long as I can but know that Christ has accepted me.
5. To quicken thy diligence, however, I will conclude by noting that if you do not find salvation in Christ, remember you will never find it elsewhere. What a dreadful thing it will be for you if you should lose the salvation provided by Christ! For how shall you escape if you neglect so great salvation? (C. H. Spurgeon.)
One only way of salvation
I. Other way of salvation there cannot be, for that one way is Gods way; its divinity necessitates its exclusiveness. It is clear, that when man fell, he lay at the mercy of his Sovereign. To Him alone it pertained to determine these two points-whether the offender should have means of salvation at all; and then, what those means should be. If, in the exercise of the mercy in which He delights, Jehovah determined on mans salvation, and appointed and revealed the way, how can the conclusion be resisted that that way is the only way? The name by which we are to be saved must he given; i.e., it must have Divine appointment. If Jesus be the name given, then must it be the only name that can furnish any valid and satisfactory plea at the throne of the eternal God? If men could have been saved in ways of their own, God would not have devised one of His; and the very fact of His having done so is sufficient to show that men cannot be saved in ways of their own. It is related of Alphonsus, of Castile, that on having the Ptolemaic system of astronomy explained to him, he jeeringly said, that had he lived at the time, to give the Almighty counsel, he could have instructed Him to make a universe better. We now know that the scoff of presumptuous profanity was founded in sheer ignorance. And so it is in every one who fancies that he can dictate to God the way to save him. Men calling themselves philosophers have speculated whether God could have saved men in any other way than that which Christianity reveals, so as to forget the necessity of an interest in the way which He has accomplished. The question with us should be, what God actually has done, and if you admit that God has done what was best, you admit that He has done what alone He could do without ceasing to be God.
II. We argue the same thing from the Divinity of the Executor of the plan; that is, from the person of the Redeemer. He is God manifest in the flesh. Now if this is true, then that there can be no other Saviour must of necessity be as true. Either such a Mediator and such means of salvation were necessary, or they were not. If they were not, God could never have had recourse to them, for He is infinitely wise, doing nothing in vain, never using great means for little ends; and if they were, then all others must have been not only inadequate, but infinitely inadequate. The Mediator between God and man must either have been created or Divine. Then if a creature were sufficient, no matter how exalted, a Divine Mediator was infinitely above the exigency of the case; and if, on the contrary, a Divine Mediator was requisite, then was a created infinitely beneath the exigency of the case. We might base our argument, with equal conclusiveness, on the wisdom or the goodness or the justice of God. Take, in connection with the Divinity of the Saviours Person, the sufferings which He endured. Then, if all this was not necessary, the adoption of such a plan was at variance with the Divine justice and goodness.
III. We argue exclusiveness, on the ground that the plan revealed is the only one that bears to be tested by the principle of adaptation to what the existing case requires. This principle of adaptation is largely appealed to, as exhibiting the evidence of Divine perfection in the works of creation. This principle is as applicable in the moral world.
1. The gospel plan of salvation is in the essential and elementary principle of it, as well as in its provisions, adapted to the circumstances of man as the party to be saved. As guilty and condemned, he needed pardon and justification; and these are provided for by the mediatorial propitiatory obedience unto death of the divinely constituted and Divine Saviour. As depraved and sinful, he needed renewal in the spirit of his mind, sanctification; and this is provided for him by the work of the Holy Spirit in association with the work of Christ.
2. It is the only scheme adapted to the character of Him who saves. There is no salvation in any other, because He is the only Saviour by whom, and His the only name by which, in saving the lost, the glory of God is in every point secured.
IV. The last ground on which we rest the exclusiveness of the gospel method of salvation is the completeness of the salvation itself. It is a salvation worthy in all respects of God, and fully meeting the wants of man. It is a salvation from guilt, sin, suffering, death, hell, to a state of pardon and acceptance and favour, to the exercise of holy principles and holy affections, to life, to happiness, to usefulness, to heaven, and all for eternity. All Gods works are perfect, and this not less than others. (R. Wardlaw, D. D.)
Jesus the only Saviour
This passage is remarkable as forming part of a sermon by Peter--who thrice denied this very Jesus--and as having been first delivered in the hearing of the judges and murderers of Jesus. When Jesus stood before their tribunal, He told them that hereafter they would see the Son of Man standing on the right hand of power, and when the sacred writer speaks of His second coming, he says, Every eye shall see Him, and they also that pierced Him. Now, it must have been a foretaste of this fearful truth when His apostles stood in their presence. In illustrating this subject, let us--
I. Remove an objection. A difficulty arises in the minds of some, as if the doctrine savoured of intolerance. They rest satisfied with the general idea that Christianity is true and important, but do not feel that it is the only Divine religion. Now these views are precisely those of the ancient heathens, who would have allowed an image for Jesus as one amongst many idols. What they found fault with was the universal demand that every idol should be destroyed, and that Jesus alone should be regarded as the object of worship and the author of salvation. But this is evidently the very spirit of Christianity. No blood can cleanse sin but that which was shed on Calvary; no power can open the gate of heaven but that of Him who hath the key of David, opening so that no man can shut, and shutting so that no man can open; no power can overcome the strong man armed, but the power of Him who binds Satan in chains and bruiseth him under the feet of His people. If men would only meditate on the solemn truth, that God spared not His only-begotten Son, who died the just for the unjust, that He might bring us to God, he would see that it is blasphemy to imagine that the salvation of man can be secured in any other way. For if so, God would have spared His only-begotten Son. Nor is there any ground for imagining that the doctrine of the text is at all inconsistent with just views of the benevolence of God. Suppose a body of men cast ashore on a desert island, smitten with disease, and famishing, and that in such circumstances one solitary ship was descried making towards the island, loaded with bread, but carrying an infallible physician, who offered to supply and heal the diseases of the people and to carry them to a land where they should hunger no more, and where there should be no more death--what would you think of the perishing men if they objected to all this because there was only one ship by which to escape, only one physician, only one supply of bread--because vessels had not been sent to all sides of the island, and bread of various kinds, and physicians of various qualities? Would you not think them insane and deeply ungrateful? Now this is the very case before us, only not nearly so strong. And what are we to think of such as object solely on the ground that God has not sent many deliverers instead of one; and instead of hailing the glorious offer, stand by callous and indifferent, and imagine that somehow or other they will escape, although death and famine are raging around.
II. Explain the truth.
I. We are said here to be saved by the name of Christ. This is a mode of expression sometimes used in Scripture; as, e.g., The name of the Lord is a strong tower; where by the name of the Lord is meant God Himself. We speak of the greatest names of antiquity, and of men filling the world with the terror of their names, when in both cases we mean not the names but the persons. And so we are saved by Christ Himself, although in Scripture we are said to trust in His name. In His name shall the Gentiles trust.
2. The form of expression, also, in the first part of the verse, is peculiar. The apostle does not represent Christ as giving salvation as a thing disconnected from Himself, but as a thing existing in Him, as a great treasure-house of spiritual blessings in Christ, from whom all the members united to Him by faith derive strength, nourishment, and salvation. The general doctrine here is, that Christ is the only Redeemer as He was the only Creator; and that He only is able to create us again, as He was to make us at first. The special doctrine is, that this fulness of mediatorial power is laid up in Christ as the Head of His Church, and that it descends from Him upon all His members, like the holy anointing oil from the head of Aaron, which flowed down to the skirts of his garments. The general truth is, that Christ alone hath removed the curse of the law and silenced the accuser of the brethren. He hath died, the just for the unjust, that He may bring us to God, and is the end of the law for righteousness to every one that believeth. The special truth is that it hath pleased the Father that in Him should all fulness dwell, and that we become partakers of all the blessings which He hath purchased only when by faith we become branches of the true vine, living stones in the spiritual building of which Christ is the chief corner-stone. And these blessings are in no other. The merits of saints only exist in the imaginations of blinded idolaters; for every saint is by nature a child of wrath, even as others. If we desire blessings we must go to the Master of the house direct, for none of the servants can supply our wants.
III. Show the concurrence of scripture in this truth. The whole stream of revelation from the beginning points to Jesus and His finished work. The law which was given by Moses pointed to that grace and truth which were to come by Jesus Christ. The prophets prophesied beforehand His coming and sufferings. The angels of heaven filled the air with melody at His birth, and announced that the great Deliverer had at length arrived. The Spirit of God descended like a dove, and rested on His head, and a voice from heaven said, This is My beloved Son in whom I am well pleased, hear ye Him. John, who baptized Him, said, Behold the Lamb of God, etc. Old Simeon said, Lord, now lettest Thou Thy servant depart in peace, etc. Philip said to Nathanael, We have found, etc. And what was the uniform doctrine of the apostles? Other foundation can no man lay than that which is laid, which is Jesus Christ. And the song of heaven is full of Christs atonement. (J. Begg, D. D.)
Salvation exclusive but comprehensive
I. The nature of this salvation. St. Peter might well have meant--
1. Salvation from physical discomfort and pain. The circumstance was the healing of the cripple which the judges thought was effected by magic, but which the apostles ascribed to the name of Jesus, who had simply employed them. Pain and discomfort, although they may be transfigured by resignation, may yet crush out heart and hope, and our business in imitating God is to cure it if we can. Our Lord did by His apostles what He still does by generous hearts. The inspiring force of our hospital system is the grace and charity of Christ.
2. National salvation. This was the point of the reference to Psa_118:1-29. Christs way of delivering the nation was by becoming the corner-stone of its hope. For Israel was the real cripple. As a political body the Roman power had broken it. Still more was it crippled morally. The devotion of prophets and psalmist had died away, and in its place were Pharisees, Sadducees, and Herodians. The old heart had been eaten out. What Israel wanted was new life, and its only Saviour was He who had healed the cripple.
3. Spiritual salvation. This was implied by the national, and the spiritual salvation of the nation implied that of the majority of its members. A nation is but an aggregate of individuals seen as such by God. To save men they must be taken one by one. Did not the Redeemer, who gave Himself a ransom for all, love me and give Himself for me? Does not the Spirit, by whom the whole Church is governed and sanctified, dwell in each separate soul? Does not a mother deal with her children personally? So Christ dealt with Peter, Thomas, Mary Magdalene, as if there were no other souls in existence.
II. Salvation in this sense is no monopoly of Israel. What was Israel that she should claim the sole monopoly of the saving name? The final absolute religion could not but be universal. The question of the Gentiles had not been raised, but there was behind the apostles the broad commission. The old infection of nature still remains in the world. Who mill save it? Now, as eighteen centuries ago, Jesus washes out the stains of a guilty past, and gives new desires, aims, hopes, enthusiasms, and renews by His eternal Spirit what His enemies have destroyed.
III. Salvation was exclusively confined to the power of the Lord Jesus. Christ was not one among many possible saviours; He was the only Saviour. And the ground of Peters confidence was that he had not a human speculation or theory, but, as he firmly believed, the final, absolute, one truth. Error may pay its insincere and splendid compliments to that which contradicts it. Truth can only firmly, tenderly, unvaryingly say, It is I who save; neither is there salvation in any other. No man cometh to the Father but by Me. The apostles speak as men who had found the secret of life, hope, happiness, salvation, and their highest ambition was that others might share their privilege.
1. When we affirm that there is salvation in none other than Jesus, we do not deny that other religions than Christianity have in them certain elements of truth. They would not exist if they had not. The element of truth in them enables them to resist dissolution. But they cannot save.
2. When we affirm that Christ alone can save men, we do not deny that other agencies can improve mankind. Education, etc.
3. But such influences as these are bounded by the horizon of time; they have no effects in the great hereafter. They are not opponents nor rivals; they move in a different sphere.
4. There can be no doubt that this conviction was in the first ages of Christianity, and has been since a great motive power in urging devoted men to spread the religion of their Master. (Canon Liddon.)
Christ our only home
On a huge cross by the side of an Italian highway hung a hideous caricature of the Beloved of our souls, who poured out His life for our redemption. Out of reverence to the living Christ we turned aside, disgusted, from the revolting image, but not until we had espied the words Spes unica, in capitals ever its head. Here was truth emblazoned on an idol. Yes, indeed, Jesus, our now exalted, but once crucified Lord, is the sole and only hope of man. Assuredly, O Lord Jesus, Thou art spes unica to our soul.
Other refuge have we none,
Hangs our helpless soul on Thee.
We found this diamond in the mire of superstition: does it sparkle any the less? (C. H. Spurgeon.)
None other name
A few persons were collected round a blind man, who had taken his station on a bridge in the City Road, and was reading from an embossed Bible. Receiving from the passers-by of their carnal things, he was ministering to them spiritual things. A gentleman on his way home from the City was led by curiosity to the outskirts of the crowd. Just then the poor man, who was reading from Act_4:1-37., lost his place, and, while trying to find it with his fingers, kept repeating the last clause he had read, None other name,--None other name,--None … Some of the people smiled at the blind mans embarrassment, but the gentleman went on his way musing. He had lately become convinced that he was a sinner, and had been trying in many ways to obtain peace of mind. But religious exercises, good resolutions, altered habits, all were ineffectual to relieve his conscience of its load, and enable him to rejoice in God. The words he had heard from the blind man, however, rang their solemn music to his soul--None other name. When he reached his home and retired to rest, the words, like evening chimes from village towers nestling among the trees, were still heard--None other name--None other name. And when he awoke, in more joyful measure, like matin bell saluting the morn, the strain continued, None other name--None other name. The music entered his soul, and he awoke to new life. I see it all; I see it all! I have been trying to be saved by my own works--my repentance, my prayers, my reformation. I see my mistake. It is Jesus who alone can save me. To Him I will look. Neither is there salvation in any other: for there is none other name--none other name--none other name under heaven given among men whereby we must be saved.
The power of the name of Jesus
A brave cavalry officer was dying of his wounds. He thought himself on the field, at the head of his gallant men, and fancied that a heavy gun was just in front of them ready to be fired. His distress was great. At length he thought the gun had been fired, and his men, badly cut up, were retreating. Here I interposed, saying, There is no gun there; you are safe among friends. Let me alone, he sternly replied; I must recover my command and renew the attack. No, said I, let us not think of battle scenes. You are soon to die. Let us talk of Jesus. The mention of that name seemed to exert the powerful influence I had often heard ascribed to it. His agitation ceased at once; his delirium passed away; a smile lit up his pallid features. After a moments silence, he said in a low tone, Jesus, Jesus! It is He who said, Come unto Me, etc. I want rest, I am weary. Soon after he entered the glorious rest of heaven. (W. Baxendale.)
The one saving name
The text declares that Christs is the only saving name on earth. Other terms are used elsewhere to indicate the paramount value of His religion over all other instrumentalities for mans well-being in this world and in that to come. But, either from an inadequate idea of moral evil, or from a failure to see the perfect fitness of Gods remedy for it, this truth is yet widely unfelt or denied. Men resort elsewhere, and apply to this or that pretender, instead of the only infallible Physician. With some insufficient and temporary expedient, they patch up evils which the miraculous touch of the Son of God is requisite to cure. Lanterns and lamps are of no little use, but he would not be accounted wise who should propose to substitute them for the sun. Let us consider some of the substitutes which have been proposed by some men for the great instrument of mans highest good.
I. Liberty--the goddess, as Mammon is the god, of the present civilisation. Summoned upon the theatre of Europe by the fearless voice of Luther, breaking forth in the tremendous throes of successive French revolutions, and winning her more complete triumph in the New World, liberty is one of the strongest passions of modern history. And no wonder. When you have entered the house of human bondage, and remembered its dreadful secrets, no wonder your blood boils. The Bastiles of tyranny have fallen before this potent indignation. Let them fall. All honour is due to those who have lifted the yoke from the neck of humanity, and said to myriads, Ye are men, go free. But then we need only glance at the condition of the freest nations to see that Liberty can be no substitute for the gospel. Under her dominion men may know their rights, but they need another master to teach them their duties. Liberty must take law into her partnership, or she is but another name for license. And when the general relations of society are equitably adjusted, and justice done between man and man, what a wide empire of character is beyond her reach! National liberty, glorious boon as it is, is external. But the liberty wherewith Christ makes His people free is carried into the inmost recesses of the mind. Where the Spirit of the Lord is, there is liberty--Liberty from anger and malice and lust and drunkenness, and the whole legion of evil spirits wherewith society is possessed.
II. Modern civilisation. The crying demand for a spiritual regeneration is postponed for external ease and luxury. When the sacred writer wished to describe the growing degeneracy of the chosen people, he said, Jeshurun [a term of endearment for Israel] waxed fat, and kicked. That phrase describes the two great eras in a nations growth: first, of prosperity; and secondly, of insolent power, forgetting right. Thus modern civilisation has woven so thick a veil, that many seem to be incapable or indisposed to see underneath the living texture of Divine laws, and our accountableness to the will of the Supreme. Strange and deplorable result, if home become so attractive that it should prove a rival to heaven! Sad mistake, if the charms of earthly friendship and comfortable life should dull our sensibilities to our holy relationship to God and Christ! We need to know that what is best and safest in this modern civilisation has flowed from Christianity; but that, so far as it is disconnected from Christ, as its controlling principle and sanctifying motive, it is base and soulless and dangerous; that there is hazard of entombing our souls in this magnificent earthly good. The splendid gift of life was not bestowed that we might dress in purple or fine linen, or fare sumptuously every day, or even that we might ride a mile a minute, cross the ocean in ten days, or send a despatch round the globe in the twinkling of an eye. He who rides a mile a minute ought to be using that grand conveyance on no fools errand. He who can cross the Atlantic in ten days should feel himself commissioned to do some great and good work for man, when the Almighty has thus put in his hands the sceptre of the winds and waves, and they obey him. He who can send swifter than the suns flight messages from clime to clime ought to charter the telegraph with some good tidings of good. Modern civilisation is all good and safe, when kept down at the proper secondary mark; but if it arise, and assume prouder titles, and the privilege of monopolising immortal capacities for mortal uses, the watchmen must cry aloud, and spare not. For none can look abroad, and not see that the world, so called, has got a fearful hold of mens minds. Everything, even virtue, is to be turned to profit. What does not bring money is not, in general, thought to be worth anything. Then is there no fear that we have another God than the Lord of heaven and earth, even Mammon, as the actual deity of our worship! Tried by every rule, and weighed in every balance, modern civilisation, as such, is found wanting. Ill can it suffice for its own temporal needs, and keep itself out of fire and water; how much less meet the great need of immortal man! Ill can it stand in the place of Christ for the healing of the nations. Its god is gold, its aim is self; too many of its governments are tyrannies; too many of its cities Sodoms; its highest honours are military butcheries; and its only tolerable deserts are discoloured reflections from His glory who died on the Cross.
III. Reformation, philanthropy, a new organisation of society. The plea is ingenious, because it has some truth to give it countenance, that, notwithstanding Christianity has existed so many centuries, the dreadful evils of society have gone unreformed. True, but it is because it has been corrupted, both under Greek, Catholic, and Protestant forms. But there it is, in the life of Christ, in the books of the New Testament, and it will never suffer man to give sleep to his eyes until it has made all things new. It is said, also, by the reformer, that though men make institutions, institutions, in turn make men. For example, that you may preach heavenly-mindedness, but how can you expect any considerable amount of spirituality in the brutal camp, or in the damp, cold cellars of city pauperism? We confess we cannot. It becomes, accordingly, a matter of the last consequence that the permanent institutions of society, and the customs of the time, should all square with the Christian standard, Christ must sit as sole and final umpire upon all the great questions that now agitate society. And in this just judgment, whatever Christ, by His Word, rejects, we, who are His followers, must reject; and whatever He commands we must do, let whoever will say nay. So much we yield to reformation. But what we protest against is, simply, that moral reformation, or any new organisation of society, can take the place of the religion of Christ. For, in the outset, how could these great moral movements start, unless there were the heaven-derived and omnipotent influences of Christian ideas acting behind? This is the ever-flowing river that sets in motion all the wheels and complicated machinery of practical philanthropy. This is the exhaustless reservoir and lake that fills all the pipes, aqueducts, and fountains, and quenches a citys thirst, and cleanses a citys impurity. Christ is the reformers wisdom and guidance and strength, and without Him he could do nothing. Then, again, grant that you could by a possibility get the world all reformed, the timepiece wound up and running well, properly more equalised, education and happiness universal. How long would the millennium last without Christ? Self is still there, and passion is busy, and the old man will again come to life though he has once been crucified with the lusts thereof; and then the world is as bad as it was before, and you have all your work to do over again. No; Christ is the only Sovereign and legitimate Reformer, as He is the Saviour of the individual soul, and those only who go forth in His name and spirit are mighty to the pulling down of strongholds.
IV. Education. We grant, indeed, that if the world is ever to be better and happier, it must be in no slight measure by a better family and common school nurture. But education, like all other great movements of benevolence, is powerless of good when disjoined from Christ. The culture of the mind exclusively becomes a doubtful good, if moral training keep not an even pace with it. Jesus, as the perfect representative of our spiritual nature, encourages the earliest moral training, He called children to Him, and pronounced His blessing upon them. At one time He set a little child in the midst, and bade His disciples be converted and become like little children, or they could not enter His kingdom. And He left it in charge to His apostles, Feed My lambs. Education, then, in its higher forms, has the explicit encouragement of Him who knew what was in man. (A. B. Livermore.)
One saving name
We can destroy ourselves and each other, but we cannot save ourselves or each other. There are some dangers and evils from which we can save both ourselves and our fellows, but from the worst we can neither save ourselves nor others. All that in this case we can do for ourselves is to look to a Saviour, and for others to direct them to a Redeemer. We are seldom satisfied with what we have. Eve desired the forbidden fruit; and the Jews desired a Saviour entirely different from Him to whom the prophets had given witness, and whom God had sent. To this fact Peter calls attention, and then adds, Neither is there salvation in any other, etc. Note here--
I. Salvation.
1. Ignorance with respect to the highest subjects is compared to darkness; to be called out of darkness into marvellous light, is in part salvation.
2. Foolishness is ever attendant upon sinfulness. To receive wisdom from above, and to be made, concerning the highest ends and the best means, truly wise, is in part salvation.
3. The imagination is a faculty ever busy for good or evil. Unless connected with knowledge and wisdom, its fabrications are vain and wicked. To have all such imaginations cast down, is in part salvation..
4. The heart of man is a tree bearing corrupt fruit, and a fountain pouring forth bitter water. To have created within us a clean heart and a right spirit, is in part salvation.
5. The will of man was created to correspond to the will of God, as a wheel within a wheel, but it has fallen from its place and revolves out of its sphere. Like the rudder of a ship, the will was intended to keep men true to the glory of God while compassing the broad way of Gods commandments. But the helm is in the hands of pirates, and the vessels prow is to the rock, or the quicksand, or the iceberg. To be delivered from a rebellious and wayward will, and to be made ready to do the will of God as an obedient child, is in part salvation.
6. Conscience is a faculty which many suppose can never become corrupt. But a man may do evil when he acts conscientiously, for there are evil consciences. To have the conscience cleansed and healed by the precious blood of Christ, and rectified by the Holy Ghost, is in part salvation.
7. God created man in His own image (Gen_1:27). As the painting or the statue to its subject, as the mirror to the spectator, so was the first man, in the beginning, to his God. But the mirror is broken, and the statue is defaced, and the painting is rent, and the child has fallen and is disfigured and maimed. To have the mirror replaced, the picture renovated, the child healed, and the Divine likeness restored, is in part salvation.
8. With a sinful nature we are born. To have our sinfulness crucified and its dominion destroyed, is in part salvation.
9. The position of man was, in his first estate, righteous and filial. But we have fallen from our position by sin, and are accounted guilty and ungodly. To be justified, is in part salvation.
10. There is an evil spirit that worketh in the children of disobedience. To be delivered from his presence and power, is in part salvation.
11. There is evil in all human institutions and arrangements. Gods world is good, but mans has much evil. To be made to overcome the world, is in part salvation.
12. Death has crept over our human nature, spiritual death. To be morally and religiously quickened, is in part salvation.
13. Punishment hangs over our guilty heads like a thunder-cloud pregnant with storm, and the impending tempest murmurs in our present sorrows. The wages of sin is death, and all the evils to which flesh and soul are heir are as instalments of the wages of sin. To have the firmament of life cleared of these clouds by the forgiveness of sins, is in part salvation.
14. Such are the derangements of evil, that the forgiven and regenerated are exposed to affliction, and it is appointed that they too should die. To be sustained in the hour of tribulation, to go down into our grave and to rise again, shouting, O death, where is thy sting? O grave, where is thy victory? is in part salvation.
15. Paradise was lost by Adam, but paradise is regained by Jesus Christ. To enter that garden as our own, and enjoy its innumerable delights, and to realise therein everlasting life, this is the consummation of salvation. This salvation God promised at the beginning, this God has provided, and this we offer you in the preaching of the gospel.
II. Salvation in a person.
1. Deliverances are sometimes wrought by things. The shipwrecked one is saved by clinging to a floating spar, the tenant of a house on fire by the trap-door in the roof. And deliverances are effected by things employed by persons, as by a crew in a lifeboat, a fireman and the fire-escape, a physician and his medicines. There are, moreover, persons whose profession is some work of salvation, as the medical practitioner, the fireman, and the lifeboat crew.
2. The salvation of which we have been speaking is not in the Divine purpose, or in the Divine fiat, or in anything, but in a living Saviour.
3. To be saved by a Saviour.
(1) This shows our weakness, and in our weakness we see our wretchedness. We are like one drowning, bound hand and foot. We are like one exposed to the flames, and paralysed in every limb. We are like one poisoned, upon whom the sleep of death is already creeping.
(2) This arrangement removes all cause of boasting from the saved.
(3) It places the redeemed under special obligations. They are indebted to their Saviour as to none other. Father, mother, husband, wife, have done nothing for us compared with Him who saves us.
(4) It renders the actual work of salvation a service of sympathy and love. Salvation comes not from a mere power or force, but it is connected with intelligence, affection, and volition, and is therefore not liable to failure.
(5) it creates a new relation and connection. By our existence we become the offspring of God. By our entrance into life we have parents of the flesh. And these and other connections are natural. We have Creator, mother, father, perhaps brothers, sisters, in the ordinary course of providence. But a Saviour is distinct from all other relations. Blessed is the man who, looking toward one mighty to save, can say My Saviour. A man may be an orphan and friendless, but with a Saviour anything but desolate, while he who, in the midst of the largest and most loving circle, has no Redeemer is not only a forlorn, but a lost man.
III. Salvation in a person whose name is made known.
1. Six thousand years ago the Saviour of men was simply called the seed of the woman. Then He was denominated the Shiloh, the Prophet, Wonderful, Root of Jesse, Righteous Branch, Jehovah our Righteousness. And the angel who announced the conception said, Thou shalt call His name Jesus, etc.
2. Jesus is the name given among men as the name of the Saviour. To this Jesus give all the prophets witness as the Christ of God. This Jesus was proclaimed Saviour by the angel Gabriel, by another angel, and by a multitude of the heavenly host. This Jesus was introduced by one of the greatest prophets the earth has ever known. The works He wrought bare witness of Him. The heavens were thrice rent, and from the excellent glory a voice came, saying, This is My beloved Son, in whom I am well pleased. Eclipse and earthquake saluted Him as the Saviour when He died; resurrection revived His renown, and ascension established it for ever, That at the name of Jesus every knee shall bow. It is an interesting fact that the name Jesus occurs nearly seven hundred times in the four Gospels, Christ alone some sixty times in the Gospels and in the Acts, Jesus Christ but five times in the Gospels, and Christ Jesus not once in those books. We may regard Jesus as therefore the name given among men.
3. Joshua, to which name Jesus corresponds, is composed of a portion of the name Jehovah, and of a word which signifies salvation. So that the etymon would signify the Lords salvation, or Lord of salvation. This name was given to the Son of Man, to a Bethshemite in the time of Samuel, to a governor among the cities of Judah in the days of Josiah, and to a high priest in the days of Haggai. The name, though in use, was not common, and it was given the Son of Mary with a special signification.
4. But who is this Jesus? He is God manifest in flesh. He has all the attributes and properties of God, but while on earth He made Himself of no reputation, etc. He has all the attributes and properties of humanity, but without sin. In Him is all that is requisite for complete redemption. God has given this name--in writing to be read, by preaching to be heard; given it Himself that it may never be forgotten, and that it may be above every name; given it among men, that men may read and hear it, learn and repeat it, incorporate it with their prayers and their songs, and that it may become as familiar in their mouths as any household word.
IV. Salvation limited to this person.
1. There have been other names under heaven given among men. The Pharisees gave the name of Abraham, and said, We have Abraham for our father, and the name of Moses, saying, We are Moses disciples. The false prophet of the sixth century gave his own name. The Church of Rome gives the name of the Holy Catholic Church, the names of angels, saints and martyrs, and above all, the name of Mary. But Abraham was the ancestor of the Saviour, not the Saviour; Moses was a prophet of the Saviour, not the Saviour; Mahomet was self-deceived and a deceiver; the Church is composed of the saved, not of saviours; the angels minister to the heirs of salvation, they cannot save them; and Mary is indebted for her own salvation to her own son Jesus.
2. But not only have other names been put forward, but things have been presented as saviours. Thus, sacraments are given among men as means of salvation, and men-made creeds, and membership with particular churches, and good works. But these are given among men by men, and not by God.
3. It would be interesting to inquire into the causes of other names and things being put forward. Perhaps the chief cause is pride. We shrink from the practical acknowledgment of entire and absolute dependence upon the grace of God for our redemption; we despise the simplicity of faith, or we are not prepared to follow after holiness. But, however, this may be, neither is there salvation in any other.
4. There is much mystery surrounding this name, the mystery of the holy incarnation, of the union of the Divine and human natures, of oneness with the Father, co-existing with subjection to the Father, of the temptation and agony, and of the Eloi, Eloi, of the grave, and resurrection and ascension; but we cannot afford to neglect the name Jesus because of the mystery which surrounds it, because neither is there salvation in any other.
5. There are differences of opinion concerning Him who bears this name Jesus. Some deny His Deity, others His true humanity. Some refuse to recognise Him as victim and priest, and do Him homage only as a teacher; others leave Him in the sepulchre among all the mighty dead. The unbelieving Jew still accounts Him an impostor, the believing Gentile crowns Him Lord of all. But amidst this diversity of opinion we may not say, I suspend my judgment. We must on this subject make up our minds. Nor can we hold error without fearful peril, for neither is there salvation in any other.
6. Many who say they are saved by Christ show no signs of redemption. As we look at them we say, Saved from what? If they be saved, what must they have been before? There are men who boast that they are saved, who are such children of the devil, that many have said, If this be salvation, may Heaven keep it far from me! But what then? Although many who say they are saved exhibit no signs of salvation--yea, more, although but few be saved--yea, more, if as yet not one soul has been saved, my text abides true, Neither is there salvation in any other.
7. Many men think their own cases too singular to be saved by Christ Jesus. One man is sceptical, and his doubtings are, in his judgment, of the most extraordinary character. There have been sceptics many, but none like himself. A second was once an atheist or a deist, and in the denial of religious truth proceeded farther than he can conceive it possible for an infidel to go. A third has been a blasphemer. A fourth has been a licentious profligate. A fifth has been more cruel than a beast of prey. A sixth once wore the form of godliness while destitute of the power. A seventh once heard the Word with joy, but endured only for a while; tribulation arose and he was offended. The eighth has been a bitter persecutor. Now, each of these say, Jesus may save others, but He cannot save me. But whatever eminence a man may have in that which is sinful, if he be saved at all, he must be saved by the Redeemer of the least of sinners. There is one sun to rule our day, one moon to rule our night, one atmosphere round our globe in which to breathe and move, and not another. Neither is there salvation in any other.
Conclusion:
1. And are there any persons here who believe not on Jesus? If there be, who can they be? Surely not the children of believing parents? Not those who are now, or who have been, in our Christian schools? Not the possessors of a New Testament? Not those who regularly or even occasionally hear the gospel? Not such as know this name Jesus? Or is it so, that the unbelievers here consist of these very classes? Not believe! Why do you not believe? This name, by faith in this name, saves. The ignorant by faith come to this Jesus as a teacher; the unwise by faith come to this Jesus as wisdoms fountain; the foolish builders by faith come to earths Creator; the impure by faith come to this Jesus, as to a fountain opened for sin and all uncleanness; the conscience-wounded creature comes by faith to this physician of souls, that He may make him whole; the fallen come by faith to this Jesus, mighty to save, that He may lift them up; and if you believe on the Lord Jesus Christ you will be saved.
2. My brothers, believe. Do I hear you say, Go thy way for this time? For this time! Why for this time? Ah, I know why--that you may drink more freely of this worlds pleasures.
3. Believers in this name, do your utmost to make it known. When you see it, does it not sparkle beneath your eye as the gem of gems? When you hear it, does it not sound as heavens sweetest music in your ear? and in your heart of hearts, do you not feel it to be the power of God to your salvation? Then do your best to sustain the men by whom, and to uphold the places in which, this name of names is preached. (S. Martin.)
Only one way in
Standing opposite Fort William, a missionary heard the Mussulmans and Chinamen saying, There are very many gates into Fort William--there is an hospital gate, a water, gate, and others. Now, Sahib, it is just the same in regard to heaven. Chinamen get in at one gate, Mussulmans in at another, and Hindoos in at another! Yes, the missionary said, that is true; but there is a sentinel at every gate, and every sentinel has the same watchword, and you cannot get into it without that watchword. There is none other name under heaven given among men whereby we must be saved, but Jesus Christ, and Him crucified.
Christianity the only reformatory force
1. Four great facts confront us at every turn.
(1) There is that in the world which men have consented to call vice.
(2) There is that in the world which men have consented to call virtue.
(3) This vice and virtue has its residence not in the human physique or intellect, but in that which you and I have consented to call character.
(4) The power to suppress vice and to develop virtue is not in man nor of man, but from God.
2. These are four facts, confirmed by the whole race, that stand to-night unchallenged. And we stand here to advocate the great thought in the text that the only power whereby vice can be suppressed and virtue developed is the power of Christianity, manifested through a personal Christ, resident in the human heart.
I. The liberalism of to-day is opposed to such a thought, and points us to other sources of reformatory power.
1. Our attention is directed to China, where a name is held as sacred as the name of Christ by us. Once a year the Emperor, surrounded by his court, enters a temple, and exclaims: Confucius, Confucius, how great is Confucius; before Confucius there was no Confucius, and since Confucius there has been no Confucius; Confucius, Confucius, how great is Confucius! Now what was the radical conception of humanity by Confucius? It was that humanity is radically good, that it is capable of the highest form of virtue, independent of any external force; hence he gives to his countrymen the five relations. The great reformatory force of Confucius was subordination; the obedience of the wife to the husband; of the child to the parent; of the youngest brother to the eldest brother; of the youngest friend to the oldest friend; and of the subject to the Emperor. Let us honour Confucius for the moral principles he gave his countrymen; but those principles have been tested under the most favourable circumstances, and what are the results? Go all through the Chinese Empire, and what do you find? Lying and theft, and all forms of dissipation; the degradation of women; and an expenditure of £33,400,000 annually in one branch of idolatry.
2. Then in the East there is another rival name, the name of a man who sways his sceptre over more than 100,000,000 of people in China, Japan, the Isles of the Sea. Sakya-Muni went forth with the two great ideas that vice is the result of the change that is apparent all around us, and that to secure virtue the mind must rise to that law under which no things change. Hence the name Buddha is given to one who ascertains that changeless law. I have no interest in misrepresenting this great man. I would estimate him a providential man, as Socrates and Plato. But when he is brought as a rival against my Master I am bound to sit in judgment upon his proposals to make humanity better. He gave noble precepts to his people, and that six hundred years before Christ came into the world. He issued His commandments, Thou shalt not kill, Thou shalt not steal, Thou shalt not commit adultery, all of which, however, can be traced to Moses. But now go all through where Sakya-Muni has swayed his religious sceptre. Here not only are his precepts violated, but all the precepts in our Ten Commandments.
3. In India we find another rival to our Master in the form of Brahma. The great theory in Brahminism for the elevation of humanity is that as sin abides in the flesh, and virtue in the intellect, we must reduce the physical to the minimum, and exalt the intellect to the maximum, and then we suppress vice and develop virtue. Well, let us judge of Brahminism by its results. Let us go to that fair land, where all nature is lovely and only man is vile. Look at the idolatry--360,000,000 of gods! Woman is degraded; childhood, especially female child-hood, is sacrificed; Thuggism prevails, and there vices are dominant. And all this is the result of the insufficient reformatory force in Brahminism.
4. I do not mention Mohammedanism, for Mohammedanism is not original; it is plagiarism.
II. Now turn to Christianity. What is Christs radical idea of the condition of humanity? It is that human nature is bad, and that this badness is in the condition of the will, conscience, and affections, and that out of this moral condition flows vice, and that out of vice comes the misery of the world. Now, what does He propose to do? To transform by a supernatural power.
1. We must not look upon Him as a mere philanthropist; Christs philanthropy is subordinate to His supernatural power. Christ did not come to improve the physical condition of man. Do you tell me that He performed miracles? True; but not as a philanthropist. He did not raise all the dead, or heal all the sick; but only where He could write a credential for His great mission to renew the human heart. The significance of the miracles of Jesus Christ is this, that all through the East there prevailed the idea that sin was in matter, and that there was no power in the universe by which matter itself could be controlled. Hence He performed His miracles simply to prove that He was higher than nature, and that matter was subject to Him. He was not a philanthropist in the ordinary sense. The orphans cried in the streets of Jerusalem, but He erected no orphan asylum; He never founded a college. He might have given to the world a perfect system of science and a Materia Medica that would have alleviated the sufferings of humanity. But He did nothing of the kind. He might have anticipated great inventors; whatever to-day seems to be the glory of our civilisation must have floated through His Divine imagination. But this was not the purpose of His coming. Nor did He come as a statesman. Twice He was invited to be a judge, but He declined; once He was asked to be a king, but He refused. He expressed no preference for this form of government or that. He knew that government was oppressive, and slavery fearful, but He issued no proclamation of emancipation. The social evil prevailed, but He organised no meetings for reclamation. Intemperance prevailed, yet He never offered the pledge of total abstinence to any. War prevailed, yet He did not organise peace societies. Even idolatry cursed every hill and valley, yet He organised no crusade against idolatry. What He did not do is as remarkable as what He did do. The infidels of to-day arraign Him because He did not do these things.
2. But listen! His eye looked down the ages, and, passing over China, saw what subordination or subjugation had failed to do; over the region swayed by Buddha, and saw what his teaching had failed to do; over India, and saw that intellectual culture had proved a failure; over Rome, and saw that law had failed to suppress vice or develop virtue; ever Greece, where art was in its glory; and there He saw that the aesthetics of civilisation had failed, and that art was not a reformatory force. Then He said, I will now enter the citadel of man; I will come to each individual, and ask him to permit Me to incarnate Myself in him; to enchain his conscience to My severe morality, to harmonise his will with Mine, to enthrone Myself in his affections; I will make each man a living, walking, speaking Christ.
3. He resolved not to do what men could do. He knew that man, unaided by Him, could educate the mind, could bless the orphan and comfort the widow; but He resolved to touch the fountain of life that all the streams might be pure, and just in proportion as He is received as the regenerator of the human heart, in that proportion do public charities become facts, and benevolence is a sublime truth in the world. A learned Chinese in Philadelphia wrote a series of articles to this effect--that in his country there were houses of charity for the reception of the widow and the aged, but he should have had the honesty to tell two facts--first, that in his country there is no house of charity which antedates the introduction of Christianity; and, secondly, that on the banks of the Yang-tse-kiang there is a house of charity for animals which antedates Christianity. Those Chinese are in advance of Darwin, for they say these animals are to be men in the next world. In the same city I attended the semi-centennial of the Bible Society. First came upon the stand a mute, who, in his graceful language, recited to us the Beatitude, Blessed are they that mourn, for they shall be comforted. Then came a beautiful girl born deaf, but Christian science had taught the mute lips to speak, and she whispered, Blessed are the pure in heart, for they shall see God. Then came a Chinese lady who was born blind, brought to this country and converted, and Christian science had taught her fingers to read deftly in the language of the blind, The Lord is my shepherd, I shall not want. Christian science is doing to-day what Christ did in His person. The genius of Christianity working through renewed hearts is writing its credentials in favour of our Divine Lord. Is it true He did not found a college or a university? He did something better; He placed in the hands of each man a book that should tell men of the character and the claims of Almighty God; that should inform man of his own origin, that he is immortal, and responsible to the ages as he is to God; a book that should present to him the noblest specimen of virtue and the grandest laws of morality, and wherever this Book has spread its banner of wisdom and love knowledge has been diffused, universities founded, and science advanced. Christ did not come as a statesman? He declared the brotherhood of mankind; He announced the eternal principles of truth and justice, and He knew that wherever these principles were accepted, from a heart that had been renewed by Him, there government would be modified, oppression would cease, and liberty would be enjoyed. Is it true He did not organise missions to reclaim the poor courtesan? He knew it was necessary to create a new affection in the heart of men and of women, for Him to be received into the human heart, to restrain passion; and He knew that, having been thus received, there would come a reformation of this fearful class in society. Only in a Christian land, and as Christianity becomes a living force in society is the social evil branded and banished. Is it true He did not offer the pledge of total abstinence to any? He knew that antecedent influences would be at work at first, and that great moral forces must operate. Is it true He did not organise peace societies? He whispered that Beatitude, Blessed are the peacemakers, and He very well knew that only as humanity is transformed by His power would war-passions cease and men live in sweet harmony together. Christian men have organised the only peace societies in the world. (J. P. Newman, LL. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv8–12 8. Then Peter, filled with the Holy Spirit. They…
8. Then Peter, filled with the Holy Spirit. They had been promised the Divine help when put on trial (Matt. 10:19, 20). It was now given. Here was an opportunity to preach Christ to the very body that had sent him to death.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v11 11, 12. Can we not learn this truth? There…
JESUS ONLY
11, 12. Can we not learn this truth? There is salvation in none but Jesus. If you differ from this you are an idolater. Our Jesus needs no help to save a soul. Some worship a water-god; others, a day-god, and still others worship gods of wood and stone in the form of a fine edifice, while many worship creeds and sects, Mammon and style. Jesus warns us to beware of the leaven of the Pharisees, which is hypocrisy, i. e., modern orthodoxy;
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the leaven of the Sadducees, which is rationalism, i. e., higher criticism; and the leaven of Herod (a royal dynasty), which is spread-eagleism, i. e., the worship of political gods. Oh, how few worship Jesus only! The true God is only revealed in Jesus by the Holy Ghost. Reader, be sure you adopt the creed Jesus only.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv8–12 8-10. They could not, however, have asked a question…
8-10. They could not, however, have asked a question which suited Peter any better. It left him at liberty to select any thing he had done as the subject of reply, and, therefore, he chose to select that deed, which, of all that had been done, they were most unwilling to hear mentioned. He frames his answer, too, with a more direct reference to the other terms of their question, than they either desired or anticipated. (8) " Then Peter, filled with the Holy Spirit, said to them: Rulers of the people, and elders of Israel, (9) If we are examined this day concerning the good deed done to the impotent man, by what means he had been saved, (10) be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by him doth this man stand before you sound. " This statement needed no proof, for the Sanhedrim could not deny, with the man standing before them, that the miracle had been wrought, nor could they, with plausibility, attribute the deed to any other power or name than that assumed by Peter. To deny that it was a divine power would have been absurd in the estimation of all the people; but to admit that the power was divine, and yet reject the explanation given by those through whom it was exercised, would have been still more absurd.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v12 (See Scofield "Rom 1:16").
salvation
(See Scofield "Rom 1:16").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v8 Peter’s speech of defense:
Peter’s speech of defense:
v. 8. Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people and elders of Israel,
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v. 9. if we this day be examined of the good deed done to the impotent man, by what means he is made whole,
v. 10. be it known unto you all and to all the people of Israel that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by Him doth this man stand here before you whole.
v. 11. This is the Stone which was set at naught of you builders, which is become the Head of the corner.
v. 12. Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved.
In the case of Peter it was now fulfilled what Jesus had promised, Luk 12:12. He was filled with the Holy Ghost; the Holy Ghost took charge of his mind and his mouth and directed the action of both. The question of the council had been with reference to the name and authority by which the apostles were acting. Solemnly, emphatically, and boldly addressing them as rulers of the people and elders, Peter makes a confession of his faith and of his ministry. He does not overlook the sneering "you" of the question, but states: If, as is the case, we, upon whom you heap mockery, are examined on account, about, the good deed shown to the sick man. Note the fine bit of oratorical irony in the statement. It reproves the rulers of the Jews for making a crime of acts of kindness and beneficence. Since the members of the council wanted to know in what manner, by what means, or "in whom" this man had been thoroughly healed, it should be known, not only to them all, but also to the entire nation of Israel, that this man was standing, was presented, before them in full health in the name of Jesus Christ of Nazareth whom they had crucified, but whom God had raised from the dead. This was the answer of Peter, a statement which needed no proof; for the judges could not deny that the miracle had actually been performed with the man standing before them. And as for refuting the claim of Peter as to the manner of the miracle, they could not with any degree of probability adduce any other power or name through which such a deed might have been done. And the candidness of Peter is equaled only by his boldness. For he deliberately pushes his advantage farther by holding before the eyes of his judges the passage Psa 118:22, which Jesus, but a short time before, had quoted to a committee of the same Sanhedrin, Mat 21:42; Mar 12:10; Luk 21:17. The rulers of the Jews were like men that tried to build a house, and foolishly rejected the only stone which was available for the corner of the foundation upon which the whole building was to rest. Jesus was the Stone ordained by God as the foundation of His Church. But the Jews had rejected Christ, and thus spoken the judgment upon themselves. In spite of all that Jesus was and will remain the Corner-stone, the very Foundation of the holy temple which He is rearing to Himself. And not only that, but, as Peter joyfully cries out: In none other is there salvation, for there is also none other name under heaven that is given among men in which we must be saved. The salvation earned by Jesus is complete, and it is the only salvation to be found anywhere. His name, the Word of redemption, is given, is proclaimed in the midst of men, in all the world, and whoever will be saved must turn to this one Source and Author of everlasting life. "On the name of Christ I cannot believe in any other pay but that I hear the merit of Christ preached and accept this. Therefore by believing on the name of Christ and not by trust in our works we are saved. For the word ’name’ in this place means the reason by which and on account of which salvation comes. Therefore, to glorify and confess the name of Christ is as much as trusting in Him who alone is and is called Christ, as the cause of my salvation and my treasure, by which I am saved."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 11 Then Peter, filled with the Holy Spirit
Then Peter, filled with the Holy Spirit
This can be stated in active form. See how you translated this in Acts 2:4. AT: "The Holy Spirit filled Peter and he" (See: Active or Passive)
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if we this day are being questioned ... by what means was this man made well?
Peter asks this question to clarify that this was the real reason that they were on trial. AT: "You are asking us this day ... by what means we made this man well" (See: Rhetorical Question)
we this day are being questioned
This can be stated in active form. AT: "you are questioning us this day" (See: Active or Passive)
by what means was this man made well
This can be stated in active form. AT: "by what means we have made this man well" (See: Active or Passive)
May this be known to you all and to all the people of Israel
This can be stated in active form. AT: "May all of you and all of the people of Israel know this" (See: Active or Passive)
to you all and to all the people of Israel
"to you who are questioning us and to all the other people of Israel"
in the name of Jesus Christ of Nazareth
Here the word "name" refers to power and authority. AT: "by the power of Jesus Christ of Nazareth" (See: Metonymy)
whom God raised from the dead,
Here to raise up is an idiom for causing someone who has died to become alive again. AT: "whom God caused to live again" (See: Idiom)
translationWords
Peter
filled with the Holy Spirit
works
Israel
Jesus
Nazareth
crucify
God
raise
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.