PETER occupied a prominent place in the early days of the church in Jerusalem. He is the only one of the twelve whose address on the day of Pentecost has been preserved. He was then the spokesman on behalf of the twelve. His words then spoken, in reply to the anxious inquirers, are also recorded. He was the speaker in Solomon's portico. Afterward, in the company of John, he spoke in presence of the rulers. Along with John he taught in the temple courts. It was Peter who brought to light the deception of Ananias and Sapphira, and pronounced their dire sentence. Peter was so esteemed that his shadow was sought after for curative purposes. "They brought forth the sick into the streets, and laid them on beds and couches, that, at the least, the shadow of Peter passing by might overshadow some of them" (Acts 5:15). Peter and John went to Samaria to impart the Holy Spirit to the baptised believers there. On the return journey they did their first recorded missionary work outside of Jerusalem. They announced good news in many villages of the Samaritans. Of the result of that evangelistic effort in Samaritan villages we know nothing. Nor do we know of Peter leaving Jerusalem on any other Christian mission until we reach what is recorded after the conversion of Saul. Now, however, we have it stated, that "as Peter passed throughout all quarters, he came down also to the saints who dwelt at Lydda."

This may, or may not, have been an evangelising tour. It may have been with a view to confirm the churches, a mission such as Paul afterward undertook in connection with Silas (chap. 15:36, 40-41). When Peter arrived at Lydda there were already saints there. Whether they were Christians may not be beyond doubt. 'Saints' is a word equally applicable to true worshippers of God under Judaism and under Christianity. "Many bodies of the saints that slept arose" after Christ's resurrection, is a statement in which 'saints' is applied to servants of God under Judaism, for Christianity was not then established (Matt. 27:52). In Acts 9 'saints' occurs three times, two of which are manifestly a description of the disciples of Christ (verses 13, 41). It is therefore probable that in the third instance (verse 32), disciples are also meant. This is the more likely, seeing that in most occurrences from the beginning of Acts onward, if not in all, 'saints' is applied to the followers of Jesus.

Lydda, the town in which Peter came to the saints, is the Old Testament Lod. It is situated some twenty miles north-west from Jerusalem. It was built by the descendants of Benjamin (1 Chron. 8:12).

is the only act of Peter in this ancient city which is recorded. Eneas is not denominated either saint or disciple; he is spoken of indefinitely as "a certain man." Whatever his belief or his unbelief, he was paralysed, and had been bedridden eight years. Peter's words were few. "Eneas, Jesus Christ maketh thee whole; arise and make thy bed." Though few, the words were potent. Peter had long been familiar with the almighty power of the name of Jesus Christ. Somewhat of the value of that name Eneas now learned; "he arose immediately."

Of the mental, moral, and spiritual effect on Eneas of the instantaneous cure of his long-standing debility, the historian is silent; but the influence upon others was extensive. "All that dwelt at Lydda and in Sharon saw him, and they turned to the Lord." Not only the inhabitants of Lydda, but those who lived in the surrounding district of Sharon, rightly attributed the cure to the Lord; and they became His worshippers, followers, converts. We need not press the word "all" to its utmost bounds. Without doing so there is involved a general turning to God of the people in the neighbourhood. Saron, or Sharon, is a district extending northward to Cesarea. At present the village of Ludd (Lydda) is said to contain about a thousand inhabitants. Including the surrounding region the number of conversions must have been great.

How much of the transactions in and around Lydda is compressed in four brief verses will be seen by an enumeration of the statements. (1) Peter passed through all parts. (2) He came to Lydda. (3) There were already saints there. (4) There was at Lydda an invalid, called Eneas. (5) He had suffered from palsy for eight years. (6) He was cured instantaneously. (7) Peter was the visible means of the cure. (8) Jesus Christ was the actual Physician. (9) The cure was known throughout all the surrounding neighbourhood. (10) It led to very many becoming Christians.

How much more might have been said, had it been the historian's purpose to tell all and expatiate thereon, is suggested by the following questions. What parts had Peter visited before coming to Lydda? What work was he doing in his journey? Was he consolidating the churches or making converts? Or was he doing both things? Was there a Christian church at Lydda prior to Peter's visit? If so, who had founded it? What number composed it? How many turned to the Lord under the influence of the cure of Eneas? Was Eneas a Christian prior to Peter's visit? If not, did he become one after? Was the miracle the sole cause of the many conversions? Was there no preaching or teaching? If there was, who were the speakers? Did Peter do all, or had be co-labourers? How long did Peter stay there? Was the work carried on after he left? If so, by whom?

Whether the reader thinks of the amount of information conveyed in so small compass, or the many things that were tempting to report that have been omitted, he must be struck with the work of Luke as different from ordinary historians. In short, we have in Luke a Spirit-guided historian, who gives only what will make his history suitable to all, and avoids filling his pages and protracting his work with things which, although highly useful in themselves, would nevertheless be too much for the majority of readers, and might either bewilder them or divert them from that which is of the highest importance to themselves - conversion to God, what it is, and how effected. Luke had already been explicit as to Peter's teaching and commands leading up to conversion. Theophilus, therefore, did not require to be told what Peter would say and do to produce conversion. Nor does any other thoughtful reader of the early chapters of Acts. For the purposes of information and illustration of the causes and accompaniments of conversion under Peter's superintendent these chapters are abundant. That sufficiently accounts for Luke's brief narrative of the work at Lydda. Of that he only mentions special events, and records the results without rehearsing the whole process. There was an extraordinary cure, and many conversions ensured.

Joppa was ten or twelve miles distant from Lydda. It "was one of the most ancient and important seaport towns of Palestine, situated on the Mediterranean coast, about thirty geographical miles from Jerusalem, and nearly midway between Gaza and the promontory of Carmel. ... It became the port of Jerusalem when Jerusalem became the metropolis of the kingdom of the house of David." To the present day it "lingers on, like the Jewish people, dejected but not destroyed."

Tabitha, also named Dorcas, one of the disciples of Joppa, had died. She was one of those women whose death makes a felt breach in the social circle. She had not lived for herself. Her good works and benevolent deeds had been abundant. Her life was filled with self-denying work for those around. "This woman was full of good works and almsdeeds which she did." The life of Dorcas was one of charming grace. It was replete with moral beauty and true loveliness. But the life of grace had ended. The useful and loved one had gone to her long home, and sorrow filled the hearts of the disciples. In their bereavement they sent two of their number to Lydda requesting Peter to come immediately.

What did they expect Peter to do? They must have known something of the miracle power possessed by the apostles. It seems impossible to doubt that they had heard of the cures effected in Jerusalem. "By the hands of the apostles were many signs and wonders wrought among the people" of Jerusalem. There had come "also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them who were vexed with unclean spirits; and they were healed every one" (chap. 5:12,16). Some of the disciples of Joppa may have been among the cured ones. They may have visited Jerusalem and been cured, or they may have been inhabitants of Jerusalem driven thence by persecution. But whatever they had heard, or seen, or experienced, of miraculous cures, did they know anything of an apostle bringing the dead to life? The apostles had performed many miracles, healed every one brought to them; but had they ever brought back a departed spirit? Had they ever revivified a lifeless body? We know not. Nor do we know whether the disciples were expecting a miracle, or only desiring the consolatory presence and words of the apostle. Whether they had definite expectations, and whatever they were, or their thoughts had not assumed the definite shape of expectation, Peter at once acceded to their earnest desire for an immediate visit.

On his arrival Peter was taken into the death-chamber. Amid the lamentations of the sisters, the good deeds of Dorcas were rehearsed to him, and some of her work was shown. But weeping and talking over the past, however natural and appropriate, would not remove the cause of sorrow. Something else was necessary - a something of too great solemnity to come into existence in the presence of the laudation of many voices. The widows were requested to withdraw. When left alone with the lifeless body and with God, Peter bent the humble knee and imploringly addressed Him from whom all life comes. The circumstances remind us of Elijah and Elisha, the former raising the life the son of the widow of Zarephath, and the later the son of the Shunamite. For what did Peter pray? Did he expect the return of Tabitha to her earthly house? Or was he asking God whether there was to be a restoration to life? Here, as so often, we have to confess ignorance. God, however, fulfilled what must have been the wish of every heart, whether that wish had reached expectation and faith or not. Peter spoke to the dead body. How vain for us to address our dead! The chill silence of death would be our only answer. The unanswering silence would make us feel increasingly the relentless domination of death. What were Peter's thoughts in that moment of close connection with death, and spirit world, and God? Had his faith reached that point from which he could calmly expect the dead to respond to his call, and the spirit to return to its tenement of clay? We know that Tabitha heard, opened her eyes, and sat up: and that, calling the saints and widows into the room, Peter presented her alive. What were Peter's thoughts and feelings as he beheld the joy of which he had been an honoured instrument? What were the thoughts and feelings of Tabitha as she was welcomed back to life with grateful tears? What were the thoughts and feelings of the windows and saints as the chamber of death was made redolent with the fragrance of the resurrection morning? We may imagine, but cannot describe. We have only a passing view of the moving figures. Perhaps the scene is too pure and heavenly for our earth-dimmed eyes to rest upon. We are immediately hurried into the outer world. But the influence of the events of the upper room has gone abroad. What had happened "was known throughout all Joppa; and many believed in the Lord." As the cure of Eneas had resulted in many conversions in and around Lydda, so the restoration to life of Tabitha resulted in many of the inhabitants of Joppa believing in the Lord. 'Turning to the Lord' in the one case, and 'believing in the Lord' in the other, although not equivalent phrases, are evidently employed as descriptive of the same experience - conversion to God.

in the record of events in Lydda, Sharon, and Joppa, does not denote that there was no instruction given or needed in these places. The people could not know how to act unless they were taught. Inquirers needed instruction as in Jerusalem and Samaria. But what is reported on previous occasions leaves no doubt as to what Peter would say in the seaport of Joppa, and the district of Sharon. He would relate the same facts about Jesus, so far as they needed to be repeated, and he would give the same explanations of the source and intent of the mission of Jesus. He would so present the life of Jesus as to produce faith in Him, and he would enjoin repentance and turning as in Solomon's portico, or the more explicit repentance and baptism as on the day of Pentecost. His course being uniform, the details are not repeated in the narrative. The inspired writer avoids repetition.

In some respects there is a resemblance between the account with which we are engaged, and the account in chapter 13:6-12, of

In giving His commission the Saviour said, "These signs shall follow them that believe: in My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." The historian adds: "And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following" (Mark 16:17-18,20). The extent of the promise of miracle may be best understood by observing the difference between the wording of it, and the wording of the promise of salvation. The promise of salvation is to each individual in these words: "He that believeth and is baptised shall be saved." The promise of miracle power is general; "These signs shall follow them that believe." Salvation is for every believer; miracles were for believers collectively, perhaps for every company of believers. We know from the New Testament that in some churches there were many miracle workers. Corinth is a striking example. It is probable that there was no community of believers in the days of the apostles which had not received a visit or visits from missionaries who wrought miracles among them; but there is no evidence, and no likelihood, that every believer in any church was endowed with miracle power. It is not said that miracles would be performed by every believer, but that they would follow the believers. Wherever believers were found there would be miracle workers. And so we have found that miracles were wrought in Jerusalem, Samaria, the desert, Damascus, Lydda, Joppa, and on the island of Cyprus. And in the conversions that follow, we shall have frequent opportunity of observing the accomplishment of the Lord's promise of miracles where His gospel was published.

The different words employed to denote this supernatural power are instructive. They are signs, wonders, miracles. These names do not represent different action, but different phases of one action or deed. The original word for miracle is far more frequently translated 'power' than 'miracle;' it denotes the power by which the miracle was wrought. The name of the cause is given to the effect; hence they are called "mighty works." 'Wonder' is the name of the effect produced upon the people, given to what produced it. 'Sign' indicates that the wonder-producing mighty deed was an indication of something else - a sign that God was with the worker, and approving of his work.

It was specially reserved for John to denominate Christ's miracles His 'works.' From his stand-point it was natural to view the most wonderful miracles of Jesus as works. They were the common, everyday, natural employment of the Word who was in the beginning with God, and was God.

The miracles were a confirmation of the word spoken. The Lord confirmed the word of His servants with signs following. God bore "witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Spirit, according to His own will" (Heb. 2:4). The miracles were God's sign-manual to the integrity and authority of the apostles of His Son.

Are miracles to be expected still? Is it the fault of Christians that miracle power is not possessed? Or does the arguing for it by some arise out of a misapprehension of the extent of the promise and the design of miracles?

1. Miracle power was never promised to every believer.

2. The purpose for which miracles were wrought - the confirmation of the truth - does not now require them. Truth once established, and the truth and its vouchers put on record, it needs not miraculous confirmation in every century. In the New Testament Scriptures we have the record of the truth, and of its authentication. These writings take the place of living apostles and of miracles.

3. Miracle power was ordinarily bestowed by the onlaying of apostles' hands. When that generation passed away, upon some of whom apostles had laid their hands, miracles naturally ceased.

4. The cessation of at least some kinds of miracles was predicted (1 Cor. 13:8-10). Prophecies, miraculous speaking of languages, and miraculously obtained knowledge, ended when the system of Christianity was completed as we now have it in the New Testament. A new divine system is inaugurated and established by supernatural means, and afterward continued by natural means.

5. Miracles would cease to be miracles if they were continuous. The wondrous service performed by the human eye would be denominated miraculous, if it were not so common. As it is, however, it would be more likely to be reckoned a miracle if any human being were born without visual organs. A miracle necessarily partakes of the unusual. If every Christian possessed the power of healing, it would no more take rank in the region of the miraculous than the indwelling of the Spirit, or the sustaining power of the gospel.

6. Some events that are denominated miracles in modern times are no more than answers to prayer. Taking the accounts on their own showing, they are not miracles in the New Testament sense.

7. Many things talked of as miracles are more baseless in fact that the unaccountable aberrations of fancy in dreamland. Somebody knows somebody who has a relative that knows someone else, who had heard of someone who had been cured by miracle. But there is no satisfactory evidence adduced; nothing that can be traced or laid hold of. The address of the individual is not even given. Often he is nameless. The pretended miracles cannot be sifted or placed under a scrutiny. The absence of reliable evidence is the best possible evidence that there has been no miracle at all.

I conclude, therefore, that believers have now no power to work miracles, that there is no need for them, and that God did not intend them to abide as a lasting possession of the Church.