Acts 12:7-10 And, behold, the angel of the Lord came on him, and a light shined in the prison: and he smote Peter on the side, and raised him up… The series of miracles wrought by our Lord during his ministry, and the miracles associated with the history and work of his apostles, require to be very carefully compared, Sometimes miracles were wrought by the apostles as agents, and sometimes for them as teachers whose ministry it was important to preserve. And yet, when God would secure the deliverance of his imperiled servants, he did not always employ miraculous agencies. Paul and Sirius were imprisoned at Philippi, but they were rescued by natural means; an earthquake proved effective to the loosening of their bonds, and the jolting open of the prison doors. There must have been some special reasons for the miraculous form in which St. Peter's deliverance was effected. Two things require attention, as introductory to this subject. 1. The nature of New Testament miracles, and their particular mission to the age in which they were wrought. 2. The ideas of angelic ministry which had passed over to the apostles from Judaic associations. The intervention of angels had occurred again and again in the earlier history, and such an event as St. Peter's rescue would not start doubts in a Jewish mind. God's revelations to men, "in sundry ways and in divers manners," were better apprehended by Jews then than by Christians now. From this incident we may be led to consider - I. THE EMPLOYMENT OF THE MIRACULOUS. Here should be given an historical review of Divine interventions, with some classification of their character and of the circumstances under which the miracles were wrought. It will be found that there are cases in which (1) natural agencies sufficed, under the ordering of Divine providence, to remove the difficulty; (2) in which miraculous intervention did not come when we might reasonably have expected; (3) and in which miraculous agencies were used when we did not expect them. These points may be illustrated to show that the employment of the miraculous is (a) a matter of Divine sovereignty, and never offered in response to any compulsion of man or of circumstances; and (b) that it is therefore still a Divine reserve, and we dare not affirm that the age of miracles is past, because the employment of them is to be regarded as entirely dependent on the Divine judgment and will; and as that will acts upon considerations of the higher and spiritual well-being of man, it may quite conceivably be that in some of man's moral states the miraculous may be the most efficient moral force. It is true that miracles may not be wisely employed in a characteristically scientific age such as ours may be called; but the scientific is only a passing feature, and from it there may conceivably come a rebound to a characteristically imaginative, or as some might call it superstitious, age, to which miracle might again make efficient appeal. The incident of St. Peter's release is a peculiar case of employment of the miraculous - peculiar in that (1) it differs materially from all the other apostolic miracles; and (2) in that it carries the style of Old Testament miracles over into the New, and is to be classed with the deliverance of the three Hebrew youths from the furnace, and of Daniel from the lions. II. THE LIMITATIONS OF THE MIRACULOUS. These are even more striking than the uses. In the case of our Lord's miracles the general principle of the limitation is indicated. Miracles he never wrought for the supply of his own needs, only for the exertion of a gracious moral influence on others. These two limitations may be illustrated. 1. A miracle is never wrought unless it can be made the enforcement or illustration of some moral truth. 2. A miracle is never wrought unless those in whose behalf it is wrought are in a duly receptive state of mind and feeling, and so can be benefited by the miracle. It does not affect this principle of limitation that some of those who are related to a miracle may be rather hardened by it than taught and blessed. St. Peter was not miraculously delivered for his own sake, but for the sake of the confidence which the praying Church might gain from such a proof of the Divine defense and care. III. THE ADAPTATIONS OF THE MIRACULOUS. 1. To the particular occasion. 2. To the tone and sentiment of the age. 3. To the Divine dispensation, with which it has to be in harmony. 4. To the precise underlying purpose for the sake of which it is wrought. On these principles we may even discern miraculous workings in these our times, though they take forms of adaptation to our thought anti associations, and are not after the precise Old Testament or New Testament patterns. We look for direct Divine agencies in the moral and spiritual rather than in the physical and material world. IV. THE RESULTS ATTAINED BY THE MIRACULOUS. How far it can be used as evidence or proof needs to be carefully considered. Wiser men only use miracles as auxiliary evidence of the truth of Christianity. And for this use the character of the miracle rather than the power in the miracle are of chief importance. In connection with our text we find one result on which it may be profitable to dwell in conclusion. The Divine rescue of St. Peter brought to the praying and persecuted Church a sense of God's protective presence. So suddenly had persecution burst upon them, so over-whelming did it seem, that they were for the moment paralyzed with fear - just as the servant of Elisha was when the Syrian army surrounded the house - and nothing could so immediately and efficiently recall them to calmness and trust as this wonderful rescue of St. Peter, convincing them, as it did, how tenderly near to them was their living and almighty Lord. Such a moral result will in every age suffice to explain a Divine miraculous revelation or intervention. - R.T. Parallel Verses KJV: And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. |
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