The call for special miracles.
It should be carefully shown that Scripture miracles are never mere wonders, or displays of mere power. They are always signs, and always wrought for the sake of some immediate or prospective moral benefit. This may be affirmed, however singular the mere form of the miracle may be. The circumstances under which God sees fit to allow his servants to work miracles need careful examination and consideration. In connection with the text we find special circumstances. St. Paul had separated the disciples, and formed a distinct Christian community. For his own sake, and for the satisfaction of the people, it was important that some attestation of the Divine approval should be given. The question had to be settled—Was the Christian community, thus separately constituted, as fully under the power of the Holy Ghost as the older Jewish Christian community had been? The speciality of the miracles is designed to intimate that, under these circumstances, a new and mightier baptism of God's Spirit came upon the apostle, so that, apart from conscious efforts of his own will, healing virtue went forth from him. It is also noticed that "This great effusion of healing power, which, it is implied by the tense of the verb wrought, continued for some time, was granted as a counterpoise to the magical and theurgic practices to which the Ephesians were addicted" (verses 13,19). In explanation of the agency of "handkerchiefs and aprons," the following notes from Eastern travelers may be helpfully suggestive:—Thomson, in 'The Land and the Book,' says, "The external instruments connected with working miracles had, in ancient times, transferred to them, in imagination, a portion of the sanctity and reverence due to him who used them, or to that Divine power which was transmitted through them. This applied not only to the staves, robes, and mantles of prophets while living, but to such things as their bones also, and even their very gravestones, when dead. It is now common to bind on or wrap round the sick some part of the robes of reputed saints, in the belief that healing virtue will be communicated from it." Morier says, "At a short distance, near the roadside, we saw the burial-place of a Persian saint, enclosed by very rude walls. Close to it grew a small bush, upon the branches of which were tied a variety of rags and remnants of garments. The Persians conceive that these rags, from their vicinity to the saint, acquire peculiar preservative virtues against sickness; and, substituting others, they take bits away, and, tying them about their persons, use them as talismans." How far God was pleased to fit in with the common sentiment of the age, in his gracious condescension, requires consideration; we may observe that such special manifestations of miraculous powers were strictly temporary, limited to the particular occasion for which they were required. We view these "special miracles" as the outward sign of three things.
I. GOD'S APPROVAL OF ST. PAUL'S ACTION IN SEPARATING THE DISCIPLES. That action had been intensely trying to the apostle himself; and a very questionable thing to the view of the synagogue folk, and of the disciples who followed the apostle. If miraculous attestations had been withheld just at this juncture, the enemies of St. Paul would have been enabled to assert the Divine disapproval of his conduct, and St. Paul would himself have been disheartened. Compare how graciously now God often gives success to his servants when they are called to take special action; giving them converts in unusual numbers, and so silencing their adversaries.
II. GOD'S ATTESTING PRESENCE WITH THE CHURCH'S LIFE AND LABOR. In those days miracles were the strong affirmation,—" God is with us." The very point of them is that they were wrought in the power of God. The very purpose of them is to bring home to men's hearts the conviction that what the miracle-worker says is from God, seeing that, so evidently, what he does is from God. Miracles are needed when men are dependent on outward and sensible proofs. Miracles are not needed when men are able to estimate moral and spiritual proofs. And, therefore, miracles are not needed now.
III. GOD'S CONDESCENSION IN PERSUADING THE EPHESIANS BY ADAPTING HIS DEALINGS TO THEIR SENTIMENTS. They were inclined to magic, and based their belief on superstitious rites. God would not admit the truth of their "black arts," but he would consider the tone and temper of mind which characterized them, and adapt his dealings so as to meet their prejudices and persuade them. So teaching us that while we must never misrepresent or prejudice God's truth, we must always seek so to know men that we may adapt our presentations of truth to them, and meet them on their more impressionable sides.—R.T.
Signs of religious sincerity.
The incidents narrated in these verses suggest the subject of the demands which men feel that a Christian profession makes upon their practical life and conduct. It appears that these disciples at Ephesus had been converted for some time before they made these sacrifices; but presently the relation of the Christian truth to their magical and superstitious sentiments was fully recognized, and they were impelled to destroy the books which had been associated with their early religious beliefs. "Ephesus was the chief seat of the black art at this time, and the popular mind was familiar with the pretension to supernatural gifts and endowments, and by its experience in sorceries and charms was in a measure hardened against the due effect of miracles." "Magicians and astrologers swarmed in her streets, and there was a brisk trade in the charms, incantations, books of divination, rules for interpreting dreams, and the like, such as have at all times made up the structure of superstition." "By actually destroying the books, they not only acknowledged the sinfulness of the practices taught therein, but also cut off at once and absolutely the possibility of relapse on their own part, or of leaving a temptation or stumbling-block in the way of others." But the books burned were private property, and did not stop the evil work of those who made and sold such books. In one form or in another the question always comes before the new converts—What are you prepared to give up for Christ's sake?
I. SINCERE AND EARNEST CHRISTIAN LIFE IS ALWAYS, IN GREATER OR LESS DEGREE, ANTAGONISTIC TO THE FORMER LIFE. A man may take up with religion as a mere matter of profession, and find that such a religion makes little or no demand for change in his general sentiments or conduct. But if a man is truly regenerate, if religion is to him a serious, searching reality, he will soon find out that it is out of harmony with much in his former life, and as he cannot give up the religion he must give up the old habits and indulgences. This applies not only to such evils as intemperance and immorality, but also to more minute forms of questionable indulgence. Earnest Christian life is found to be corrective of even our cherished ideas, our views of truth and duty; and the most moral and amiable man is made so sensitive to purity and truth by a Divine regeneration that he finds something in his former life and thought which is out of harmony with his new feeling. It appears, therefore, that our Lord's principle is much more minutely searching than we imagine it to be: "Wherefore by their fruits ye shall know them." The point of this head may be represented in full detail, as it concerns the several classes of a congregation. The principle enunciated will gain force by precise application to the class evils which sincere piety resists.
II. SINCERE AND EARNEST CHRISTIAN LIFE CAN ONLY BE MAINTAINED BY SETTING LIFE, ACTION, AND RELATIONS IN RIGHT TONE. A man may feel how opposed his sentiments and his habits are to the Christian profession he makes, and yet he may do nothing towards readjusting their relations. He may try to live his old self-willed life, and at the same time try to keep his faith in Christ and his soul-allegiance to him. But the point on which we now insist is, that he cannot do this. He imperils his Christian life in the attempt. He keeps himself open to Satanic temptations. He is in the almost hopeless, and certainly dishonorable, condition of those who, in olden times, "feared the Lord and served other gods." Full consistency between life and profession is absolutely necessary. In any case of conflict between the two, the Spirit of God will help us to a victory. If, even in small matters, we fail to keep the full harmony between piety and conduct, piety loses its tone, and gradually its very life. Formalism can allow license. Piety never can.
III. EFFORTS TO ADJUST CONDUCT SO AS TO MATCH RELIGION MAY INVOLVE SERIOUS SACRIFICE. As in the case of these Ephesian Christians. They destroyed books representing a great wealth. They might have sold them; but since others might be injured by them, they destroyed them, at great personal sacrifice. Illustration may be taken from certain forms of trade, which Christians feel they can no longer carry on; or from certain pleasures, in which they feel they can no longer indulge. Impress, in conclusion, the teaching of our Lord about the foolishness of the man who would take up a Christian profession, and does not "sit down first and count the cost."—R.T.