Acts 4:12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. 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 Christ's atonement. (J. Begg, D. D.) Parallel Verses KJV: Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. |
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