Literature and History of New Testament Times

<p><span class="pagenum"><SPAN name="Page_46" id="Page_46">[46]</SPAN></span></p> <h2>LESSON IX</h2> <h3>THE BEGINNINGS OF THE CHRISTIAN CHURCH</h3> <p>The author of The Acts has given a wonderful picture of the early days of the Christian Church. The teacher should endeavor to present the picture before the mental vision of the class. History should not be studied merely as a dry record of events. The events should be seen as well as understood. They can be seen by what is called the historical imagination. The term "imagination" often contains a suggestion of unreality. But that is a secondary use of the word. "Imagination" means "picturing." You can make a picture of what really happened as well as of what happened only in fiction. The historical imagination is a very important faculty in the student of the New Testament. In many persons it is almost wholly lacking. But fortunately it may be acquired.</p> <p>In the lessons that follow, great stress should be laid upon the simple memorizing of the course of events. Advanced study, or topical study, is useless unless it is based upon an orderly acquaintance with the contents of The Acts. History comes first&mdash;then the interpretation of the history.</p> <p>The dominant note in the early chapters of The Acts is the note of joy. After the three dark days of discouragement, after the quiet period of waiting, the life of the Church suddenly bursts forth with power. Everything is fresh and new. Difficulties and dangers have not yet emerged. Even persecution is lacking. The Church enjoys favor with the people. Thousands are converted in a day.</p> <h4>1. THE GIFT OF TONGUES</h4> <p>The gift of tongues, as it was exercised on the day of Pentecost, is not altogether an isolated phenomenon. It appears also elsewhere in The Acts, Acts 10:46; 19:6, though it may be doubted whether in all three cases it assumed exactly the same form. In the First Epistle to the Corinthians, Paul discusses the gift at considerable length. I Cor., ch. 14. It is interesting to compare that passage with the passage in the second chapter of The Acts.</p> <p>There are a number of resemblances between the two. Both Paul and Luke represent the gift of tongues as a supernatural thing,<span class="pagenum"><SPAN name="Page_47" id="Page_47">[47]</SPAN></span> a special endowment from the Spirit of God. Both Paul and Luke, furthermore, represent the gift as an ecstatic, temporary expression of spiritual exultation rather than as a faculty intended to be practically useful in the work of the Church. On the other hand, there are such marked differences between the two accounts as to make it evident that the gift as it was manifested at Pentecost was very considerably different from that which was exercised in the church at Corinth.</p> <p>The speaking with tongues as Paul describes it was a kind of ejaculation, expressive of the religious life of the speaker, but incomprehensible to others. In order, therefore, to make the gift edifying to the congregation at large there had to be some one else present who was in possession of another gift, the gift of interpretation. The speaking with tongues at Pentecost, however, was a miraculous use of various languages. Some have supposed that Luke is describing rather a new language, which possessed the supernatural quality of being understood by men of various nationalities. The most natural interpretation of the passage, however, is that which has just been suggested. The disciples, filled with the Spirit, spoke some in one language and some in another, or perhaps the same individuals used different languages at successive moments. The outsiders received various impressions of the strange phenomenon. Some, mocking, declared that the disciples were drunk. These, we may suppose, were men who came into contact with those disciples who were speaking some language known only to another group among the hearers. The general impression seems to have been wonder at the miraculous gift. The gift of tongues provided an opportunity for the first Christian preaching. In just this form it was perhaps never repeated. It was a unique gift provided for an absolutely unique occasion.</p> <h4>2. THE SPEECHES</h4> <p>Ancient historians often put imaginary speeches into the mouths of their characters. The speeches were intended to represent not what was actually said but what might have been said under the circumstances. This procedure of the historians was not intended to deceive the readers. It was merely a literary form, a method of vivid description.</p> <p>Luke, however, seems not to have allowed himself even the license which was regarded as allowable by the best historians of antiquity. The speeches in The Acts are apparently either verbatim reports<span class="pagenum"><SPAN name="Page_48" id="Page_48">[48]</SPAN></span> of what was actually said, or else summaries based upon trustworthy tradition. If they had been composed freely by the historian himself their characteristic differences and their perfect adaptation to different occasions would be difficult to explain.</p> <p>The speeches of Peter and of the earliest disciples, in particular, are very different from those of Paul. They contain a number of features which occur either not at all or only rarely in the rest of the New Testament. The designation of Jesus as "the Servant," for example, a designation taken from the latter part of Isaiah, is characteristic of these speeches. Another characteristic designation of Jesus is "Prince" or "Prince of life." Acts 3:15; 5:31. In general, the representation of Jesus in the early chapters of The Acts is just what might have been expected under the circumstances. At the beginning of the Church's life, everything is simple and easy of comprehension even by outsiders. The apostles represented Jesus first as a man approved of God by the miracles which he had wrought. To have delivered up such a man to death was itself a grievous sin. But that was not all. This Jesus who was crucified had been raised from the dead; and both in his death and in his resurrection he had fulfilled the Messianic predictions of the ancient prophets. He was then nothing less than the Christ. Now, too, his period of humiliation was over. He had been given the full powers of Lordship. From him had come the wonder-working Spirit. It will be observed that these speeches, though they begin with what is simplest and easiest of acceptance by an outsider, really contain, at least in germ, the full doctrine of the divine Christ.</p> <h4>3. THE CONVERTS</h4> <p>The body of disciples who were assembled before the day of Pentecost consisted of only about one hundred and twenty persons. Acts 1:15. After the notable sermon of Peter, which was spoken in explanation of the gift of tongues, three thousand were converted. A little later the Church possessed five thousand men. Acts 4:4.</p> <p>The outward sign of conversion was baptism. "Repent ye," said Peter, "and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit." Baptism was not altogether new. It had been practiced not only among converts to Judaism, but especially by John the Baptist. Christian baptism, however, is sharply distinguished from the baptism of John. Mark 1:7,8; Acts 18:25; 19:1-6. Both were expressive of repentance. But Christian<span class="pagenum"><SPAN name="Page_49" id="Page_49">[49]</SPAN></span> baptism was connected specifically with Jesus, and also with the bestowal of the Spirit.</p> <p>Baptism was "in the name of Jesus Christ," or "into the name of the Lord Jesus." It was the sacrament by which the convert signified his cleansing from sin and his entrance into that peculiarly close relation to Christ which is of the essence of Christian experience. In itself, of course, the rite of baptism is useless. But when accompanied by faith it is a means of real blessing. Baptism, like the other Christian sacrament, the Lord's Supper, was instituted by Christ himself. Matt. 28:19. In The Acts the full trinitarian formula of baptism is not given. "In the name of Jesus Christ" is sufficient to designate the sacrament.</p> <h4>4. JOY AND FEAR</h4> <p>The mysterious power that was working among the disciples was beneficent. It accomplished miracles of healing. As in the case of Jesus himself so now among his disciples the Spirit of God was manifested in the expulsion of demons. Matt. 12:28; Acts 5:16. The Spirit was manifested also in the healing of disease.</p> <p>One cure, in particular, is narrated with a wealth of vivid detail. The healing of the lame man led to the opposition of the Sanhedrin. It led also to favor among the people. All the people ran together in Solomon's porch greatly wondering. Acts 3:11. Peter and John took no credit for what they had done. They attributed the miracle solely to the power of Jesus. It was the same Jesus against whom the crowd had shouted, "Crucify him, crucify him," only a few weeks before. Surely a reason for remorse rather than joy! But God is gracious. Through Jesus, the crucified One, salvation was offered even to the murderers. Repentance was followed by rejoicing. The envy of the Sanhedrin was held in check. A notable miracle had been wrought.</p> <p>That miracle was not isolated. Many signs and wonders were wrought by the hands of the apostles. The people even "carried out the sick into the streets, and laid them on beds and couches, that, as Peter came by, at the least his shadow might overshadow some one of them." Acts 5:12-15. Perhaps we are to understand that that method of seeking cure was actually successful. Certainly it was an unusual method. But God adopts unusual methods at unusual times. He adapts his mercy to the needs of men.</p> <p>The general impression left by the early chapters of The Acts is an impression of light and gladness. There is opposition, but<span class="pagenum"><SPAN name="Page_50" id="Page_50">[50]</SPAN></span> it is powerless against triumphant joy. One incident, however, introduces a discordant note. It is the incident of Ananias and Sapphira.</p> <p>The early Church was animated by a spirit of self-sacrifice. Many of the disciples sold their possessions and devoted the price to the common good. One of those who did so was Joseph Barnabas, who was to be prominent in the subsequent history.</p> <p>A certain man, Ananias, however, and Sapphira his wife, after they had sold their possession kept back part of the price. In itself that was not necessarily wrong. Their sin was the sin of deception. They pretended to have given all, though they had really given only a part. A more destructive sin could scarcely have been imagined. They had lied unto the Holy Spirit. Such conduct would bring contempt upon the Church. Ananias and Sapphira discovered that God cannot be trifled with. And the judgment wrought upon them inspired fear in all who heard.</p> <p>It is well that this incident has been recorded. It prevents a one-sided impression of the Church's life. The power that animated the Church was beneficent. But it was also terrible and mysterious and holy. In the presence of it there was joy. But that joy was akin to fear. "It is a fearful thing to fall into the hands of the living God." The lesson is of permanent value. The Spirit of God must be received with joy. But not with a common joy. Not with the joy of familiarity. But rather with the wondering, trembling joy of adoration.</p> <hr class="tb" /> <p><span class="smcap">In the Library.</span>&mdash;Purves, "Christianity in the Apostolic Age," pp. 21-46. Davis, "Dictionary of the Bible": articles on "Weeks, Feast of" and "Temple." "The Cambridge Bible for Schools": Lumby, "The Acts of the Apostles," 1880, pp. 1-61. "The Bible Commentary," vol. ii: Cook, "The Acts of the Apostles," pp. 351-386. Ellicott, "A New Testament Commentary for English Readers," vol. ii: Plumptre, "The Acts of the Apostles," pp. 1-28. Rackham, "The Acts of the Apostles," pp. 1-69. These commentaries will be designated hereafter by the names of the authors only.</p> <hr class="chap" /> <div style="break-after:column;"></div><br />