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From Philip the evangelist, St. Luke may have learnt the history of events with which Philip was concerned, as he stayed with him at Caesarea (xxi. 8-12), and he also knew Mnason, who was one of the "original" disciples of Pentecost (xxi. 16). Finally, we notice that St. Luke had intercourse with St. James, the Bishop of Jerusalem, himself (xxi. 18).
[Sidenote: Date.]
We have seen above (p. 68) that St. Luke"s Gospel was probably written soon after A.D. 70. As Acts i. 1 shows that Acts was written later than the Gospel, and as there is just enough difference in style between the two books to encourage the idea that Acts was not written immediately after the Gospel, we may reasonably place Acts between A.D.
75 and 80.
One obvious objection to placing the date of Acts so late is the fact that the writer does not record the death of St. Paul. This is certainly startling, for the martyrdom of the great apostle would have formed an impressive conclusion to the book. But there are several reasons which may be appropriately suggested to account for the omission. Possibly the author intended to write a third "treatise," in which the story of the martyrdom of his two great heroes, St. Peter and St. Paul, would be recounted; possibly Acts, which ends very abruptly, was never completed by the author. It is also possible that, after showing that the Roman civil power had generally been tolerant towards Christianity, he did not wish to endanger the circulation of his book by giving an account of Nero"s brutal persecution of the Christians.
If the book had contained any such history, the possession of it would have been regarded as no small offence by the civil authorities.
Several years later, when the Church was probably much stronger, St.
John, in writing the Revelation, disguised his description of Nero in symbolical language. In any case, St. Luke may have wished both to show Theophilus that Christianity was compatible with loyalty to the government, {109} and that the government had for a long time been tolerant towards Christianity.
[Sidenote: Character and Contents.]
The general plan of the book may easily be seen by a glance at the a.n.a.lysis printed below. We may describe it by saying that the ruling ideas are the progress and the continuity of the Church. That is to say, St. Luke shows how the Church, the divinely organized society which promotes the kingdom of G.o.d, lives and develops through various stages and crises. It spreads from one upper room in Jerusalem to Rome, the world"s mightiest city. From the election of Matthias, the new apostle, until the decision reached by the Council at Jerusalem twenty years afterwards, and recorded in ch. xv., we behold a slow but sure progress. The secret of this progress is dependence upon the risen Christ. We cannot conceive how the apostles could ever have come out of the perplexity and dismay caused by the death of their Lord, and laboured with such enthusiasm, unless they were certain that the Lord was indeed risen. Without the resurrection, the Church would have collapsed at once. Knowing that it could not be possibly disproved, the apostles appeal to it as their reason for advancing out of Judaism.
Two points with regard to the doctrine implied in chs. i.-xv. deserve special attention.
(1) _The doctrine of Christ"s Person_. The doctrine is of the simplest kind, but the facts a.s.serted by the apostles imply that He is divine.
He is the Messiah, anointed by G.o.d, and the Holy One, and He is in a special sense the Holy Servant or Child of G.o.d (iii. 14; iv. 27). He is seated at the right hand of G.o.d (v. 31), He is Prince and Saviour.
He fulfils divine functions. It is He who has poured out the Holy Spirit (ii. 33). He is the object of man"s faith, and His name or revealed personality is declared to have just restored a lame man to soundness (iii. 16); signs and wonders are expected to be done through Him (iv. 30). There is "salvation" in none other (iv. 12), and He is to be "the Judge of quick and dead" {110} (x. 42). St. Stephen in dying prays to Him. He is perpetually called Lord, and the fact that the same name is applied to Jehovah in the Septuagint makes it impossible to suppose that Christ is not regarded as possessed of divine attributes.
(2) _The doctrine of the salvation of the world_. Rationalist critics have a.s.serted that the first apostles had no idea that the gospel was meant for the world, and that they limited its light to the children of Abraham. The unfairness of this a.s.sertion is shown by the consistent manner in which the same doctrine of the salvation of all men is interwoven in different parts of Acts, including the early chapters, which are generally acknowledged to be derived from an early Jewish Christian source. The doctrine is that salvation is offered to the Jews first (iii. 26), but "all that are afar off" may share in it (ii.
39; iii. 25). This is exactly the doctrine expressed by St. Paul in Rom. i. 16. And the conversion of Gentiles of different cla.s.ses, as recorded in Acts, testifies that the apostles acted up to the doctrine.
They did not doubt that the Gentiles had a right to the gospel. The point which did agitate them was, how much of the Jewish ceremonial ought the Gentiles to be required to observe. When the Gentile converts became numerous the question became acute, being sharpened by the demand of certain Jewish Christians that all converts should be circ.u.mcised.
St. Peter and St. James set their faces against this demand, and it was determined on their advice that the Gentiles should only be required to abstain from "meats offered to idols, and from blood, and from things strangled, and from fornication" (xv. 29). The rule was primarily meant for Antioch, Syria, and Cilicia. It prohibits complicity in idolatry, and in the immorality with which Syrian idolatry had been historically a.s.sociated. And it prohibits the eating of blood and things strangled, a practice which might cause friction in the presence of Jewish communities. Nothing is said about circ.u.mcision or the sabbath. It is impossible to reconcile Acts xv. with the {111} theory that the original apostles were merely Jewish Unitarians who detested St. Paul. And the Rationalists who have propagated this theory gain no help either from Galatians or from Acts xxi. For St. Paul, in writing to the Galatians, a.s.serts the two central facts which we find in Acts xv., viz. (i.) that his policy of an open gospel was opposed by a party which appealed to the original apostles, (ii.) that the original apostles gave him the hand of fellowship and repudiated the Judaizers.
In Acts xxi. 24 we find St. Paul himself performing a Jewish ceremonial act at the request of St. James. The request was made in order to counteract the falsehood that he had been trying to make the Hebrew converts desert the old Jewish customs. It cannot be interpreted as a proof of the supposed blind Judaism of St. James. For St. Paul _voluntarily_ performed a similar act at Cenchreae, and we have no ground for believing that he always claimed for himself that entire freedom from Jewish usages which he always claimed for his Gentile converts. His own words contradict such a notion emphatically (1 Cor.
ix. 20).
The truth is that it is only by doing violence to all the evidence which we possess, that anything can be done to support either the theory of Baur and his school that the apostles of the Church were divided with regard to the _Law_, or the more recent theory of Harnack and others that they were divided with regard to the _Person of Christ_. All the apostles believed that the gospel was for all men on equal terms, and that Christ was the divine Lord of all.
In addition to these points, it is necessary to say a few words about _the ministry of the Church_ which is described in Acts. It is a.s.serted by such writers as Martineau, Sabatier, and Schmiedel, that the state of the Church and the ministry in Acts betrays the fact that the author did not write in the apostolic age. It is said that "hierarchical ideas" or "hierarchical pretensions" can be detected in such pa.s.sages as i. 17, 20; viii. 14-17; xv. 28; xx. 28, and that such ideas {112} could not have been entertained by the apostles. It is not possible to give a full discussion of such a theory in this book.[4]
We must be content with noting that, in order to give it any appearance of validity, it is necessary to reject every part of the New Testament which does not happen to agree with it. Schmiedel, who places Acts between A.D. 110 and 130, says that "Acts xx. 18-35 has many ideas in common with those of the Pastoral Epistles," but that "the author has not yet reached the stage in the development of Church government which characterizes the First Epistle to Timothy." [5] He says this simply because that Epistle, which he regards as a late forgery, shows a form of Church government practically identical with Episcopacy, while he thinks that Acts xx. shows a form of government intermediate between the genuine apostolic form and Episcopacy. To this we may make two answers; (a) that the Church government in Acts and 1 Timothy is practically the same, the work of the apostle being in r Timothy partly delegated to an apostolic vicar; (b) as there is excellent evidence for regarding 1 Timothy as a genuine writing of St. Paul, it gives us an additional cause for believing that the description of Church government in Acts is not fict.i.tious.
a.n.a.lYSIS
The outline of the book is laid down in the words of our Lord quoted in i. 8, "Ye shall receive power after that the Holy Ghost is come upon you: and ye shall be My witnesses both in Jerusalem, and in all Judaea, and Samaria, and unto the uttermost parts of the earth."
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A.
From A.D. 29 to ? 34,
The Church at Jerusalem: i.-viii. 1.--Introduction; the commission to the apostles, the Ascension, choice of Matthias in place of Judas (i.).
Outpouring of the Holy Spirit at Pentecost, Peter"s speech, the unity of the Church (ii.). Cure of a lame man, Peter"s speech on the occasion (iii.). Peter and John imprisoned and before the Council, their dismissal and return to the Church, community of goods in the Church (iv.). Ananias and Sapphira, miracles of healing, especially by Peter, second imprisonment of Peter and John, Peter"s speech, Gamaliel"s advice to refrain from persecution (v.). Appointment of the seven deacons, Stephen"s ministry and arrest (vi.). Stephen"s defence, in which he shows that the Jews have always opposed the chief servants of G.o.d and that _true worship is independent of the Jewish temple_, Stephen"s martyrdom (vii.-viii. 1).
B.
From A.D. ? 34 to 46.
Christianity spreads through Judaea and Samaria and to the Gentiles, St. Paul"s conversion: viii.-xii.--Church scattered by persecution, Philip in Samaria, Simon Magus, Peter and John at Samaria, Philip baptizes an Ethiopian proselyte to Judaism (viii.). Conversion of Paul, his baptism, he is introduced to the apostles, Peter at Joppa and Lydda, raising of Tabitha by Peter (ix.). Peter and Cornelius, Peter"s trance, he eats with and has baptized _Gentiles_ who had previously believed in G.o.d but were _uncirc.u.mcised_ (x.). He explains his conduct and the Church approves (xi. 1-18).
Christianity spreads to Phoenicia, Cyprus, and Antioch, where it is preached to _pagan Greeks_ (xi. 19-30). Herod"s {114} persecution, murder of James, Peter"s third imprisonment and escape, death of Herod in A.D. 44, Paul returns from his second visit to Jerusalem (xii.).
C.
From A.D. 47 to 49.
St. Paul"s First Missionary Journey: xiii. 1-xv. 35.--Barnabas and Paul receive the laying on of hands at Antioch, journey through Cyprus, Elymas the sorcerer blinded, visit to Antioch in Pisidia, Paul"s speech in the synagogue, he turns to the Gentiles (xiii.). Paul preaches at Iconium, cures lame man at Lystra, is stoned, returns to Antioch (xiv.). _Persecution of the Christians by Jews_.
The Jerusalem Church Council decides that _Gentiles need not be circ.u.mcised_ (xv. 1-35).
D.
From A.D. 49 to 52.
St. Paul"s Second Missionary Journey: xv. 36-xviii. 22.--Paul with Silas visits the Churches founded during the first journey, Timothy circ.u.mcised (xv. 36-xvi. 5). Paul crosses to Europe, imprisoned at Philippi, conversion of the jailor (xvi.). At Thessalonica and Beroea, at Athens, Paul"s speech at the Areopagus (xvii.). At Corinth, brought before Gallic the Roman proconsul, travels by Ephesus and Caesarea to Jerusalem and Antioch (xviii. 1-22). _Persecution by Jews, or by Gentiles whose pockets are affected_ (xvi. 19).
E.
From A.D. 52 to 56.
St. Paul"s Third Missionary Journey: xviii. 23-xxi. 16.--Paul revisits Galatia and Phrygia; Apollos, a converted {115} Jew, defends Christianity at Corinth (xviii. 23-28). Paul stays at Ephesus, great riot (xix.). _Roman officials tolerant to Christianity, craftsmen whose pockets are affected show violence_. Journey to Macedonia and Greece, Paul at Troas, Eutychus" fall and cure, journey to Miletus where Paul meets the presbyters of Ephesus (xx.). Voyage to Tyre and Caesarea (xxi. 1-16).
F.
From A.D. 56 to 61.
St. Paul arrested at Jerusalem, imprisoned at Caesarea, voyage to Rome: xxi. 17-xxviii. 31.--Paul visits James and the presbyters, the Jews try to kill him, he is rescued and taken to the castle (xxi. 17-40). His speech to the Jews, is removed by the chief captain (xxii.). His speech before the Jewish Council, is taken to Caesarea (xxiii.).
Appears before the procurator Felix (xxiv.). Appears before the procurator Festus, appeals to the emperor, speaks before Agrippa (xxv., xxvi.). _Roman officials still tolerant, but obliged to interfere_.
The voyage and shipwreck (xxvii.). Paul at Melita (xxviii. 1-10). He journeys to Rome and expounds the gospel at Rome, where the Jews had not previously heard anything against him. He preaches the kingdom of G.o.d for two years (xxviii. 11-31).
Similar Characteristics of St. Luke"s Gospel and Acts.--Among such are the continued interest in Samaritans (Acts i. 8; viii. 5-25) John the Baptist (Acts i. 22; x. 37; xiii. 24; xviii. 25; xix. 3), women (Acts i. 14; ix. 36; xii. 12; xvii. 4), the poor (Acts ii. 45; iii. 3; iv.
32; ix. 39, etc.). In both books Christ is specially called "Lord,"
and is the great Prophet (Luke vii. 16, 39; xxiv. 19-27; cf. Acts iii.
22; vii. 37), also the suffering "Servant" (Luke xxiv. 36, 45; cf. Acts iii. 13, 18; iv. 27; viii. 32). Notice, too, in both books the long reports of prayers and speeches.
[1] The "we sections" contain 97 verses. They are xvi. 10-17, xx.