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Literature and History of New Testament Times

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<p><span class="pagenum"><SPAN name="Page_56" id="Page_56">[56]</SPAN></span></p> <h2>LESSON XI</h2> <h3>THE FIRST GENTILE CONVERTS</h3> <p>This lesson treats of a number of steps in the extension of the gospel. The beginning is the purely Jewish Church that is described in the first chapters of The Acts; the goal is the Gentile Christianity of Paul. Gentile Christianity was not produced all at once. The extension of the gospel to Gentiles was a gradual process. The present lesson is concerned only with the early stages. The teacher should present the lesson in such a way as to emphasize the main feature of the narrative. The main feature is the central place assigned to the Holy Spirit. Though the extension of the gospel to the Gentiles was a process, that process was due not to mere natural development, but to the gracious leading of God.</p> <p>As was observed in Lesson X, Stephen perhaps introduced into the Church a more independent attitude toward the existing Judaism. There is no reason, indeed, to suppose that he thought either of preaching to Gentiles or of forsaking the ceremonial law. But possibly he did venture to exhibit the temporary and provisional character of the temple worship as compared with the promises of God. Indirectly, therefore, though certainly not directly, Stephen opened the way for the Gentile mission.</p> <p>The persecution was another step in the process. It scattered the Jews abroad into regions where Gentiles were more numerous than in Jerusalem, and served perhaps also to reveal to the Church itself its incompatibility with Pharisaic Judaism.</p> <p>The evangelization of Samaria was another important step. Though the Samaritans were only half Gentiles, they were particularly detested by the Jews. In preaching to them, the disciples were overcoming Jewish scruples, and thus were moving in the direction of a real Gentile mission. The baptizing of the Ethiopian may have been another step in the process.</p> <p>The most important event, however, was the conversion of Cornelius and his household. Here the issue was clearly raised. Cornelius did not, like the Ethiopian, depart at once after baptism to a<span class="pagenum"><SPAN name="Page_57" id="Page_57">[57]</SPAN></span> distant home. His reception into the Church was a matter of public knowledge.</p> <p>Luke was well aware of the importance of the story about Cornelius. That appears from the minuteness with which the story is narrated. After it has been completed once, it is repeated, at very considerable length, as a part of Peter's defense at Jerusalem. The effect is as though this incident were heavily underscored.</p> <p>The importance of the Cornelius incident appears also in the fact that it gave rise to criticism. Apparently this was the first serious criticism which the gradually widening mission had encountered within the Church. There is no suggestion of such criticism in the case of the preaching in Samaria. But now a much more radical step had been taken. Peter had eaten with uncircumcised men. Acts 11:3. A more serious violation of Jewish particularism could hardly have been imagined.</p> <p>In defense, Peter appealed simply to the manifest authorization which he had received from God. That authorization had appeared first of all in the visions which Peter and Cornelius had received, with other direct manifestations of the divine will, and also more particularly in the bestowal of the Spirit. If the Spirit was given to uncircumcised Gentiles, then circumcision was no longer necessary to membership in the Church. In the narrative about Cornelius, there is a remarkable heaping up of supernatural guidance. Vision is added to vision, revelation to revelation. The reason is plain. A decisive step was being taken. If taken by human initiative, it was open to criticism. The separateness of Israel from other nations was a divine ordinance. Since it had been instituted by God, it could be abrogated only by him. True, Jesus had said, "Make disciples of all the nations." Matt. 28:19. But the how and the when had been left undecided. Were the Gentiles to become Jews in order to become Christians, and was the Gentile mission to begin at once? Those were grave questions. They could not be decided without divine guidance. That guidance was given in the case of Cornelius.</p> <p>Peter's defense was readily accepted. "And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life." The active opposition to the Gentile mission did not arise until later. But how could that opposition arise at all? Since God had spoken so clearly, who could deny to the Gentiles a free<span class="pagenum"><SPAN name="Page_58" id="Page_58">[58]</SPAN></span> entrance into the Church? After the case of Cornelius, how could any possible question arise?</p> <p>As a matter of fact—though it may seem strange—the acceptance of Cornelius did not at first determine the policy of the Church. That incident remained, indeed, stored up in memory. It was appealed to years afterwards by Peter himself, in order to support the Gentile Christianity of Paul. Acts 15:7-9,14. But so far as the practice of the Jewish Church was concerned, the Cornelius incident seems to have remained for a time without effect. The bestowal of the Spirit upon Cornelius and his friends was regarded, apparently, as a special dispensation which fixed no precedent. Before engaging in further preaching to Gentiles, the Church was waiting, perhaps, for manifestations of the divine will as palpable as those which had been given to Peter and to Cornelius.</p> <p>This attitude is rather surprising. It must be remembered, however, that for the present the Church was fully engrossed in work for Jews. Undoubtedly, a Gentile work was to come, and the Cornelius incident, as well as what Jesus had said, was regarded as prophetic of it, Acts 11:18; but the time and the manner of its institution were still undetermined. Were the Gentile converts generally—whatever might be the special dispensation for Cornelius—to be required to submit to circumcision and become members of the chosen people? This and other questions had not yet even been faced. Engrossed for the present in the Jewish mission, the Church could leave these questions to the future guidance of God.</p> <p>In what follows, a number of special points will be briefly discussed.</p> <h4>1. PHILIP</h4> <p>After the baptism of the Ethiopian, "the Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached the gospel to all the cities, till he came to Cæsarea." The meaning of these words is not perfectly plain. Are we to understand that Philip was carried away to Azotus by a miracle, or is nothing more intended than a sudden departure under the impulsion of the Spirit? The latter interpretation is not at all impossible. What has been emphasised in the whole narrative is the strangeness, the unaccountableness of Philip's<span class="pagenum"><SPAN name="Page_59" id="Page_59">[59]</SPAN></span> movements. This appears particularly in the sudden separation from the eunuch. The eunuch expected further conference with Philip but suddenly Philip rushed off, as though snatched away by a higher power. All through this incident, there is something strangely sudden and unexpected about Philip's movements. Human deliberation evidently had no part in his actions. He was under the immediate impulsion of the Spirit.</p> <p>The narrative leaves Philip at Cæsarea, and there he appears years afterwards, at the time of Paul's last journey to Jerusalem. Acts 21:8,9. Luke was at that time one of the company, and may have received directly from Philip the materials for the narrative in the eighth chapter of The Acts. Philip appears in Christian tradition, but there is some confusion between Philip the evangelist and Philip the apostle.</p> <h4>2. SIMON MAGUS</h4> <p>Simon the sorcerer, or "Simon Magus," is an interesting figure. He has laid hold of the fancy of Christendom. From his name—with reference to Acts 8:18,19—the word "simony" has been coined to designate the sin of buying or selling any sort of spiritual advantage. Simon is very prominent in Christian tradition, where he is regarded as the fountainhead of all heresy.</p> <h4>3. CORNELIUS</h4> <p>Cornelius was a "centurion," or captain of a company in the Roman army consisting of about one hundred men. The "Italian band" to which he belonged was apparently a "cohort," composed of soldiers from Italy. Cornelius was stationed at Cæsarea, the residence of the procurators of Judea. With the favorable description of his attitude to the Jews and to the Jewish religion, Acts 10:2, should be compared what Luke, in his Gospel, records about another centurion. Luke 7:4,5. These are sympathetic pictures of the "God-fearing" adherents of Judaism, who formed so important a class at the time of the first Christian preaching.</p> <hr class="tb" /> <p><span class="smcap">In the Library.</span>—Purves, "Christianity in the Apostolic Age," pp. 59-67, 91-98. Davis, "Dictionary of the Bible": articles on "Samaria," "Samaritan," "Philip" (7), "Simon" (9), "Cæsarea," "Cornelius." Ramsay, "Pictures of the Apostolic Church," pp. 66-104. Rackham, pp. 111-124, 141-163. Lumby, pp. 97-108, 122-142. Plumptre, pp. 47-55, 63-73. Cook, pp. 407-413, 419-430.</p> <hr class="chap" /> <div style="break-after:column;"></div><br />

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