The Books of the New Testament Part 9

Further self-revelation at Jerusalem: conflict: journey to Peraea; vii.

1-xi. 57.--Jesus at the feast, {100} is accused of having a devil, defends His former action on the sabbath, attempt to seize Him, His invitation to all who thirst, the people divided, the officers refuse to arrest Him (vii.). [Interpolated story of the woman taken in adultery, vii. 53-viii. 11.]

Jesus reveals Himself as the Light of the world, the Jews no longer Abraham's children, the Jews reject His claim to pre-existence, and attempt to stone Him (viii.). Jesus gives sight to the blind man at Siloam, discussion about healing on the sabbath (ix.). Jesus the good Shepherd, at the feast of the Dedication in December the Jews try to stone Him and He goes east of Jordan (x.).

Jesus as Conqueror of death goes to Bethany, raises Lazarus and proclaims Himself as the Resurrection and the Life. On the advice of Caiaphas, the Council propose to put Jesus to death. After raising Lazarus Jesus retires to Ephraim, a city on the edge of the wilderness to the north-east of Jerusalem (xi.).

E.

Pa.s.sover A.D. 29.

Last public ministry at Jerusalem: xii.--Mary anoints Jesus for burial, the entry into Jerusalem, the Greeks who desire to see Jesus, a voice from heaven promises to glorify Him. Rejecting or receiving Christ.

Full self-revelation of Jesus to His apostles: xiii.-xvii.--At the Pa.s.sover He washes the disciples' feet. Judas pointed out and departs.

The question of Peter (xiii. 37), of Thomas (xiv. 5), of Philip (xiv.

8), of Judas (xiv. 22). The work of the Advocate who is to come (xiv.

26). Abiding in Christ, the new commandment to love one another, the hatred of the world, future testimony of the Spirit of truth (xv.).

The Spirit will convict the world, guide the disciples. Sorrow only for a little while, final a.s.surances, warm expression of faith on the part of the apostles, Christ's warning (xvi.).

Christ's intercession (xvii.).

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The death of Jesus, the apparent triumph of unbelief: xviii.-xix.--Betrayal in the garden, trial before Annas and Caiaphas, Peter's denial, trial before Pilate, Jesus or Barabbas (xviii.).

The scourging, Pilate's futile endeavour to release Jesus, his political fears, the crucifixion, "behold thy mother," the spear-thrust, the writer's personal testimony, the burial by Joseph of Arimathaea (xix.).

The resurrection, the victory over unbelief: xx.--Mary Magdalene, Peter and the writer at the sepulchre, the writer records his own conviction.

Jesus manifests Himself to the Magdalene, to the ten disciples, most of whom had deserted Him, and to Thomas who doubted. Thomas is convinced of the Divinity of Jesus, the writer states that this Gospel was written "that ye might believe."

Epilogue: xxi.--The manifestation of Jesus by the sea of Galilee, the solemn charge to Peter. The editors of the Gospel a.s.sert that the author was the beloved disciple.

(John xxi. 24 was probably written by the Ephesian presbyters who knew St. John. The rest of the chapter is evidently by the apostle himself, although, it may have been added at a time later than the rest of the Gospel, which seems to come to an end with the impressive words in xx.

31. The most contradictory hypotheses have been broached by writers who have denied the authenticity of ch. xxi. Some have held that it was added in order to exalt St. John, the apostle of Asia Minor, over St. Peter, the patron of Rome. Others have held that it was added to exalt St. Peter. Those who deny the authenticity of the whole Gospel are compelled to regard ch. xxi. 24 as deliberate false witness.)

_St. John's Oral Teaching._--It seems that before St. John wrote his Gospel, he had adapted it to oral teaching. This is shown by the arrangement of facts in combinations of 3, possibly suggested by the 3 manifestations of the Word recorded in the Introduction. There are 3 Pa.s.sovers recorded, 3 feasts besides the Pa.s.sovers, 3 journeys to Judaea, 3 discourses on the last day of Tabernacles before the address to believing Jews (viii. 31), 3 sayings from the Cross. If we regard ch. xxi. as added later by St. John, we find in the rest of the Gospel 3 miracles in Judaea, 3 in Galilee, and 3 appearances of the risen Lord.

[1] _Apostolic Age of the Church_, vol. ii. p. 211. (English translation.)

[2] Dr. James Moffat, _Introduction to the Literature of the New Testament_, p. 601.

[3] Eusebius, _H. E._ v. 20. It is worth noting that Dr. Moffat, _op.

cit._ p. 609, admits that "if Irenaeus is correct, his testimony to John the Apostle is of first-rate importance." So he adds, "he must be held to have mistaken what Polykarp said, and to have confused John the Presbyter with John the Apostle."

[4] See Edersheim, _Life and Times of Jesus the Messiah_, vol. ii. p.

494.

[5] The difficulties which arise from the difference between the history of our Lord's ministry as given by St. John, and by the Synoptists, have been discussed on p. 27, ff.

[6] He changes the good into better (ii. 9); saves the dying (iv. 50); gives power (v. 8); gives food (vi. 11); gives sight (ix. 7); is Lord over death (xi. 44); blesses the work done in faith (xxi. 11). It should be noticed that St. John never mentions that our Lord cured any one possessed with a devil, which according to the Synoptists was a common kind of miracle. But St. John does not therefore contradict the other evangelists. He recognizes that there are visible works of the devil (viii. 41; cf. 1 John iii. 8), and mentions "the prince of this world" as causing the trials of our Lord.

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CHAPTER VII

THE ACTS OF THE APOSTLES

[Sidenote: The Author.]

The Christian Church has never attributed the Book of Acts to any other writer than St. Luke. The external proofs of the primitive date of the book are important, and point to the apostolic age as the date of its composition. St. Clement of Rome, about A.D. 95, in referring to Ps.

lx.x.xviii. 20, quotes it in words which are almost certainly based on Acts xiii. 22. There are two apparent quotations from Acts in the letters of St. Ignatius and one in the letter of St. Polycarp. It is also quoted in the works of Justin Martyr, Tatian, and Athenagoras, and in the letter of the Churches of Vienne and Lyons written in A.D. 177.

It was evidently read throughout the 2nd century, and it is definitely a.s.signed to St. Luke by Irenaeus, the _Muratorian Fragment_, Tertullian, and Clement of Alexandria.

In opposition to this tradition, a persistent effort has been made to prove that the book belongs to the early part of the and century.

There are certain pa.s.sages in which the writer uses the _first person plural_, implying that he was personally present on the occasions described. The sections of the book in which that peculiarity is found are ordinarily called the "we sections," and it has been a.s.serted that though the "we sections" are primitive they have been worked into the narrative of a later writer.[1] Furthermore it is a.s.serted that {103} the book was deliberately intended to be a fict.i.tious account of the primitive Church, and that its special purpose was to balance the story of St. Peter with that of St. Paul in such a manner as to completely disguise the fundamental antagonism of the two apostles.

The force of this argument has been weakened by the general admission of non-Christian writers that the differences of opinion between the two apostles were grossly exaggerated by the critics of fifty years ago. It is therefore granted that there was less necessity for the forgery than there was said to be by the critics in question. It is also very obvious that we cannot fairly charge a historian with dishonesty because he wishes to balance one great character with another. No one would a.s.sert that a modern writer was a partisan or a liar because he devoted in the same book twenty appreciative pages to the Evangelical Revival and twenty appreciative pages to the Oxford Movement. In spite of this fact, the trustworthy character of the book is still vigorously a.s.sailed. It is said that no statement in the book deserves ready belief except the "we sections," that those sections were written by an unknown companion of St. Paul, and impudently "appropriated" by a Christian who wrote between A.D. 105 and A.D. 130.

This argument about the "we sections" can be completely overthrown by a consideration of the _linguistic evidence_ of Acts. If language implies anything, the peculiarities of Acts imply that the author of the "we sections," who was a companion of St. Paul, was the author of the whole book. And they also show that the author of the whole book was the person who wrote the third Gospel. There are many words and phrases found only in the "we sections" and in the rest of Acts. There is, too, a large number of words and phrases in the "we sections" which are rarely used in those books of the New Testament which are _not_ attributed to St. Luke, and occur frequently in the rest of Acts and in St. Luke's Gospel. If {104} we compare Acts with St. Luke's Gospel, we find that Acts contains 108 out of 140 which are characteristic of this Gospel, whereas it contains only about a half of those which are characteristic of Matt. and Mark. There are 58 Greek words which are found in both Acts and Luke and nowhere else in the New Testament.[2]

Among the terms which serve as connecting links between St. Luke's Gospel and Acts, including the "we sections," occur various medical phrases. It is becoming more and more widely recognized that these phrases imply that the writer was a physician, such as we know St. Luke to have been (Col. iv. 14). It is all the more remarkable that many of the words peculiar to Acts are found in St. Luke's contemporary, the physician Dioscorides.

It is true that the sections taken from Mark show numerous "Lucan"

characteristics as they appear in our third Gospel, but these characteristics are due to the third evangelist, and not to St. Mark.

So, it can be urged, the "Lucan" characteristics in the "we sections"

are due not to the author, but to an expert editor of a later time. In reply, we can answer that the cases are not strictly parallel. For if the "we sections" are not by the writer of Acts, he must have almost entirely rewritten them, and, at the same time, have been guilty of a gross fraud, which he stupidly dropped in pa.s.sages where it could have been effectively used.

To this linguistic evidence of authenticity we can add _archaeological evidence_. The discoveries of the last thirty years have greatly confirmed the accuracy of the writer in points where a writer of the 2nd century would have betrayed his ignorance. In fact, we are able to compare his accuracy with the inaccuracy of the writing known as the _Acts of Paul and Thecla_, a 2nd century blend of sensationalism and piety based on a doc.u.ment of the 1st century. Now, in almost every point where we are able to test the knowledge possessed by the author of Acts with regard to the topography of Asia {105} Minor and the details of Roman government, it can be p.r.o.nounced correct. This has been admirably shown by Prof. Ramsay's works on _The Church in the Roman Empire and St. Paul_. St. Luke knows that Cyprus was governed by a pro-consul, which had ceased to be the case early in the 2nd century; that the magistrates at Philippi were called _strategoi_, and were attended by lictors, while those at Thessalonica were called _politarchai_ (xvii. 6), a t.i.tle which has been verified by inscriptions. He is aware that the governor of Malta was only called the head-man (xxviii. 7). He knows that Derbe and Lystra, but not Iconium, were cities of Lycaonia, and that "great Artemis" was the cry used at Ephesus in invoking the patronal G.o.ddess of the city (xix. 28).

We must not a.s.sert that these and similar details absolutely prove that the writer was a companion of St. Paul; but we can say that he was peculiarly well acquainted with the life of that period. The account of St. Paul's voyage and s.h.i.+pwreck is equally accurate.

A very favourite argument against the genuineness of Acts is that Acts xv., in its account of St. Paul's third visit to Jerusalem, A.D. 49, is inconsistent with Gal. ii. It is a.s.serted that the author deliberately falsified the story in order to represent the older apostles as promoting the union of Gentile and Jewish Christians, some modern critics a.s.suming that the apostles would never have done anything so Catholic. But there is no real discrepancy between the two accounts, if we are ready to believe that St. Luke gives the public and exterior view of the proceedings, while St. Paul, as is natural, describes the personal aspect of those proceedings. According to Acts xv. 2, St.

Paul and St. Barnabas were _deputed_ to go to Jerusalem by the Church at Antioch; according to Gal. ii. 2, St. Paul went there "by revelation." The internal motive is surely compatible with the external. Again, both Acts xv. and Gal. ii. show that the momentous Council at Jerusalem included private and public meetings. The two accounts fit one another all the better in consequence of the fact that Acts {106} lays stress upon the public settlement (xv. 7 f.) and Galatians upon a private conference (ii. 2). Acts shows that there was much dispute, and Galatians shows that the dispute included opposition to St. Paul's methods. Acts shows that St. Paul greatly desired to be on good terms with the older apostles, Galatians shows that they gave him the right hand of fellows.h.i.+p. The historical situation, the occasion of dispute (viz. the attempt to impose circ.u.mcision on the Gentiles), the chief persons concerned and the feelings which they entertained, are the same in both books.[3]

As to the fact that St. Paul in Galatians makes no mention of a second visit to Jerusalem about A.D. 46, he ignores it because it was devoted to the specific business mentioned in Acts xi. 30; xii. 25. Nothing arose out of it affecting his relations with the first apostles or his own apostles.h.i.+p. A description of this visit was therefore quite beside the argument of Galatians. We cannot therefore say that its omission in Galatians proves that it was an invention of the author of Acts.

The fact that Acts does not depend upon St. Paul's writings and nevertheless shows many undesigned points of contact with them, leads us to a very important conclusion. This conclusion is that the writer of Acts was a companion of St. Paul. It is incredible that a later writer, who took an eager interest in St. Paul's adventures, should have made no use of St. Paul's letters. Those letters made a deep impression upon St. Paul's contemporaries (cf. 2 Cor. x. 10), and they were carefully treasured by all succeeding generations. We can only explain the relation between Acts and the Pauline Epistles by the theory that the author of Acts was sufficiently intimate with the apostle to be able to write his book without feeling the necessity of enriching it by references to those Epistles. The theory, then, fits with the theory which is suggested to us by the "we sections." The only remaining question is whether this companion was, or was not, St.

Luke. {107} He was evidently with St. Paul at Rome, and this makes it impossible to attribute the authors.h.i.+p of Acts to t.i.tus, as there is no hint in the New Testament of t.i.tus being there. Nor was the author Silas, for Silas was not with St. Paul on the third missionary journey, while the author of Acts was. Acts xx. 5, 6 seems to prove that the book was not written by Timothy. No one seems so likely to have been the author as St. Luke. For the writer of Acts xxvii. 1-xxviii. 16 evidently accompanied St. Paul to Rome, and we learn from Col. iv. 14 and Philem. 24 that St. Luke was with the apostle during his first imprisonment in that city. We may therefore say that every line of evidence points to the truth of the ancient tradition that St. Luke wrote Acts.

The sources of information employed by St. Luke can sometimes be determined with a high degree of probability. Where he did not draw upon his own recollections he could often rely upon those of St. Paul.

The apostle was, as we should expect, in the habit of narrating his own experiences (cf. 2 Cor. i. 8-10; xii. 9; Gal. i. 11-ii. 14; Phil. iii.

3-7; Rom. xv. 16-32). Acts xxi. 19; xiv. 27; xv. 3, 12, 26, show how St. Paul related his travels. Acts i.-v. probably incorporates an early Jewish Christian doc.u.ment, and contains features which unmistakably point to the truthfulness of the record. A good deal of information was probably obtained from John Mark: it was to the house of Mark's mother that St. Peter made his way after his escape from prison recorded in ch. xii. As St. Mark was with St. Luke and St. Paul at Rome, and acted as St. Peter's interpreter, St. Luke had the opportunity of learning from him many facts concerning St. Peter. St.

Barnabas also perhaps furnished some details concerning the history of the early Church at Jerusalem. Some of the converts who fled from Judaea to Antioch (xi. 19) were probably men who witnessed the wonders of the Day of Pentecost. And if St. Luke was a Christian of Antioch, as tradition says, he may have made inquiries of these converts.