J a. < X i- o in ->- . ^ <5 /• ' -^ >^ ■rTT3? ^ • ^ f ^^'-^■'i '^^ f^ V :iil 1 ,.1111111111!; iiliinliniii ifliiniiiliii iiiiiMniiiil ii'.liiii'ii ^ . ■J^ 531.6 V34 |l^iljravii| 1899 ■li^ THE PRIMITIVE ERA OF CHRISTIANITY as recorded IN THE ACTS OF THE APOSTLES 30-63 A. D.*^ ^^^^^^^^ A SERIES OF INDUCTIVE STUDIES IN THE ENGLISH BIBLE BY CLYDE W. VOTAW, Ph.D. INSTRUCTOR IN NEW TESTAMENT LITERATURE IN THE UNIVERSITY OF CHICAGO '^ CHICAGO %%% ^nfbetdftp of ®t)icafiO ^i%%^ THE PRIMITIVE ERA OF CHRISTIANITY AS RECORDED IN THE ACTS OF THE APOSTLES 30-63 A. D. A SERIES OF INDUCTIVE STUDIES IN THE ENGLISH BIBLE BY CLYDE W. VOTAW, PH.D. INSTRUCTOR IN NEW TESTAMENT LITERATURE IN THE UNIVERSITY OF CHICAGO ^ CHICAGO ^be "Clniversits of Cbicago press INDUCTIVE STUDIES IN THE ACTS CHRONOLOGY OF THE CHRISTIAN CHURCH, 30-100 A. D. S JU 30 — DAY OF PENTECOST. Beginning of the Extension of Christianity. "rt — Rapid Growth. Miracle Working. Persecution. Community of Goods. d — APPOINTMENT OF FIRST FORMAL OFFICERS AMONG THE CHRISTIANS. >— 1 — Preaching, Trial and Martyrdom of Stephen. — Conversion of Paul. _c 35 — Paul's Arabian Sojourn and Work in Damascus. ^ — Mission Work in many places. Oh — Paul's First Christian Visit to Jerusalem. 3 O ~ Peter's missionary tour among the Palestinian churches. 3 40 Peter and Cornelius. Universality of the Gospel Recognized. O _ The Church Increasing and Spreading Rapidly. H first mention of the antioch church (founded soon after 33 a.d.). — First Period of Paul's Work in Antioch. Rise of the Term " Christians." 2 — martyrdom of JAMES. DEATH OF HEROD. 45 — BARNABAS AND PAUL VISIT JERUSALEM. FIRST MENTION OF OFFICE OF ELDER. ( Paul's First Evangelizing Tour. Churches Founded in Cyprus and ) Galatia. .- Second Period of Paul's Work in Antioch. Epistle of James. I/: 50 - THE CONFERENCE AT JERUSALEM. 1 Paul's Second Evangelizing Tour. Revisits the Churches of Galatia. 1 Eighteen Months in Corinth, i and 2 Thessalonians written there. .2 < c 55 — ) Third Period of Paul's Work in Antioch. Galatians written there. - ] Paul's Third Evangelizing Tour. Revisitation in Galatia. Nearly y Three Years in Ephesus. i Corinthians written there. Revisitation in 1 Macedonia. 2 Corinthians written there. Romans written at Corinth. 1-1 — , FIFTH visit of PAUL TO JERUSALEM. ARREST AT PENTECOST. O 60 - > Triple Trial of Paul, and the Cesarean Imprisonment. THE voyage to ROME. SHIPWRECK. WINTER AT MALTA. — - "i Paul's First Roman Imprisonment. Colossians, Philemon, Ephesians \ and Philippians written. u E Q — Period of Paul's Release. Visit to Greece and Asia (possibly also to Spain). I Timothy and Titus written. Pi 65 I supposed second imprisonment of PAUL. 2 Timothy. Pauls death (?). Beginning of the Jewish-Roman war. Christians remain neutral. Epistles of Peter and Jude written perhaps about this time. _ Gospel of Mark probably written about this time, perhaps in Italy. Gospel of Matthew, Epistle to the Hebrews, and the Revelation. 70 — FALL OF JERUSALEM. DESTRUCTION OF THE TEMPLE. Gospel of Luke and the Acts probably written somewhere within these ten 1 — years, 70-80 A.D. e 1 80 — Johannine Epistles (i, 2, and 3 John) written about this time from Ephesus. (Scarce any details of the history 70-100 a.d. are known.) < 90 100 - gospel of JOHN written ABOUT THIS TIME FROM EPHESUS. Death of the Apostle John. CLOSE OF THE PRIMITIVE ERA OF CHRISTIANITY. There is much uncertainty as to the precise dates of the events of the Apostolic Age. The chronology indicated above is that upon which at present there is most agreement among scholars. Much variety of opinion however prevails, and current dates may be still further modified. The consecution of events as recorded in Acts is much more to be trusted, but neither here is there certainty. The relative importance of events is indicated roughly by the relative sizes of type. THE PRIMITIVE ERA OF CHRISTIANITY AS RECORDED IN THE ACTS OF THE APOSTLES 30-63 A. D. OUTLINE OF THE HISTORY. FIRST DIVISION.— PERIOD OF JEWISH CHRISTIANITY. Text: Acts i:i — 7:60. Time: Four Years, 30-33 A. D. Locality: Jerusalem. Leaders : Peter and Stephen. Sec. I. The Parting Instructions and the Exaltation of Jesus. Acts 1:1-26. May, 30 A. D. Mt. Olivet, Jerusalem. Sec. 2. Manifestation of Christ's Spiritual Presence and Leadership. Acts 2: 1-47. May, 30 A. D. Jerusalem. Sec. 3. Renewed Hostility of the Jews toward the Christians. Acts 3: 1 — 4:31. About 31-32 A. D. Jerusalem. Sec. 4. Property Relations and Beneficence of the Jerusalem Chris- tians. Acts 4:32 — 5: II. About 31-33 A. D. Jerusalem. Sec. 5. Apostolic Miracle-Working and Further Jewish Persecution. Acts 5: 12-42. About 32-33 A. D. Jerusalem. Sec. 6. First Step in the Development of Christian Organization. Acts 6: 1-7. About 32-33 A. D. Jerusalem. Sec. 7. The Preaching of Stephen and its Consequences. Acts 6:8 — 7:60. 33 A. D. Jerusalem. SECOND DIVISION.— PERIOD OF GOSPEL EXPANSION. Text: Acts 8: I — 15:35. Time: Seventeen Years, 34-50 A. D. Localities: Pales- tine, Syria, Galatia. Leaders : Peter, James, and Paul. Sec. 8. First Extension of Organized Christianity beyond Jerusalem. Acts 8: 1-40. 34 A. D. Samaria and elsewhere. Sec. 9. The Conversion of Paul from Judaism to Christianity. Acts9:i-I9rt; r/. 22:6-16 and 26: 13-18. 34 A. D. Damascus. 3 4 INDUCTIVE STUDIES IN THE ACTS. Sec. io. Paul's Early Christian Activity. Acts 9:19(^-31; cf. Gal. 1:17, 18. 34-37 A. D. Damascus, Arabia, Jerusalem, Cilicia. Sec. II. Peter's Tour of Visitation among the Christians of Palestine. Acts 9:32-43. About 38-39 A. D. Circuit through Palestine. Sec. 12. Peter Retaught the Freedom of Christianity from Judaism. Acts 10: 1-48. About 40 A. D. Joppa, Cresarea. Sec. 13. Concurrence of the Jerusalem Christians in Peter's Action. Acts II: 1-18. About 40 A. D. Jerusalem. Sec. 14. First Mention of the Gentile-Christian Community at Antioch (founded soon after 33 A. D.). Acts 11:19-30. About 40-45 A. D. Antioch. Sec. 15. Persecution of the Jerusalem Christians by Herod. Acts 12:1-25. 44 A. D. Jerusalem. Sec. 16. Paul's First Evangelizing Tour. Acts 13: I — 14:28. About 46-48 A. D. Antioch, Cyprus, Galatia. Sec. 17. Joint Conference at Jerusalem concerning the Relation of Christianity to Judaism. Acts 15:1-35. 50 A. D. Jerusalem. THIRD DIVISION.— PERIOD OF GENTILE CHRISTIANITY. Text: Acts 15:36 — 28:31. Time: Thirteen Years, 51-63 A. D. Localities : Asia Minor, Greece, Palestine, Italy. Leader : Paul. Sec. 18. Paul's Second Evangelizing Tour. Acts 15:36 — 18:22. 51-54 A. D. Asia Minor, Greece, Antioch. Sec. 19. Paul's Third Evangelizing Tour. Acts 18:23 — 2i:i6. 55-58 A. D. Asia Minor, Illyricum, Greece. Sec. 20. Paul's Arrest at Jerusalem through Jewish Enmity. Acts 21: 17 — 22:29. 58 A. D. Jerusalem. Sec. 21. Trial of Paul before the Sanhedrin. Acts 22:30 — 23:35. 58 A. D. Jerusalem. Sec. 22. Trials of Paul before Felix and Festus. Acts 24: 1 — 25: 12. 58-60 A. D. Cjesarea. Sec. 23. Paul's Hearing before Agrippa. Acts 25: 13 — 26:32. 60 A. D. Caesarea. Sec. 24. Transfer to and Imprisonment at Rome. Acts 27: I — 28:31. 60-63 A. D. Caesarea, Malta, Rome. FIRST DIVISION. PERIOD OF JEWISH CHRISTIANITY. Text : Acts i : i — 7 : 60. Time : Four Years, 30-33 A. D. Locality : Jerusalem. Leaders : Peter and Stephen. During this period the organized Christian community is confined to Jerusalem. It assumes its primitive system of government, rites, methods, and teaching. It becomes firmly established as the Jewish Mother-Church of Christianity. It grows firmly united, and gathers zeal and force for its subsequent missionary activity. It is purified and strengthened by persecution. Its members are Jews, either by birth or by adoption as proselytes. The great problem about which the development of the church during the primitive era turns — namely, whether the Gentiles should be admitted directly to the Christian church without fifst conforming to Jewish rites — comes into prom- inence through Stephen only at the close of this period, and serves as the ground of transition to the second period of the history. Sec. I. THE PARTING INSTRUCTIONS AND THE EXAL- TATION OF JESUS. Acts I : 1-26. May, 30 A. D. Mt. Olivet, Jerusalem. I. Study of the Facts. Let the following subclassification and abstract of the material in this section be verified, corrected, or improved : Par. I. i: 1-8, Jesus' Parting Instructions to his Disciples. Par. 2. 1:9-11, The Ascension of Jesus. Par. 3. i: 12-14, Fellowship of the Waiting Disciples. Par. 4. i: 15-26, Election of Matthias to the Twelve. Abstract. — The earlier book [Luke's Gospel] narrated the life of Jesus, the present book continues the Christian history from that point. Jesus promised a Spirit baptism to his disciples which should indue them for their work of spreading the gospel through the world. For this they were to wait in Jerusalem. Then from Mt. Olivet came Jesus' exalta- 5 6 INDUCTIVE STUDIES IN THE ACTS. tion to heaven, and the divine assurance of his return. The company of disciples left by Jesus consisted of the eleven faithful apostles, certain devoted Galilean women with Jesus' mother, the now believing brethren of Jesus, and others, to the number of 120. At one of their meetings Peter, as spokesman of the company, suggested that the vacancy in the twelve made by the withdrawal of Judas be filled. The new apos- tle must be one who had witnessed Jesus' entire ministry and resurrec- tion. Of two of their number thus qualified one, Matthias, was chosen by lot — a means of determining the divine choice. n. Topics for Investigation. 1. The last instructions of Jesus. — With whom was Jesus assembled (vs. 4), where, when, and for what purpose ? What was the promise of the Father (vs. 4) for which Jesus directed them to wait [cf. Luke 24:49; John 7:39; 16:7-14)? Why was a waiting period necessary, how long was it to be, and why in Jerusalem ? Does vs. 4 indicate that Jesus' disciples had been baptized by John ? Could it be under- stood from vs. 5 that water baptism was of the old dispensation {cf. Matt. II : 11), but that in the new dispensation it was replaced by the baptism of the Spirit {cf Acts 19:1-6)? Compare the water baptism of John with the Spirit baptism promised here. Who were come together (vs. 6), where, when, and why ? What power were they to receive (vs. 8), and how was it different from the power they already had ? What commission (vs. 8) did Jesus give the disciples ? Com- pare with this Matt. 28: 18-20; Luke 24: 47-49. What was the scope of this mission ? Did the disciples so understand it from the first and attempt to carry it out ? Of what were they to be witnesses (vs. 8)? See the passages where such witness-bearing is recorded, Luke 24:53; Acts 2:32; 10:37-43; 13:23-31, and others. What qualifications in this matter were requisite for apostles (vss. 21, 22)? 2. The apostles' idea of the kingdom. — What suggested this question (vs. 6) which the disciples addressed to Jesus ? What did they mean by the restoration of the kingdom to Israel ? To what extent did the disciples still expect Jesus to become a political, temporal, and visible Messiah ? How could they hold these views after receiving Jesus' teaching of the spiritual Messiahship ? Consider Jesus' reply to their question. To what event or events did Jesus refer, the "times and seasons " of which had not been disclosed {cf Mark 13: 32)? Explain the patience of Jesus in dealing with the lingering misconceptions of himself and his work. SEC. I. PARTING INSTRUCTIONS AND EXALTATION OF JESUS. 7 3. The exaltation of Jesus. — Compare the other accounts of the ascension in Mark 16:19, 20; Luke 24: 50, 51. Compare with it also the translation of Elijah, 2 Kings 2: g-12. What is meant (vs. 9) by "taken up " ? What was the cloud which received him {cf. Mark 9:7; I Kings 8: 10, 1 1; Isaiah 6: 1-4)? What was the purpose of God in this visible exaltation of his Son ? Who were the two white-robed men {cf. Luke 24: 1-7), and why were they present ? What prompted their question to the disciples ? Just what information did they give ? What is to be understood by the statement that " in like manner " Jesus will return [cf. the same phrase in Matt. 23:37; Luke 13:34; Acts 7:28; and see Matt. 24:30; Mark 13:26)? Compare the angelic appearance of vss. 10, 11 with other angelic appearances recounted by Luke {e.g., Luke 1:11-22, 26-38; 2:8-15; 22:43; 24:4-8; Acts 7:30-38; 10:3-7; 12: 7-15), as also with similar accounts in other gospels (Matt. 1:20-24; 2:13-21; 28:2-7; John 12:29; 20:12, 13); what view should be taken as to the reality and as to the details of these manifestations ? 4. The first group of disciples. — Observe four different elements which constituted this primitive company of Christians : «) The eleven apostles; compare this list (vs. 13) with those found in Matt. 10: 2-4; Mark 3: 16-19; Luke 6: 14-16. b') Jesus' mother and other women who had been adherents of Jesus in his public ministry {cf. Mark 15:40; Luke 8:1-3; 23:49; 24:22; Acts 8:3). c) Jesus' own broth- ers ; how many, what change had taken place in them, and why {cf. Matt. 13:55; John 7:3-5; i Cor. 15:7)? ^) Other unnamed dis- ciples, making in all 120 (vs. 15). Where were the homes of these followers of Christ ? Were there still other disciples elsewhere {cf. I Cor. 15:6)? Why was the number of the Christians so small? How was this company engaged during the waiting period ? 5. The election of Matthias to the twelve. — Why did Peter suggest that the place left vacant by Judas should be filled ? Are vss. 18, 19 to be regarded as the words of Peter, or as a parenthetic addition of the writer or his source ? How is this account of Judas' death to be explained in view of the account contained in Matt. 26:47-50? Was it God's will that Judas' place in the twelve should be filled ; if so, what of the view that Paul was divinely intended to take the place rather than Matthias ? Whence did Luke, who was not one of this company, derive the information contained in this chapter? Ascertain the meaning in their original historical setting of the Old Testament passages cited by Peter in support of his suggestion, Ps. 69:25; 8 INDUCTIVE STUDIES IN THE ACTS. 109:8. Consider the use made of them in this connection by Peter. Since both Matthias and Barsabbas were qualified for the apostolate, why did not the disciples themselves select the one or the other ? What use was accustomed to be made of the lot, and how was it oper- ated ? Was the lot a proper mode of ascertaining the divine will ? Was the divine choice limited to one of the two named ? By the term "Lord" (vs. 24) is God to be understood, or Christ ? Do we know anything further about Matthias or Barsabbas ? In this first recorded business meeting of the disciples, were the apostles shown to be officers, or merely leaders, Peter acting as spokesman of the group ? Did the whole company take equal part in the business which was transacted ? Was the method of procedure entirely democratic ? Is there any evidence of formal officers or of any formal organization of the Christians at this time ? III. Observations and Teachings. Under this head the more important facts and teachings of this chapter are to be gathered and arranged topically, so that the great lines of the history shall clearly appear, as well as its practical bearing upon our own lives. The observations and teachings which follow are only by way of suggestion. They should be traced to their sources in Acts i and verified or corrected. Then others should be added to them which the student will find. The permanent value of the study will be much increased by faithful work at this point. 1. Organization. — The Jerusalem group of Christians numbered 120, and there were perhaps some others elsewhere; but Jesus' work had not had numerical success. — It was regarded as important that the place in the twelve left vacant by Judas' withdrawal should be filled from the body of disciples, and Matthias was appointed to the apos- tolate. — There was as yet no formal organization of the Christians; the apostles acted as leaders, and Peter was the spokesman of the com- pany. — The disciples, in the transaction of their business, seem to have acted upon thoroughly democratic principles. 2. Environment. — The ten days of this period were spent quietly by the Christians, without aggressive work, waiting for the fulfilment of Christ's promise. — The Jewish enemies were inactive after the culmi- nation of their persecution in the death of Jesus. — Jesus plainly pointed out the whole world as the sphere of the gospel ; to his conception it was a universal religion. — The brothers of Jesus, who disbelieved in his claims during his life, became his followers after his resurrection. — The believing women were a testimony to the fact that the gospel had placed woman on a higher, freer, and better plane. 3. Institutions. — The rites of baptism and the Lord's Supper are not yet mentioned, but were probably recognized, for on the day of SEC. I. PARTING INSTRUCTIONS AND EXALTATION OF JESUS. Q Pentecost they appear in the records. — The Christians had meetings for worship and prayer. — They probably continued also the observ- ance of Jewish religious customs. 4. Belief and teaching. — Christ's resurrection appearances and teaching were all-important in the preparation of the disciples for their work. — Jesus dealt gently with the Messianic misconception which still remained in the apostles' minds. — The departure of the visible Christ was accompanied by the assurance of his return. — Jesus gave no answer concerning the time of his return, since he himself did not know when it would be and did not consider it of importance to know. — New experiences led to a new understanding and use of the Old Testament Scriptures which contained types and foreshadowings of the Messianic period. 5. Daily life. — The injunctions of Christ were faithfully kept by his disciples. — The early Christians were closely united both in their social and in their religious life. — They awaited the fulfilment of the promise with trust, thanksgiving, joy, and expectancy. 6. Divine guidance. — Jesus' parting command and promise show his continued relation, beyond the ascension, to his followers on earth. — The Holy Spirit was to be always with them in full measure to guide and strengthen them in their work. — Devotion, ability, and energy in a few persons counted for more than numbers in spreading and establishing the gospel. Literature. — This section of Acts receives elucidation in all the commentaries on Acts, under Chap, i ; see the commentaries of Gloag (Scribners, N. Y., 2 vols., $7.00), Hackett (Amer. Bapt. Pub. Society, Philadelphia, ^2.00), Meyer (Funk & Wagnalls Co., N. Y., ^3.00), Cambridge Bible (Macmillan Co., N. Y., $i.)o), and others. These are all first-class works. Gloag's Commentary is the best, but expensive. Next to it stands Hackett's. Meyer's Commentary, of high value, would hardly be satisfactory if only one commentary could be afforded. The Cambridge Bible will be found suffi- cient for most students. The general works upon the Apostolic Age make little or no reference to this portion of the history, but see McGiffert, History of Christianity in the Apostolic Age (Scribners, N. Y., ^2.50), pp. 36-48. 10 INDUCTIVE STUDIES IN THE ACTS. Sec. 2. MANIFESTATION OF CHRIST'S SPIRITUAL PRES- ENCE AND LEADERSHIP. Acts 2 : 1-47. May, 30 A. D. Jerusalem. I. Study of the Facts. Let the following subclassification and abstract of the material in this section be verified, corrected, or improved : Par. I. 2 : 1-4, Fulfilment of the Promise of the Spirit. Par. 2. 2 : 5-13, The Inspired Tongue-speaking. Par. 3. 2 : 14-36, Peter's Pentecostal Address. Par. 4. 2 : 37-42, Numerical Increase of the Christians. Par. 5. 2 : 43-47, The Disciples' Manner of Life. Abstract. — On the day of Pentecost following the ascension, while the disciples were assembled in a private house for prayer, the prom- ised outpouring of the Spirit came, attested to the senses by accom- panying noise and symbolic light, as also by tongue-speaking among the Christians. The strange sound attracted to the place where the disciples were assembled a large number of Jews and Jewish proselytes, some of them residents in Jerusalem, others from foreign lands sojourn- ing in the city in attendance upon the feast. All wished to know the meaning of this remarkable occurrence. The apostles, through their spokesman Peter, gave the explanation. They were witnessing the fulfilment of Joel's prediction that at the coming of the Messiah's king- dom God would pour out his Spirit so abundantly that all would prophesy. The Messiah had come in the person of Jesus of Nazareth, whose wonderful works attested his divine mission. He had been rejected and crucified, but that had been foreseen and foreordained by God, who had now exalted him. The psalmist had predicted how the Messiah should be released from the grave and should sit at God's right hand. This had taken place, Jesus had been made Lord of all, and his kingdom was now being conspicuously established upon the earth. The effect of the divine manifestation and the apostle's words was immediate and great. About three thousand persons accepted Jesus as Messiah and Master, and became associated with the original body of disciples, receiving from the apostles instruction concerning the life and teachings of Christ. The Christian community held fast SEC. 2. MANIFESTATION OF CHRIST S LEADERSHIP. II together, giving to the needy, continuing their Jewish worship, observ- ing the memorial supper of their Lord, living in joy and peace, and continually winning additions to their number. 11. Topics for Investigation. 1. The Pentecostal coming of the Spirit. — When and what was the Jewish feast of Pentecost? Cf. Ex. 23: 14-17; Deut. 16: 1-17. Did Pentecost in the year 30 A. D. fall upon the first day of the week (Sunday)? Why was the day of Pentecost chosen by God for the out- pouring of the Spirit ? How long was this after the resurrection, and after the ascension, of Jesus ? Recall Jesus' promise of the Spirit, cf. Acts 1:4, 5; John 15:26; 16:7-14. Had not the Holy Spirit been present and active among men before this time ? What was the peculiarity of this Pentecostal visitation ? Was this bestowal in part of temporary gifts, The Counsel of Gamaliel. 5 : 40-42, Dismissal of the Apostles after Scourging. Abstract. — The apostles worked many miracle-signs of healing among the sick in Jerusalem, because of which there was great reverence for the Christians among the people, and many additions to their number. The movement was gaining so much strength and prestige that once more the Sadducees undertook to check it. The apostles were thrown into prison, but the same night were provi- dentially released, and on the next day were again teaching in the temple. A second arrest followed, and a trial before the Sanhedrin, where they were called to account for their disobedience to the pre- vious injunction of that body. They replied that their supreme duty was to preach the message and authority of Christ to men. The Sadducees would have tried violent measures had not Gamaliel, representing the Pharisaic members of the Sanhedrin, intervened with counsels of moderation. A more lenient decision prevailed. The apostles were scourged and dismissed, with the same injunction to cease their teaching of the gospel. As before, they continued their teaching confidently and energetically, for the people were with them. SEC. 5. MIRACLE-WORKING AND FURTHER PERSECUTION. 25 II. Topics for Investigation. 1. Apostolic miracle-working. — Note carefully the information on this subject which is contained in vss. 12-16. Is the expression, "by the hands of" (vs. 12), to be understood literally {cf. Josh. 14:2; Mark 6:5; 16:18)? Recall also the miracle recorded in Acts 3. Did all of the apostles work miracles {cf. 2:43; 5:12)? Did others than the apostles also work them {cf. 6:8; 8:6, 7, 13) ? Were they of any other kind than the healing of the sick ? What was the divine purpose in the working of them ? Is it definitely stated that any sick were cured by the shadow of Peter falling upon them, or was that only their super- stitious idea ? Is there any objection to believing that Peter could heal without corporeal contact ? What is to be understood (vs. 15) regarding these shadow cures ? Compare the somewhat similar account of miracles of healing by Paul in Acts 19: 11, 12. Compare the apostolic miracles with Christ's miracles as regards frequency, nature, variety, wonderfulness, and influence. In whose name did Jesus work miracles {cf. John 5:19; 11:41; Mark 5:41; Luke 7:14, and else- where) ? In whose name did the apostles work miracles {cf. Acts 3:6; 4:10; 9:40, and elsewhere) ? What is the significance of the differ- ence ? 2. Activity and prestige of the Christians. — Observe that vss. 12- 16 form one of the frequent short paragraphs descriptive of the gen- eral condition of the Christian community {cf. Acts 2:42, 43-47; 4-32-35; 12:24, 25, and elsewhere). The number of Christians is constantly and rapidly growing (vs. 14), "multitudes" being added to the disciples, and the count is no longer kept {cf. Acts 1:15; 2:41; 4:4). Where was the center of their evangelistic work {cf. vss. 12, 20, 21,25,42)? What was the reason of this? How was this possible since the rulers were so hostile ? What was the attitude of the people toward the Christians, and why ? Explain in detail the meaning of vs. 13. What success attended the work of the apostles? Consider the fidelity, energy, and courage of the Christians in their work. How did God show them that he was protecting and guiding them? What was the Christian principle on which the apostles could rejoice in their suffering (vs. 41, <:/. Matt. 5:10-12; 10:16-39; Acts 16:23-25; Rom. 5:3; Gal. 6: 14; 2 Cor. 6:8-10)? What effect upon them had the punishment and prohibition of the Sanhedrin? What is meant by "at home" in vs. 42? What is the difference between the teaching and preaching noted in vs. 42? 26 INDUCTIVE STUDIES IN THE ACTS. 3. The Jewish Sanhedrin. — When and under what circumstances was the Jewish Sanhedrin instituted? What is the meaning and the origin of the name Sanhedrin? Of how many members was it com- posed? What different classes or parties were represented in its mem- bership? How were the Sanhedrists appointed? What were the duration, qualifications, and duties of ofifice? Who presided over the body? What was the relative strength of the Sadducees and Pharisees in the Sanhedrin at this apostolic time? Which party led in the opposition to Christ, and why? Which party led in the early oppo- sition to the apostles, and why? What were the functions of the San- hedrin? How was its power at this time limited? What were the range and scope of its jurisdiction? Where were the sessions of the Sanhedrin held? What was the method of procedure in trials? Con- sider the relation of the Sanhedrin to John the Baptist, Jesus, Peter, Stephen, Paul. Why was the Sanhedrin the bitterest persecutor of Christianity? 4. Proceedings and outcome of the second trial. — Compare this trial carefully in detail with the former trial recorded in Acts 4: 1-22. Who were the leaders in that trial, and m this? What charge was brought against the apostles in each? What was the purpose of the miraculous release of the apostles, and what effect, if any, did it have upon the Sanhedrin? State in full the reasons for the jealousy of the Sadduceans against the Christians (vss. 17, 24). What did they admit (vs. 28) as to the success and strength of the Christian move- ment? How would that "bring this man's blood upon" them (vs. 28)? What defense did the apostles make to the charge of disobe- dience? Compare this with their defense in the previous trial (4:8- 12). How could their disregard of the injunction of the Sanhedrin be justified (^/. Rom. 13: 1-7 ; i Peter 2: 13, 14)? What did the Sadducees wish to do with the apostles? How were violent measures thwarted? What judgment was finally rendered against the apostles? Why were they scourged? Was there any probability that they would cease " to speak in the name of Jesus"? Did they continue as before in their gospel mission? What effect did the trial have upon the progress of the gospel? 5. The counsel of Gamaliel. — What was Gamaliel's ancestry? What was his position as a teacher and Sanhedrist {cf. Acts 22:3)? What was his personal attitude toward Christianity? Consider carefully the question why Gamaliel counseled moderation toward the Christians. SEC. 5. MIRACLE-WORKING AND FURTHER PERSECUTION. 2"] Was it due to a tolerant spirit? Was it due to a wisdom gained from historical observation? Was it due to opposition to the Sadducees, himself being a Pharisee? Did Gamaliel exert only an individual influence, or did he speak on this occasion as the representative of the Pharisaic element in the Sanhedrin? Why did the Sadducees accede to Gamaliel's advice? Was it because they were persuaded that toler- ance was better than violence, or because they could not carry their measures against the Pharisaic majority in the Sanhedrin {cf. Acts 23:6-9)? Had they reason also to fear the people, who were sup- porting the Christians (cf. vs. 26)? Ascertain what further can be known about the two historical incidents cited by Gamaliel. III. Observations and Teachings. 1. Organization. — The apostles were arrested and brought to trial as the leaders of the Christian movement. — The body of Christians was growing constantly and rapidly, so that their number was no longer recorded. 2. Environment. — The people regarded the Christians with awe and reverence, and many of them joined the disciples. — The Saddu- cees were fearful that the Christian movement would sweep everything before it; the city of Jerusalem was filled with their teaching. — This meeting of the Sanhedrin was larger, more formal, and more impas- sioned than the previous one. 3. Institutions. — Does the present section contribute any informa- tion on this subject? 4. Belief and teaching. — The meaning of Jesus' life, death, and exaltation was plainly preached to the Sanhedrists. — Obedience to God's commands superseded obedience to the commands of any human authorities. — Persecution for the sake of the gospel was gladly borne by the apostles. 5. Daily life. — The temple was a general meeting place of the Christians, and was also at this time the center of the public work.— Miracles were worked by the apostles as testimonials to their authority and as a summons of attention to their teaching. — The apostles did not in the least remit their evangelizing activities because of the pro- hibitory injunctions of the Sanhedrin. 6. Divine guidance. — The Christians were given power and grace to attract and win many converts to the gospel, and to create a feeling 28 INDUCTIVE STUDIES IN THE ACTS. of awe and reverence toward their cause. — Miraculous release from imprisonment was given the apostles, as a testimony to their divine mission. Literature. — Upon this section see the commentaries on Acts, especially those of Gloag, Hackett, Meyer, and the Cambridge Bible. Also McGiffert, History of Christianity in the Apostolic Age, pp. 74-76, 81-85; Neander, Planting and Training of the Christian Church, Vol. I, pp. 46-48 ; Stifler, Introduction to the Book of Acts, sec. vi ; Farrar, Life and Work of St. Paul, Bk. I, ch. 6. On the Sanhedrin, see the article upon that subject in the Bible Dictionary ; Seidel, In the Time of Jesus, Bk. II, ch. 3 ; Schurer, Jewish People in the Time of Christ, sec. 23 ; Staffer, Palestine in the Time of Christ, Bk. I, ch. 5. SEC. 6. FIRST STEP IN CHRISTIAN ORGANIZATION. 29 Sec. 6. FIRST STEP IN THE DEVELOPMENT OF CHRIS- TIAN ORGANIZATION. Acts 6 : 1-7. About 32-33 A. D. Jerusalem. I. Study of the Facts. Let the following subclassification and abstract of the material in this section be verified, corrected, or improved : Par. 1.6: 1-6, Appointment of the First Formal Christian Officers. Par. 2. 6:7, The Christians Increase in Numbers and Strength. Abstract. — After the persecution by the Sadducees had ceased the work of evangelization went on rapidly, and multitudes of converts joined the Christian movement. But trouble arose between two ele- ments in the Christian community, the Palestinian and the Hellenistic Jews, because in the daily distribution of the charities the needy among the latter class were neglected. A complaint was entered against the neglect or partiality shown. In order to restore justice and harmony the apostles called a full meeting of the disciples. The facts were presented. The trouble had been largely due to the exces- sive duties of the apostles, who were unable properly to attend to all of them. They therefore asked to be relieved of this portion of their work, so that they might give themselves wholly to teaching and preaching the gospel. They recommended that the body of Chris- tians appoint, from their own number, seven holy and wise men, who should assume the duties of overseeing and dispensing the charitable fund and supplies of the community. This proposal was cordially received. Seven men were at once chosen, Stephen the most prom- inent of them, and they were commended to the apostles for the approval of their appointment. The apostles ordained them to their work with prayer and the laying on of hands. The internal discord having thus been allayed, the gospel spread widely and grew in strength. Great accessions were all the time being made to the Chris- tian company, and notable among these converts were many Jews of the priest class, who had become convinced of Jesus' Messiahship. II. Topics for Investigation. I. The dissension among the Jerusalem Christians. — When did this trouble arise among the disciples in Jerusalem ? Observe the repeated 30 INDUCTIVE STUDIES IN THE ACTS. mention of thegrowing numbers in the Christian community, Acts 1:15; 2 : 41; 4 : 4 ; 5: 14 ; 6 : I, 7. Why is the conversion of a large number of the priest class of the Jews especially mentioned ? Who were the " Gre- cian Jews" (vs. I, R. V. mg. "Hellenists")? Recall the main facts about the Jews of the Dispersion. How came there to be some of them resident in Jerusalem at this time ? Is it to be understood that the ones mentioned here belonged to the Christian community ? Who were the "Hebrews" (vs. i) as compared with the "Grecian Jews"? Were these "Hebrews" Christians also ? When Jews of the Dispersion returned to reside in Jerusalem how were they treated by the Pales- tinian Jews, and why ? Had the Hellenistic Jews synagogues of their own in the city, separate from those of the Palestinian Jews {cf. Acts 6:9)? What would be the natural result of bringing together these hostile Jewish factions into one Christian community? Why were the Christians at this time not being persecuted ? Did the truth receive verification that persecution compels unity, while peace permits dis- cord ? What was the nature of the trouble which now arose ? Observe that "neglected" (vs. i) signifies in the Greek repeated or habitual neglect. Why are "widows" particularly mentioned as the sufferers from this neglect? What was the "daily ministration" (vs. i)? Was the ground of complaint favoritism or negligence, and on the part of whom ? How far was the trouble due to the ill-feeling between Pales- tinian and Hellenistic Jews ? What was the proportion of each in the Christian community ? Consider the readiness of the apostles, and of the Christians generally, to remove the cause of this dissension by providing against partiality or neglect. Describe briefly the steps taken for restoring harmony. How successful was the new arrange- ment ? 2. The new office of alms distributors. — Explain the meaning of the apostles' statement in vs. 2. What had been the method up to this time of distributing charity to the needy among the disciples ? Why had this method become inadequate ? Why were there so many in the Jerusalem community who were dependent upon this help ? Who suggested the establishment of this new office? What was the new method of alms distribution contemplated in it? Was there a set title at this time for this office or these officers ? Were the duties of the office to some extent similar to those later performed in the churches by the deacons ? Observe that the Greek word translated "ministration" in vs. i is diakonia, the corresponding agent noun is diakonos, from which our word "deacon" is derived. May this office SEC. 6. FIRST STEP IN CHRISTIAN ORGANIZATION. 3 1 now established therefore be considered the precursor of the diaco- nate ? On the use of the term "deacon " in the New Testament com- pare Phil. 1:1 and i Tim. 3 :S-i3. What qualifications were neces- sary on the part of these new officers ? How were they inducted into office ? What was the significance of the laying on of hands {cf. Gen. 48:14; Num. 27:18-23; Acts 8:19; 13:3; 19:6; 2 Tim. 1:6)? Consider that the new office grew simply out of the practical needs of the Christians. 3. The seven f?ien appointed to the office. — Why was the number of the alms distributors seven ? What was the method of election pur- sued in their appointment, as concerns the parts taken respectively by the apostles and by the disciples in general ? Consider carefully the reasons for the three qualities mentioned by the apostles (vs. 3) as nec- essary for these new officers. What was the nationality of these seven men ? Were they all Hellenistic Jews with the exception of one Nicolas, a Gentile who had become a Jewish proselyte and then a Christian ? What was the significance of this ? In this adjustment of matters so that the Hellenistic Jewish Christians should stand on equal terms with Palestinian Jewish Christians in the community of disciples do we see a decided step toward a universal gospel, in which all nationalities should have equal rights and recognition ? Can it be said that in this dissension there appeared : {a) the line along which division and bitter strife were to form in the early church; (^) the comprehensive, spiritual character of the gospel which was to become all embracing? Of these seven men made alms distributors, who are the two which appear in the subsequent history of Acts, and what about them {cf. Acts 6 : 8 — 7 : 60 ; 8 : 4-40 ; 21:8,9)? 4. The Jewish synagogue and the Christian organization. — Did Jesus instruct his disciples as to the form of organization which they should adopt after his departure ? Did he even suggest a form ? . Why not ? Did the disciples set out with a prearranged plan of organization for the Christian community ? Had there been as yet a break between Judaism as such and Christianity, or were the Chris- tians still only a Jewish sect ? Were the meeting places of the first Christians called synagogues {cf. James 2 : 2 R. V.)? Would it be natural and appropriate that the Christian church, which assumed a formal organization only as this became necessary to its life and work, should adopt the synagogue pattern of organization, adapting it to its uses ? Was the new office of alms distributor suggested by some sim- 32 INDUCTIVE STUDIES IN THE ACTS. ilar office in the synagogue ? When was the office of elder introduced into the churches (first referred to in Acts 11:30, but probably estab- lished some years before)? Was it perhaps after the dispersion from Jerusalem (Acts 8), when the Christian communities became so numer- ous and so widespread that the apostles could not superintend them all, and individual ruling officers therefore became necessary in each ? Was there a similar office in the synagogue ? How else, if at all, did the Christian organization resemble the Jewish synagogue ? III. Observations and Teachings. 1. Organization. — The first step was now taken in the development of a formal Christian organization. — The distribution of goods to the needy of the Christian community, until now superintended by the apostles, had become so large a task that special officers were neces- sary for it. — The new office was perhaps an adaptation of a similar office in the Jewish synagogue. — The first men appointed to the office were either all, or in part, Hellenistic Jewish Christians, who could best correct the injustice which had attended the alms distri- bution. 2. Environment. — The Grecian Jews (Hellenists) were Jews of the Dispersion who had grown up in Greek or other foreign communities, but were now resident in Jerusalem. — The Jews who had never left Palestine considered that only they were the pure Jewish stock, the faithful and consistent Jews before Jehovah, so that they looked down upon and often despised the Jews of the Dispersion. — The Christians were at this time free from external persecution, the Sadducees having not accomplished much in their attempts, and the Pharisees still not being thoroughly aroused. — It was a signal victory for the gospel that a large number of Jews of the priest class became converted about this time to a belief in the Messiahship of Jesus ; Christianity was thus drawing from the high and influential classes of Jews as well as from the lower classes. 3. Institutions. — The daily ministration to the needy in the Chris- tian community was an important institution among the early Chris- tians. — The neglect of the widows of the Christian Hellenists grew out of the fact that the apostles had more duties than they could well per- form, and the discharge of this particular duty had fallen into preju- diced or incompetent hands.— The new office of alms distributors was established by popular vote of all the disciples, upon the recommen- dation and approval of the apostles, as was also the election of the SEC. 6. FIRST STEP IN CHRISTIAN ORGANIZATION. 33 first seven men to the office. — Prayer and the laying on of hands were used in the induction of the new officers. 4. Belief and teaching. — The new officers must be men of unim- peachable character, filled with the spirit of Christ, and with prudence and experience for the duties which would fall to them. — That form of Christian organization was regarded as the best which was most perfectly adapted to the circumstances in which the Christians were, at a given time or place, called upon to carr}' on the work of the gospel. 5. Daily life. — The number of the Christians continued to grow rap- idly from day to day. — This dissension, which arose by reason of dis- cordant elements brought together into a single community, was easily and quickly removed. — The apostles regarded it as their especial duty to teach and preach the gospel. — Stephen was a man already conspicu- ous and influential among the Christians because of his spiritual faith and power. 6. Divine guidance. — During this period of peace the body of dis- ciples grew strong numerically and spiritually, in providential prep- aration for the murderous persecution which was soon to sweep Stephen away and scatter the Christians from Jerusalem — When the condi- tions of the Christian community changed the apostles were divinely led to take such steps as would best provide for the new conditions. Literature. — Upon this section see the commentaries on Acts, especially those of Gloag, Hackett, Meyer, and the CAMBRmcE Bible. Also McGiffert, History of Christianity in the Apostolic Age, pp. 76-81 ; Weizsacker, Apostolic Age of the Christian Church, Vol. I, pp. 43-49 ; Ramsay, St. Paul the Traveler, pp. 372-377 ; Neander, Planting and Training of the Christian Church, \''ol. I, pp. 28-40 ; Schaff, History of the Christian Church, Vol. I, 455-460, 499-501 ; Stifler, Introduction to the Book of Acts, sec. vii ; Bible Dictionary, article Deacon. 34 INDUCTIVE STUDIES IN THE ACTS. Sec. 7. THE PREACHING OF STEPHEN AND ITS CONSE- QUENCES. Acts 6 : 8 — 7 : 60. 33 A. D. Jerusalem. I. Study of the Facts. Let the following subclassification and abstract of the material in this section be verified, corrected, or improved : Par. 1.6: 8-10, The Character and Activity of Stephen. Par. 2. 6 : 11 — 7 : i, Arraignment of Stephen before the Sanhedrin. Par. 3. 7 : 2-53, Stephen's Defense of his Teaching, (i) 2-16, exposition of the Patriarchal history. (2) 17-43, exposition of the Mosaic history. (3) 44-50, exposition of the Royal and Prophetic history. (4) 51-53, denunciation of the present generation of Jews. Par. 4. 7 : 54-60, The Condemnation and Death of Stephen. Abstract. — The spiritual grace, power, and activity of Stephen made him one of the greatest of the Christian leaders in these first years. Being himself a Hellenist, he especially worked among the Hellenistic Jews in Jerusalem, urging Christianity upon them and arguing in defense of Christ in their synagogues. He taught that Judaism was superseded by the gospel, that Jesus had done away (or at his second coming would do away) with the temple and all cere- monialism, so that religion should henceforth be a wholly spiritual matter. This view was based upon Jesus' own teaching, but the dis- ciples had been constrained by their love for Judaism to neglect this practical bearing of their Master's words. Stephen's teaching could not but arouse the most violent hatred and opposition of the Pharisees and Jews generally, such as Christ himself had experienced. He was brought to trial before the Sanhedrin on the charge of blasphemy against the most sacred institutions of Judaism. In his defense Stephen with apologetic aim reviewed briefly the history of the Hebrew people, and drew therefrom an argument for the freedom and spirit- uality of religion, particularly in connection with the temple of Sol- omon. Their impatience broke out in threats and interruption apparently, for Stephen left the historical argument he had been developing, and in a few words of utmost severity he rebuked them SEC. 7. Stephen's preaching and its consequences. 35 for their resistance to spiritual truth and revelation. This enraged the Sanhedrists beyond measure, and without staying for a formal con- demnation they hurried him out of the city and stoned him to death, as the law required for the blasphemer. With perfect Christian forti- tude and forgiveness Stephen received his martyrdom, as Jesus before him had done. II. Topics for Investigation. 1. Stephen. — Is Acts 6: 1-7 introductory to this further account of Stephen ? How long a time should be supposed to intervene between vs. 7 and vs. 8 ? Consider whether Stephen is in vs. 8 represented as a miracle-worker, and if so whether he is the first such recorded in New Testament history who was not one of the Twelve. What official position did Stephen occupy among the Christians ? Recall the occa- sion of his election to that office. What were the chief characteristics of Stephen ? Was he a Hellenistic Jew ? Would this probable fact bear any relation to the large conception of the gospel which he preached ? Did he belong to one of the five Hellenistic synagogues in Jerusalem mentioned in vs. 9 ? Can we tell which one ? Locate upon the map the different countries there mentioned. Why did the Jews from these various places have separate synagogues in Jerusalem ? Was it because Stephen was called to account by them for his Christian belief and activity that he "disputed" (vs. 9) with them, or because he undertook to evangelize his Hellenist friends? What were Stephen's character and power in this presentation and defense of Christianity ? Why did his opponents resort to violent methods for suppressing him ? 2. The teaching of Stephen. — Define as exactly as possible what Stephen's conception and teaching of the gospel was, which aroused the Jewish opposition. How did it differ from the view of the gos- pel held and taught by the Twelve ? How is the difference of view to be accounted for? Whence did Stephen derive his doctrine ? Did Stephen or the Twelve best represent Jesus' teaching on the subject involved ? Was the main point in Stephen's conception the abolition of Jewish ritualism, the spiritualization of religious life and worship ? In what sense can Stephen be called the forerunner of Paul ? Did Stephen's teaching concern primarily the Jews or the Gentiles ? Had the problem yet been taken up by the primitive Christians whether or not the Gentiles should be directly admitted to Christianity ? To what extent did the Christians support Stephen in his teaching? 36 INDUCTIVE STUDIES IN THE ACTS. 3. The trial before the Sanhedrin. — Who instituted the proceed- ings against Stephen ? Why was it necessary to obtain false wit- nesses ? What charge was entered against him (vss. 11, 13, 14; cf. Deut. 13:6-11)? In what respects was this charge true, and in what respects false ? Why were the Pharisees and Jewish people as a whole aroused to hostility in this case ? Recall the previous two per- secutions of the Christians (Acts 4 and 5), when the Sadducees were the chief persecutors. Explain the charge in this third persecution. What was the method of procedure in this trial ? Make a careful comparison of this trial of Stephen with the trial of Jesus. 4. Stephen's defense. — What did he undertake to accomplish by his speech before the Sanhedrin ? Describe the method which he employed to this end. Would any other line of argument than the historical have served him so well ? Consider carefully Stephen's brief review of Hebrew history. With the aid of a marginal reference Bdble, make a comparison of the history as recounted by Stephen in chap. 7, with the Old Testament records. Explain the apparent dis- crepancies in the history in vss. 2b-4a, 4b, 5a, 6d, i6a, i6b. Name the chief characteristics of this speech of Stephen in defense of his teaching. Was the speech interrupted at vs. 51 by the dissent of his hearers? Why should they dissent at this point? Was the argument cut short by their interruption ? Consider the terrible severity of Stephen's closing words to the Sanhedrin. Why did the Acts histo- rian give this extended account of Stephen's speech ? How was it preserved for transmission in Acts ? 5. The tnartyrdom of Stephen. — Did the trial end with a formal condemnation of Stephen by the Sanhedrin, or did it break up in a furious onslaught upon him ? Was the Sanhedrin so far responsible for the death of Stephen that it may be looked upon as a legal execu- tion, or was it a murder? Explain how the former might take place, even though the Sanhedrin had not properly the right of capital pun- ishment. Why was stoning the means used to put Stephen to death {cf. Lev. 24: 16)? What was the method of procedure in a legal exe- cution by stoning ? Was this procedure followed in this case ? Con- sider the character of Stephen as disclosed in his martyrdom. Com- pare his manner of meeting death with that of Jesus. Explain the fact that Stephen is reported as using the title "Son of Man" (vs. 56), the only instance in the New Testament outside of the gospels where this title is used of Jesus, though it was the special title which he chose for himself. Why is the fact mentioned that Paul (Saul) was SEC. 7. Stephen's preaching and its consequences. 37 present at the martyrdom of Stephen? Had he any part in his death? Consider and explain in this connection Acts 22: 20; also Acts 8:1. Had this relation of Paul with Stephen any influence upon Paul's conversion to Christianity some months later ? HI. Observations and Teachings. 1. Organization. — Does the present section contribute any infor- mation on this subject ? 2. Environment. — This third conflict of the Christians with the Sanhedrin was much more severe than the former two, because the Pharisees were the chief persecutors. — For the first time the common people joined in the opposition, believing that Christianity was going to destroy the most sacred Jewish institutions. — The Sanhedrists, without a formal condemnation, and attended by an infuriated Jewish mob, stoned Stephen to death.— The Hellenistic Jews had synagogues of their own in Jerusalem, and to one of these Stephen seems to have belonged; there he advanced and defended his new conception of gospel truth. 3. Institutions. — Does the present section contribute any informa- tion on this subject ? 4. Belief and teaching. — Stephen, the Hellenist, by reason of his broader view and more open heart, as well as because of his deeper spiritual insight, saw the truth of Christianity more perfectly than any other disciple of his time; he perceived that the religion of Christ was essentially spiritual, and that it was therefore superior to, and must in its full acceptance free itself from, the whole ritualistic and legalistic system of Judaism. — From the Jewish point of view this could be nothing less than blasphemy against God and Moses. — It was the same teaching which brought Jesus to death at their hands. 5. Daily life. — Stephen's attitude before the Sanhedrin was one of calm and inspired confidence, a joyful, holy consciousness that he was the ambassador of Christ. — The saintly character of Stephen and his inspired mission were manifest in the glorious manner of his death. — Paul appears to have been one of the interested participants in the persecution and murder of Stephen. 6. Divine guidance. — God permits it to be true that the developed stages, enlarged views, and loftier conceptions of religious truth are commonly established only in the face of sincere, violent opposition. — God called Stephen to a martyr's death that the truth of the gospel 38 INDUCTIVE STUDIES IN THE ACTS. might be established through him. — It resulted, by divine providence, that the persecution which Stephen stirred up led to the immediate and wide spread of the gospel throughout Palestine, and even into Syria and elsewhere. Literature. — -Upon this section see the commentaries on Acts, especially those of Gloag, Hackett, Meyer, and the Cambridge Bible. Also McGiffert, History of Christianity in the Apostolic Age, pp. 85-92 ; Weizsacker, Apostolic Age of the Christian Church, Vol. I, pp. 62-72 ; Neander, Planting and Training of the Chris- tian Church, Vol. I, pp. 48-56; Vol. II, pp. 73-79; Farrar, Life and Work of St. Paul, chap. 7 ; Conybeare and Howson, Life and Epistles of St. Paul, chap. 2 ; Stifler, Introduction to the Book of Acts, sec. viii; Bible Dictionary, article Stephen. SECOND DIVISION. PERIOD OF GOSPEL EXPANSION. Text : Acts 8 : i — 15 : 35. Time : Seventeen years, 34-50 A. D. Localities : Pales- tine, Syria, Galatia. Leaders : Peter, James, and Paul. During the first few years of the church the thousands of converts who joined the original body of Christians in Jerusalem were Jews either by descent or by adoption. But the preaching of Stephen brought on a fierce persecution of the Christians, in consequence of which they were dispersed throughout Palestine and Syria. Every- where they at once began to evangelize the communities into which they came. By this means it was no long time until all classes, both of Jews and of Gentiles, were seeking admission to the Christian churches. Naturally the question arose: must the Gentiles become Jews (/. ^., conform to the Jewish ritual, particularly the rite of circumcision) before they could become Christians ; or, in other words, was Christian- ity the supplemental tenet of a Jewish sect, or was it a universal, spir- itual religion for all men and all time ? The latter was the conception of the gospel as Christ presented it, but much courage, wisdom, and strength were needed to effect its realization. The pressure toward this catholicity came upon the church through three distinct avenues of experience, as presented in the Book of Acts : (i) Peter's divine vision by which he was led to receive Cornelius and his family who were pure Gentiles, as such into the Christian church ; (2) the efforts of the gospel missionaries in Antioch, where the same policy of Gen- tile admission was adopted ; (3) Paul's first evangelizing tour in Gala- tia, where he found it his Christian duty to admit the Gentiles to Christianity on the same plane with the Jews. In view of these prac- ical experiences, therefore, the gospel idea underwent a rapid and sig- nificant expansion during these seventeen years. Antioch became the Gentile mother-church, and represented the universal conception of Christianity. The mother-church at Jerusalem was still Jewish in composition and temper, but it had recognized the divine leading of Peter in the case of Cornelius, and was disposed toward an official consideration of the question. The leaders of the church therefore met in Jerusalem, treated the problem in a general conference, and 39 40 INDUCTIVE STUDIES IN THE ACTS. formally recognized the gospel to be a universal religion to which the Gentiles had an equal right with the Jews. The characteristics of this second period were, then, the extension of the Christian church through Palestine, Syria, and Galatia ; the preparation of men, such as Paul and Barnabas, who were fit to lead in this work ; and the agi- tation, discussion, and theoretic settlement of this Gentile problem, which determined the scope of Christianity. But time was required for putting this doctrine into effect, and for making the adjustments necessary in view of it, particularly with regard to the mutual relations of Gentile and Jewish Christians to each other. This was to be the problem and the achievement of the next, the third, period of the primitive era of Christianity. SEC. 8. FIRST EXTENSION OF ORGANIZED CHRISTIANITY. 4 1 Sec. 8. FIRST EXTENSION OF ORGANIZED CHRISTIANITY BEYOND JERUSALEM. Acts 8 : 1-40. 34 A. D. Samaria and elsewhere. I. Study of the Facts. Let the following subclassification of the material in this section be verified, corrected, or improved : Par. I. 8:1-3, Violent Persecution and General Dispersion of the Christians. Par. 2. 8 : 4-8, The Evangelizing Work of Philip in Samaria. Par. 3. 8:9-13, The Conversion of Simon the Magian. Par. 4. 8 : 14-25, The Visit of the Apostolic Deputation to Samaria. Par. 5. 8 : 26-40, The Conversion of the Ethiopian Treasurer. Sufficient illustration has been given (in the sections of Division I) of the Abstract of the Acts material. The student will now advance from the mere correction of an abstract already prepared to the more difficult work of himself preparing the abstract. Special attention must be directed to the avoidance of the language of the English version. The thoughts and facts of the section should be entirely divorced from the forms of expression in which they are clothed, and then told over again in the student's own language and style. After the abstract is prepared, let it be subjected to the same process of verification, correc- tion, or improvement which has been applied to the printed abstracts. II. Toprcs FOR Investigation. I. The great persecution and dispersion. — Review the facts (Acts chaps. 4 and 5) concerning the former two persecutions of the disci- ples, as to their causes, circumstances, leaders, outcome of the trials, and final results of the persecutions. Explain why in this third perse- cution, in contrast with the former ones, the Pharisees take the lead and the common people join in the hostility toward the Christians. Recall how Stephen was the one who brought on this persecution. Why did the Christians leave Jerusalem? What proportion of them went away? Is there anything in the records to indicate that there was a Stephen party among the Christians, that they rather than all the Christians were the objects of the persecution, and that only the^y were 42 INDUCTIVE STUDIES IN THE ACTS. compelled to leave the city? Or was the persecution indiscriminate, affecting all Christians alike? How could the apostles remain in Jeru- salem, considering that they were the conspicuous heads of the offend- ing company and had before this time been singled out for trial and punishment? Whither did the Christians go from Jerusalem? Was their departure from the city permanent, or did they return when the persecution waned? What was Paul's relation to the death of Stephen {cf. Acts 7:58; 8:1; 22: 20)? Exactly what is meant by "gave my Vote against them" (Acts 26: 10)? Consider Paul's own descriptions of his persecution of the Christians, Acts 22 : 4, 19, 20 ; 26 : 9-1 1 ; Gal. 1:13,23; I Cor. 15:9. Why was Paul so uncompromisingly hostile to Christianity? How did he justify his action {cf. Deut. 13 : 6-10; 17 : 2-7; Lev. 24:10-16)? What was the good providentially flowing from this persecution and dispers on? 2. Sainaria and the Samaritans. — Locate Samaria upon the map. Ascertain something as to the history of the Samaritans {cf. 2 Kings 17 : 1-4 1 ; Ezra 4 : 1-24; Josephus' Antiq. 10. 9. 7 ; 9. 14. 3). How largely Jewish were the Samaritans in the first century A. D.? What was the attitude of the Judean Jews toward them {cf. John 4:9; 8 : 48 ; Josephus' Antiq. 20. 6. i ; 9. 14. 3)? What was the difference between the Samaritans and the Judean Jews as regarded the Old Testament Scriptures? What were the peculiarities of the Samaritan religious belief and practice? Were they better prepared to receive the gospel than the strict Jews? If so, why? Consider the work done by Jesus and his disciples in Samaria (^/. John 4 : 1-42 ; Luke 9: 51-56; 17:11-19; and elsewhere). Would some of the dispersed Christians settle, at least temporarily, in Samaria? 3. Philip and his work in Samaria. — Is this Philip one of the Seven of Acts 6: 5? Why did he take up evangelizing work in Samaria? What was Philip's message to the Samaritans {cf. Acts 8 : 5, 12)? Why has there been no mention before this in Acts of the preaching of the "kingdom of God" (Jesus' one great theme)? How was the truth of Philip's message attested {cf. Acts 8:6, 7, 13)? What was the success of Philip's work? State and briefly describe the business of Simon the Magian? Why did magianism have so strong a hold upon the people at this time? What influence had Simon in Samaria? Was he an impostor, or an honest worker in the mysteries of nature? Why did the gospel appeal to him? Why did he make the strange request for which Peter rebuked him? May we regard Simon as having become a true Christian? Do we hear anything further of the Samaritan Christians ? SEC. 8. FIRST EXTENSION OF ORGANIZED CHRISTIANITY. 43 4. The apostolic deputation. — What especial interest and signifi- cance would the report of Philip's success in Samaria have for the apostles at Jerusalem? What was the purpose of the apostles in send- ing representatives thither : {a) because through the Jewish distrust of the Samaritans, the report was doubted; (b) lack of confidence in Philip's ability to do the work well ; {c) jealousy of the success which the Hellenist Philip was having ; {d) to extend fellowship to the new- converts, and afifiliate them with the Jerusalem Christians ; {e) to bestow the special gifts of the Spirit. Why were Peter and John chosen for this mission? What did they do when they arrived? What was the character of the baptism which the Samaritan converts received from Philip? What was the need of a further baptism by the apostles? Was the presence and work of the apostles essential to the founding of this Christian community in Samaria? Did the action of Peter and John affiliate the Samaritan with the Judean Christians? Consider this evangelizing of Samaria as an additional step toward the universal gos- pel, inasmuch as the Samaritans were, and especially were regarded as, a mixed race, partly Gentile. 5. Philip and the Ethiopian treasurer. — Trace on the map the road (vs. 26) between Jerusalem and Gaza. Indicate on the map the loca- tion of Ethiopia, and ascertain something about the inhabitants and the history of that country. Why had this treasurer of the queen of Ethi- opia been to Jerusalem? Of what nationality was he — a Gentile or a Jew? If the former, was he a Jewish proselyte? Why was he inter- ested at this time in Messianic prophecy? Had he learned in Jerusa- lem something about Jesus and his Messianic claims? Consider the providence which brought Philip to the man in his search for the truth. What is the Messianic teaching of Isa. 53 : 7-9, which needed explana- tion to the Ethiopian treasurer? How would Philip present Jesus to him? What was the result of Philip's conference with him? Explain the omission of vs. 37 from the Revised Version. Why has this inci- dent received so full a report in the Acts history? How was it con- nected with the development of the universal gospel? Have we yet reached the stage of development at which Gentiles were admitted to Christianity without entering through the gateway of Judaism? III. Observations and Teachings. Reconsider carefully the directions regarding this part of the study given at this point in Section i. I. Organization— KQCox^xxvg to the Acts account the apostles remained at Jerusalem through the persecution and dispersion, keep- 44 INDUCTIVE STUDIES IN THE ACTS. ing up communication with the scattered Christians, and maintaining authority over their evangelizing activities. — A deputation was sent by them to inspect the work done by Philip in Samaria, to approve and affiliate the new converts, and to communicate to them the peculiar blessings and power of the Holy Spirit. 2. Environment. — A crisis in the life of the Christian community at Jerusalem was brought about by the combined and violent hostility of the Jewish religious leaders and their popular following. — The Christians were persecuted so severely that large numbers of them left the city, for at least a time. — Paul rose to prominence as a leader among the persecutors, thus early in the history of the primitive church becoming one of the chief figures. 3. Institutions. — The laying on of hands was used by the apostles in appointing men to office (6 : 6) and in the Holy Spirit baptism (8 : 17) as a symbol of the impartation of needed gifts and graces. 4. Belief and teaching. — By the apostolic recognition and adoption to fellowship of the Samaritan Christians, another long and significant step was taken toward a universal gospel. — The Ethiopian treasurer, who was presumably either a devout Jew or a Jewish proselyte, was divinely led into a knowledge of the truth concerning Christ through Philip. 5. Daily life. — The dispersed Christians engaged at once, every- where in Palestine and even in more distant places, in preaching the gospel. — Philip became one of the most earnest and successful workers in this great missionary movement. — Among Philip's converts in Samaria was one Simon, a magian, who did not at first free himself wholly from business considerations in connection with the new profession of the gospel. — -Philip made an evangelizing tour north- ward along the west coast of Palestine until he reached Csesarea. 6. Divine guidance.— During the few years between Christ's death and this dispersion the Christian community in Jerusalem had assumed a stable and definite character; the scattering of the Christians which now took place providentially resulted in the spread of organized Christianity throughout Palestine, and even in Syria and other distant countries. — The faithful study of the Scriptures is one of God's broad avenues into a knowledge of his truth and of his Messiah. Literature. — Upon this section see the commentaries on Acts, especially those of Gloag, Hackett, Meyer, and the Cambridge Bible. Also McGiffert, History of Christianity in the Apostolic Age, pp. 92-101 ; Neander, Planting and Training of the Christian Church, Vol. I, pp. 57-66 ; Conybeare and Howson, Life and Epistles of St. Paul, chap. 3; Stifler, Introduction to the Book of Acts, sec. viii ; Bible Dictionary, articles Ethiopia, Philip, Samaria, Simon (Magus), Sorcerer. SEC. 9. THE CONVERSION OF PAUL TO CHRISTIANITY. 45 Sec. 9. THE CONVERSION OE PAUL EROM JUDAISM TO CHRISTIANITY. Acts 9 : i-iga; cf. 22 : 6-16 and 26 : 13-18. 34 A. D. Damascus. I. Study of the Facts. Let the following subclassification of the material in this section be verified, corrected, or improved : Par. I. 9:1, 2, Persecution of the Damascus Christians. Par. 2. 9 : 3-9, The Revelation of Jesus to Paul. Par. 3. 9 : io-i9a, The Divine Commission through Ananias. 1. Prepare an abstract, in your own language, of the facts recorded in this section. Make it as well proportioned and as accurate as possible. 2. Of the incidents attending the conversion of Paul there are three distinct narratives: (i) Acts 9 : 3-i9a ; (2) Acts 22 : 6-16 ; (3) Acts 26 : 12- 18. To arrive at the exact facts, therefore, it is necessary to make a careful comparative study of all three accounts. This the student is expected to do, working out of all three the harmonized details of the events. Let the most important differences in the three narratives be noted and explained, and a decision be reached as to which account is most trustworthy. II. Topics for Investigation. I. PaiiVs mission to Damascus. — What is the connection between Acts 9 : I and 8 : 1-3 ? Observe the titles used in this chapter to designate the Christians: "disciples" (vs. i), those "of the way" (vs. 2), and "saints" (vs. 13) ; with the aid of a concordance look up other passages where these designations occur. Locate Damascus upon the map, and learn something about the city as it then was. How came there to be Christians in that city ? Why was this persecution of the disciples carried as far as Damascus ? Why did Paul secure letters from the high priest for this mission ? What was the purport of them ? What did the Sanhedrin at Jerusalem have to do with the synagogues in Damascus or elsewhere ? Explain how the disciples were subject to legal persecution for their adherence to Christ. What was to be done with Christians found in Damascus? 46 INDUCTIVE STUDIES IN THE ACTS. 2. The revelation of Jesus to Paul. — Observe and consider sepa- rately the incidents connected with the vision : a) vicinity of Damas- cus, li) midday, c^ shekinah, cf) in which Jesus appeared to Paul, . — Miracle-working was still a part of the apostolic activity and a means of large accessions to the gospel. — The Acts narrative leaves Paul at work in Cilicia while it turns to note the prep- aration of Peter for his experience with Cornelius. 6. Divine guidance. — The gospel was greatly advanced in Lydda and Joppa by God's manifest presence among them in the healing of ^neas and the restoration of Tabitha to life.— The saintly character and useful life of Tabitha were still more impressed upon all by her living again among them. Literature.— \!l^^ov\. this section see the commentaries on Acts, especially those of Gloag, Hackett, Meyer, and the Cambridge Bible. Also Bible Dictionary, articles ^Eneas, Dorcas, Joppa, Lydda, Peter. Only the briefest mention of these incidents is made in other books than the commentaries. 56 INDUCTIVE STUDIES IN THE ACTS. Sec. 12. PETER RETAUGHT THE FREEDOM OF CHRIS- TIANITY FROM JUDAISM. Acts 10: 1-48. About 40 A. D. Joppa, Cfesarea. I. Study of the Facts. Let the following subclassification of the material in this section be verified, corrected or improved : Par. I. 10: 1-8, The Divine Communication to Cornelius. Par. 2. 10:9-16, The Divine Communication to Peter. Par. 3. 10 : i7-23a, Peter and the Messengers of Cornelius. Par. 4. 10 : 235-23, Peter's Mission to Caesarea. Par. 5. 10:34-43, Peter's Address to Cornelius and his Friends. Par. 6. 10:44-48, Gentiles Received as such into Christian Fel- lowship. r. Prepare a brief abstract of the material contained in this section, noting the chief facts and recounting them in your own language. 2. Write out a careful paraphrase of Peter's address (vss. 34-43), reproducing as exactly as possible the thought and the spirit of the text. II. Topics for Investigation. 1. Cornelius and his vision. — Locate Caesarea upon the map, and learn something about the city as it was at that time. Ascertain what can be known about Cornelius, as to his nationality, his official position, and the occasion of his residence in Caesarea. Look up other New Testament references to centurions. What information is given as to his character and religious life {cf. vss. 2, 22)? Explain vs. 4, last clause {cf. vs. 31). What was his relation to the religion of the Jews? Were such as he peculiarly prepared for receiving the gos- pel ? Was Cornelius somewhat acquainted with the facts of Christ's life {cf. vss. 37, 38)? State the circumstances under which the vision was given to Cornelius. What was the substance of the vision ? What was the nature of it ? What was the purpose of it ? Why was a super- natural communication necessary in this instance? Compare with each other the four accounts of this vision (10 : 3-6, 22, 30-33 ; 11:13, m); noting and explaining any divergences in the reports. Why does the narrator dwell at so much length, and with so much repetition, upon this incident ? SEC. 12, PETER RETAUGHT THE FREEDOM OF CHRISTIANITY. 57 2. The revelation to jP 34; 16:1, 19; Gal. 1:2, 22. — But "church" is also used in the singular, though less frequently, to denote the whole body of Christian believers everywhere, e. g., Acts 9:31; 20: 28 ; I Cor. 10 : 32 ; 15:9; Gal. i : 13. 2. Environment. — The Ephesian Jews were comparatively tolerant, and Paul worked longer among them than was his usual experience, but they became his bitter enemies and persecutors. — The gospel suc- cessfully overcame the Jewish exorcism and heathen magic which had had a firm hold in Ephesus. — Only twice in Paul's recorded experi- ence did opposition to him originate with the Gentiles; once at Philippi on the second tour, and once at Ephesus on this third tour; the cause in both cases was the financial loss brought upon certain persons through the spread of the gospel. — But at Ephesus Paul was SEC. 19. Paul's third evangelizing tour. 99 befriended and protected from the populace by the political officers of the Roman province. 3. Institutions. — From the meeting at Troas on the first day of the week and from the reference in i Cor. 16: 2, it may be inferred that Sunday was at this time observed by the Christians as their especial day of worship, commemorative of Christ's resurrection on that day. —The Sabbath, however, continued to be observed in addition by the Jewish Christians in the Jewish way, this being a part of their former religious life which they had not yet outgrown. — The "breaking of bread" at Troas is to be understood as meaning the Lord's Supper; and extended reference is also made to this rite in i Cor. 11: 17-34- — The baptism into the name of Jesus was contrasted with the baptism of John, which was a preparatory rite, a pledge of repentance, and a symbol of initiation into the kingdom of the Messiah of God ; while Christian baptism was an acknowledgment of, belief in, and self-com- mittal to Jesus Christ, which acknowledgment seems to have been attended in the apostolic era with the bestowal of the extraordinary gifts of tongue-speaking and prophesying. 4. Belief and teaching.— ThQ only address or sermon of Paul recorded on this tour was that to the Ephesian elders, in which he directed their attention to the faithful, lowly, and successful ministry which he had served among them (Acts 20 : 19-21, 26, 27, 31, 33-35), and exhorted them to continue in his footsteps. — The epistles which Paul wrote upon this tour are his greatest, and contain the main body of his teaching as it has come down to us. 5. Daily life. — Paul had a large number of fellow- workers with him at various points in his tour; some were Gentiles, some were Hellenists ; the most prominent among them were Timothy and Titus. — Apollos, who was a learned and eloquent Jew from Alexan- dria, became a most eiificient Christian evangelist.— In Ephesus Paul gave daily instruction in the gospel for two years, a more systematic period of teaching than is recorded of him elsewhere. — In Paul's epistles to the Corinthians we see portrayed much of the daily life of one of Paul's greatest churches, a life by no means ideal or perfect, and yet reflecting the glory, exaltation, and power of the Christian religion. 6. Divine guidance. — Paul's third evangelizing tour was in the main a long period of work in Asia at Ephesus, where he had desired to labor on the second tour, but had then been providentially directed into Macedonia. — By his work at Ephesus he had established the gos- 100 INDUCTIVE STUDIES IN THE ACTS. pel widely and permanently in the whole province of Asia. — Paul's divinely inspired purpose embraced the entire evangelization of the civilized world west of Palestine, including Greece, Italy, and Spain. — Paul went to Jerusalem in 58 A. D. under the leading of the Spirit, conscious of and prepared for the impending trouble, setting aside the protests of his friends and advisers. LiteraUire. — Upon this section see the commentaries on Acts, especially those of Gloag, Hackett, Meyer, and the Cambridge Bible. Also McGiffert, History of Christianity in the Apostolic Age, pp. 275-337 ; Weizsacker, Apostolic Age of the Christian Church, Vol. I, pp. 303-405; Ramsay, St. Paul the Traveler, pp. 269-303; Church in the Roman Empire, pp. 90-168; Neander, Planting and Training of the Christian Church, Vol. I, pp. 215-301 ; Farrar, Life and Work of St. Paul, chaps. 31 to 40a; Conybeare and Howson, Life and Epistles of St. Paul, chaps. 13 to 20; Stifler, Introduction to the Book of Acts, sees, xv, xvi ; Bible Dictionary, articles Agabus, Alexander, Alexandria, Apollos, Aquila, Aristarchus, Artemis, Asiarchs, Baptism, Demetrius, Ephesus, Eutychus, Exorcism, John (the Baptist), Luke, Magic, Priscilla, Rome, Timothy, Titus, Troas, Trophimus, Tychicus, Tyrannus. SEC. 20. THE ARREST OF PAUL AT JERUSALEM. lOI Sec. 2o. PAUL'S ARREST AT JERUSALEM THROUGH JEWISH ENMITY. Acts 21 : 17 — 22 : 29. 58 A. D. Jerusalem. I. Study of the Facts. Let the following subclassification of the material in this section be verified, corrected, or improved : Par. I. 21 : 17-26, Paul's Effort to Conciliate the Jewish Christians. Par. 2. 21 : 27-30, Assault of the Jews upon Paul in Jerusalem. Par. 3. 21 : 31-40, Paul Rescued and Protected by the Roman Sol- diers. Par. 4. 22:1-21, Paul's Apologetic Address to his Jewish Ene- mies. Par. 5. 22 : 22-29, Paul's Prerogatives as a Roman Citizen. 1. Prepare a concise abstract of the material contained in this sec- tion, noting the chief facts and recounting them in your own language. 2. Write out a careful paraphrase of Paul's address to the Jews (22: 1-2 1), reproducing as exactly as possible the apostle's thought and spirit. II. Topics for Investigation. I. Paul's fifth Christian visit to Jeriisalevi. — For the previous four visits confer Acts 9 : 26 (Gal. i: 18); 11: 30; 15:4 (Gal. 2:1); 18 : 22. In what year and at what season of the year (Acts 20 : 16) was this fifth visit to Jerusalem? What primary purpose (Rom. 15 : 28), and what secondary purposes, had Paul in making this visit ? Why did Paul stay while in the city with Mnason, a Hellenist Jew from Cyprus (Acts 21:16)? Who are meant by "the brethren" (21 : 17), Mnason and his friends, or the Jewish Christians of Jerusalem generally? Who is the "James" referred to in 21 : 18? Why is no mention made of Peter, John, or any others of the original twelve apostles ? How was Paul received by James and the leaders of the Jerusalem church ? What was the feeling toward Paul of the Jewish Christians as a body in Jerusa- lem ? On the term "thousands" (21:20) see R. V. marg. rdg., which represents the Greek. What is the meaning of 21 : 20, last clause? How could the Jerusalem Christians so distrust Paul, in view of the 102 INDUCTIVE STUDIES IN THE ACTS. decision of the Jerusalem Conference seven years before (Acts 15 ; Gal. 2:1-10)? Had Paul in fact done what they (21:21) had heard reported of him {cf. i Cor. 7 : 18-20) ? 2. PauV s conference with the leaders of the Jerusalem church. — How soon after Paul's arrival in the city did he confer with the church leaders ? Was the meeting a formal one ? Was it a meeting of the church ofificers only, or of all the Christians ? What position had these men taken (Acts 15; Gal. 2:1-10) regarding Paul and his work ? Had Paul been at Jerusalem again since that time {cf. Acts 18:22), and, if so, what had been done ? What part did Paul take in this meeting on the fifth visit ? State what information he could give them as to the work of his third missionary journey. How was his report received ? Why is no mention made here in Acts of the collection which Paul had brought, as the chief purpose of his visit, from the Gentile Christians to the Jewish Christians ? What action was recommended to Paul by the Jerusalem leaders ? For what reason ? Was the recommendation a wise and reasonable one ? How large was the class of Jewish Christians on behalf of whom this course was taken ? Would the performance of it indeed remove their sus- picion of Paul ? 3. Paul's participation in the Nazaritic vow. — What was the nature and purpose of the Nazaritic vow {cf. Num. 6:1-21)? Was this in fact an instance of it ? Describe the details of the performance of this vow. Is it to be understood that the four men with whom Paul associ- ated himself in its observance were Jewish Christians ? Did the recom- mendation of the Jewish leaders contemplate a complete performance of the vow by Paul, or only a partial participation of Paul in the vow of the four men (21 : 24) ? In the case of mere participation, what would have fallen to Paul to do (21: 24, 26) ? Was Paul's performance of, or participation in, this vow inconsistent either with his principles or with his practice {cf. i Cor. 9 : 19-23 ; Rom. 14 : i, 2) ? Explain Paul's attitude toward external Judaism as regards principle and prac- tice («) for himself, {b) for Jewish Christians, {c) for Gentile Chris- tians. Did the observance of this vow by Paul accomplish what was intended — did the Jewish Christians, because of it, put confidence in, and extend complete fellowship to, Paul ? 4. The assault of the Jews upon Paul. — What was the feeling of the non-Christian Jews in Jerusalem toward Paul ? What had Paul feared concerning this visit to the city {cf. Acts 20 : 22-24; 21: 10-14; Rom. 15:31)? Who instigated the attack upon Paul (21 : 27) ? How came SEC. 20. THE ARREST OF PAUL AT JERUSALEM. IO3 they to be in Jerusalem ? Why did they hate the apostle [cf. Acts 20 : 19) ? Why were the Jerusalem Jews ready to join in the assault ? What charges did they bring against Paul (21 : 28, 29)? Were these charges true ? Had Paul in fact, in his general teaching, denounced the Jewish nation, the Mosaic system, and the temple at Jerusalem ? Had Paul in fact taken Trophimus, a Greek, into the portion of the temple permitted only to the Jews ? Would he refrain from doing so on the ground of principle or of expediency ? Were the charges seri- ously believed by the Jews, or were they rather an excuse for the vent- ing of their hatred toward him ? Would they have killed him if he had not been taken out of their hands ? By whom was he rescued, and how ? Whither was Paul taken, and for what purpose ? Did the Roman captain attempt to get at the facts in the case ? Whom did he at first suppose Paul to be, and why ? What is known about the Egyptian and the assassins here referred to (21: 38) ? What immunity and respect did Paul secure for himself by making known his Roman citizenship ? 5. Paul 's address to the Jezvish jnob. — For what did the mob who had assaulted him clamor (21: 36 ; ^/. 22 : 22 ; 25:24; Luke 23 : 18)? Why did Paul wish to address his enemies ? Why did he speak to them in the " Hebrew " (/. *.Y:s^r?^ V. *iU