The young Christian and the early church

Preface

The following facts should be borne in mind in connection with this book :

i. The division into two parts of ten chapters each is for the purpose of supplying two courses of study, each covering a period of ten weeks. Since, however, there is a natural division into these two periods, each part is in a measure complete in itself, and may be studied independent of the other.

2. These studies are not a commentary on nor an exposition of the books of Acts, but they are a series of lessons based upon the Acts and the Epistles, setting forth those features which were most prominently connected with the early growth of Christianity.

3. These lessons are for busy young people, such as constitute the rank and file of our young people's societies. It is hoped, however, that they may prove helpful also to students, teachers, ministers, and others.

4. The treatment of each topic is suggestive rather than exhaustive. Many questions are necessarily left unanswered and much interesting matter is wholly untouched.

5. The central thought in these studies is growth. The early churches were instinct with the forces

6 Preface

of enlargement. The aim, therefore, has been to select for discussion those features which bear more or less directly upon this phase of early Christianity.

6. The " Suggested Topics " are designed for papers and discussions. They should be assigned a week or more beforehand. Rightly used these may be made a very helpful feature of the work. Scriptural quotations are all from the " American Standard Revision."

7. The writer of these lessons is well aware that his work is marked with many imperfections. It has been done in a very limited time, and amid the ever-pressing demands of a very busy pastorate. As he has found a rich blessing in the preparation of these lessons, his earnest prayer is that others may be blessed in reading and studying them.

Omaha, May, 1908. J* W* C.

BIBLIOGRAPHY

Books upon Apostolic Christianity are so abundant, and so readily obtained that no attempt need here be made to give an exhaustive list :

Early Days of Christianity (Farrar).

Studies in the Early Church (Morgan).

The Dawn of Christianity (Vedder).

Life of St. Paul (Stalker).

Commentary on Acts (Hackett).

Life and Epistles of St. Paul (Conybeare and

Howson).

Life and Work of Paul (Farrar).

Apostolic Church (Thatcher).

Beginnings of Christianity (Fisher). The Deaconship (Howell).

Studies in Apostolic Age (Nordell). The Church (Hervey).

Contents

Page

Preface » . . 5

Bibliography 7

Part II

I. Entrance upon a New Period 91

II. Paul' s Missionary Journeys 99

III. Gentile Christians and Jewish Law .... 107

IV. Persecutions and Imprisonments .... 114 V. Paul's Letters 122

VI. Labors of Others During this Period . . 130

VII. Organization and Worship . 138

VIII. Baptism and the Lord's Supper 147

IX. Beginnings of Christian Giving 155

X. Survey and Summary 163

Parti

Jerusalem as Center

" To the Jew First "

Chapter I A General Survey Of The Period

The period which we are about to study is included in the first twelve chapters of the book of Acts. It extends over twelve years, from about a. d. 33 to a. d. 45 or, from the ascension of our Lord to the beginning of the first missionary journey of the Apostle Paul. There is a tradition, which Farrar pronounces probable, that the apostles were bidden not to leave Jerusalem for their general missionary work until twelve years from the time of Christ's resurrection. Whether or not there is anything to this tradition, it is true that when the church was scattered by persecution the apostles still remained in Jerusalem, and did no work so far as the records show, outside of that city until near the close of this twelve years.

1. Divisions of this period

This period falls naturally into two parts: The first, wholly Jewish, extends to the martyrdom of Stephen, a. d. 37. Up to that date the work of making converts was confined entirely, so far as can be determined, to the Jews and to Jerusalem. Then with the scattering of the church a transitional period was entered upon, extending to the time when Paul began his direct aggressive missionary operations to the Gentiles.

2. Rulers at this time

Great changes were taking place in the political world. Tiberius Caesar, emperor at Rome, was an old man, incompetent and debauched. He died a. d. 37, the same year that Stephen was stoned, and was succeeded by the infamous Caligula, whose attempt to place his own statue as an object of worship in the temple at Jerusalem may have been the reason that the Jews for a time ceased their persecution of Christians (Acts 9 : 31). Caligula was assassinated — a. d. 41 — and Claudius succeeded him and reigned until poison, administered by his wife, ended his course and Nero became emperor, a. d. 54.

Pontius Pilate, by whose judgment Christ was crucified, continued procurator of Judea until Caligula became emperor when, upon a visit to Rome, " wearied with misfortunes/' he committed suicide. Petronius, procurator of Syria, then administered affairs in Judea until a. d. 41, when Herod Agrippa I was made king of all Palestine, and reigned three years, when he died a miserable death (Acts 8 : 23). Judea then again became a Roman province with Fadus as procurator.

3. Persons active in the church

The eleven apostles, or the Twelve, including Matthias, chosen in Judas' place, are all mentioned

A General Survey of the Period 15

by name, but Peter stands in the foreground. He preached on the day of Pentecost, and was the leader in the significant events immediately following. He dealt with Ananias and Sapphira, and later with Simon Magus. He was used to heal ^Eneas and to raise Dorcas to life. He preached the gospel to the Gentile Cornelius and was miraculously delivered from prison when Herod was about to behead him. In much of the work which Peter did, John was closely associated with him. Stephen, one of the seven set apart for a special work in the church, became a fearless preacher of the gospel, and was the first martyr. Philip, also one of the seven, became an effective evangelist, and led in the great revival in Samaria. On the desert road to Gaza he preached Christ to the treasurer of the powerful Candace, queen of the Ethiopians, who became a convert. Saul of Tarsus was converted, and Barnabas with him took up the work of Antioch, begun by unnamed disciples. Many others, not particularly mentioned, contributed largely to the great work accomplished during these important years.

4. Places mentioned during this period

Jerusalem was central. Here occurred the closing events of Christ's earthly ministry, and here began the stirring scenes of the triumphs of the risen Christ. Here was that " upper chamber " where the disciples tarried in prayer until they were clothed with power from on high. It was in this city, made sacred by a thousand memorable transactions, that the crowning event came in the descent of the Holy Spirit, to abide in the church throughout the gospel age. It was here that the marvelous manifestations of Pentecost took place and three thousand were added to the Lord in a single day. It was a Jerusalem prison which held the first Christian prisoners, and it was here the earth was stained with the blood of the martyrs, Stephen and James ; and from here the church was scattered by persecution to go everywhere preaching the word.

Samaria was the scene of the first awakening outside of Jerusalem. " And there was great joy in that city." Lydda and Joppa were made memorable by Peter's visit to them as he " went throughout all parts." In the latter place the monks to-day profess to point out to travelers the house of " one Simon, a tanner, by the seaside/' where Peter had the remarkable vision which made him ready to preach the gospel to a Gentile centurion at Caesarea.

With the conversion of Saul of Tarsus we are given a glimpse of Damascus, " The Head of Syria," and " The Eye of the East," and a little later we see Antioch, destined to play a very important part in the succeeding period.

5. A time of beginnings

It is very difficult for us, after so many centuries of Christian development, to appreciate the

A General Survey of the Period 17

position of those early disciples. Everything was new. They had no Christian history to guide them. There were no Christian institutions and organizations, no formulated creeds, and no approved methods. They were at the beginning of a most remarkable movement, and very imperfectly understood the purpose and possibilities of the church of God. They had received a great commission and great promises, and in the coming of the Holy Spirit a great gift of power had been bestowed; and so they entered upon the most important work ever committed to men, and saw, as they went forward, most significant beginnings.

There was the descent of the Holy Spirit and the beginning of his work of power in the church.

There was the beginning of the larger views of truth. The old materialistic, Jewish conception of the kingdom gave way to the truer and more inspiring spiritual view.

There was the beginning of church order and organization. Whatever view may be held as to the existence of the church before the day of Pentecost, all must agree that at that time it began what may be termed an organic, self-conscious existence. After that event there was the continuing " steadfast in the apostles' teaching and fellowship, in breaking of bread and the prayers" (2 : 42). We must not think of the Jerusalem church as being fully organized and officered at first, but under the leadership of the Holy Spirit church life and order were

B begun and took on special forms as occasion demanded.

There was the beginning of the conflict with Judaism. At first the Christians attended the temple worship and mingled freely with their Jewish brethren, but soon the essential lines of cleavage began to appear, opposition and persecution arose, and Christianity came out more and more into its own independent position. It was so radically different from Judaism that the severance had to take place.

There was also the beginning of the larger conception of brotherhood and duty. It required a vision from heaven to convince Peter that he should preach the gospel to the Gentile Cornelius, and those with him. The church hesitated at first to indorse what Peter had done, but concluded, after a full hearing of the matter, that " to the Gentiles also hath God granted repentance unto life " (Acts ii : 18). At first they very imperfectly grasped the magnitude of this truth. But the door had begun to open and no man could shut it.

Quiz

What time is embraced in this period of study? Divisions and their characteristics? Who were the rulers at this time? What persons in the church were especially prominent ? What place was central in the work? What city outside of Jerusalem first

A General Survey of the Period 19

received the gospel? What beginnings marked this period ?

The Roman world at this time.

Jewish customs in reference to Gentiles. The life of Herod Agrippa I.

Closing events in life of Pilate.

Chapter II The Promise Of The Father

The ascension of Jesus was preceded by a meeting with his disciples at Jerusalem at which " he charged them not to depart from Jerusalem, but to wait for the promise of the Father which, said he, ye heard from me." And then to make plain to what promise he referred, he added : " For John indeed baptized with water, but ye shall be baptized in the Holy Spirit not many days hence " (Acts i : 4, 5). The promise then for which they were to wait was the baptism of the Holy Spirit. In order to make the matter still more explicit and to give definiteness to their expectations he said : " Ye shall receive power, when the Holy Spirit is come upon you : and ye shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth" (Acts 1:8). These are the last recorded words of Christ, and are profoundly significant as bearing upon the mission of the church.

1. The central work of the church

" Ye shall be my witnesses." Luke 24 : 25-49 should be carefully read in this connection. ;i Then opened he their mind that they might understand 20

The Promise of the Father 21

the scriptures; and he said unto them, Thus it is written, that the Christ should suffer and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem. Ye are witnesses of these things. And behold, I send forth the promise of my Father upon you, but tarry ye in the city until ye be clothed with power from on high." It is made very plain that the central and supreme work of the church is that of witnessing. We are to testify to facts rather than philosophize and speculate about doctrines and theories. We are to tell what we know rather than what we guess. Peter and John, when commanded not to teach any more in the name of Christ, exclaimed : " We can not but speak the things which we saw and heard." It is not merely witnesses but " my witnesses." Christ must be central in our testimony. We must present his teachings, his character, his sacrifice, his resurrection, his power on earth to forgive sins, and his divinity. Paul understood the philosophies of his time, and saw clearly the need of social and political reforms, and yet he wrote : " Far be it from me to glory save in the cross of our Lord Jesus Christ" (Gal. 6 : 14). Any religious organization or movement that belittles the place of Christ is unfaithful to the supreme work of the church, and in the end must fail in any real benefit to humanity. " Christ is the end, for Christ is the beginning."

2. The extent of the work called for

" In Jerusalem, and all Judea and Samaria, and to the uttermost part of the earth." This thought, implanted in the minds of the apostles, was a most extraordinary one. It rose above all national boundaries and race distinctions, and took in the entire world : " Make disciples of all the nations." It was the largest and most revolutionary conception that man had ever entertained. The world was steeped in class prejudice, national hostility, and race hatred. But here was a little company being filled with the idea that they had a mission and a message to all peoples without any exceptions. " He made of one every nation of men to dwell on all the face of the earth" (Acts 17 : 24). All were involved in the same sin and condemnation, and all needed the same Saviour.

3. The plan of this work

It was to be systematic and orderly. The Great Commission (Matt. 28 : 19, 20) takes a general view of the work as a whole, and says : " Make disciples of all the nations." But in the final instructions divisions in the work are suggested. They were to be witnesses in Jerusalem, in all Judea and Samaria, and to the uttermost part of the earth. The work is one, the power one, the message one, and the needs of the world one; but the field is so vast and so diversified that there must be divisions in prosecuting the work. It may be pressing the

The Promise of the Father 23

thought a little too far, but many have called attention to the fact that we have here suggested the great departments into which the work has been dividjed. Jerusalem suggests city missions, a work which in our day is taking on immense proportions ; Judea and Samaria speak of State, Provincial, and home missions, while " the uttermost part of the earth " takes us out into the great work of foreign missions.

Another thought needs emphasizing at this point: One department of this work should not take precedence over another or be regarded as more fundamental than another. Intelligently and faithfully, under the leadership of the Holy Spirit, the church should seek to accomplish the whole work. The work in Judea and Samaria was not to wait till the completion of the work in Jerusalem. Nor were Judea and Samaria to be fully evangelized before there should be a reaching out to " the uttermost part of the earth." The responsibility of the church has to do with the entire field.

4. Equipment for the work

It was an undertaking of stupendous magnitude. That little band of disciples was utterly unable to do this work of themselves. Hence the promise : " Ye shall receive power when the Holy Spirit is come upon you."

It is of the utmost importance that we have clear thinking upon this subject of the Holy Spirit.

There are a few simple underlying principles which stand out clearly in connection with the beginnings which we are now studying.

(i) The baptism of the Holy Spirit was his coming to abide with the church. Says Dr. A. J. Gordon : " The upper room became the Spirit's baptistery, if we may use the figure. His presence ' filled all the house where they were sitting ; . . . and they were all filled with the Holy Ghost/ The baptistery would never need to be refilled, for Pentecost was once and for all, and the Spirit then came to abide in the church perpetually." What we need is not a baptism of the Spirit for that has been given, but a yielding of ourselves to the Spirit for the work he has come to perform. Rev. Ernest Boys makes this very pertinent declaration : " Being filled with the Spirit is not our having ' more of the Spirit/ but rather the Spirit having more of us."

(2) This coming of the Spirit to abide in the church was for a definite purpose. He came to give power for the work of witnessing. This was the beginning of the gospel age — an age of glad tidings, a time for telling the wonderful truth concerning Jesus Christ. The Holy Spirit came to equip the church for this work. He had wrought in the world from the first, but now the period of preparation was past, and he came as the abiding superintendent of the work of spreading the gospel throughout the entire world.

(3) Observe further that the Holy Spirit works

The Promise of the Father 25

in and through God's people. " Ye shall receive power." There were some external manifestations on the day of Pentecost, but these were purely incidental. The power was in the disciples themselves. It was not some strange, magical power, but power to testify. Knowledge and moral courage are the two things particularly needed to make a good witness. Jesus said : " Howbeit when he, the Spirit of truth is come, he shall guide you into all truth " (John 16 : 13), and also, " He shall bear witness of me" (John 15 : 26). Peter's sermon on the day of Pentecost showed a wonderful enlargement of vision and grasp of truth. The Holy Spirit had opened his understanding. Then too, observe his marvelous transformation in courage. The cowardly denier of his Lord had become the absolutely fearless preacher of the gospel. What he saw and believed he dared tell. He was clothed with power from on high for the supreme work of witnessing. The Holy Spirit is here for this specific work. We have no right to ask for or expect the Spirit's power unless we are ready to do the work of witnessing. He is to help us to have knowledge and courage to speak of Jesus Christ. " Make disciples of all the nations . . . and lo, I am with you."

Quiz

For what were the apostles to tarry in Jerusalem ? What is the supreme work of the church? Was there anything surprising in the extent of the work proposed ? Why are divisions of the work of world evangelism necessary? What are the departments of this work? Should the entire work be undertaken at the same time? What is the work of the Holy Spirit during this dispensation? How may we have the power of the Spirit?

The unity of humanity.

The work of the Holy Spirit during the old dispensation.

Are we to pray for the baptism of the Holy Spirit, or did it occur once for all on the day of Pentecost ?

The day of the week on which Pentecost fell at this time.

Chapter III The Inauguration Of The Work

The day of Pentecost marked the inauguration of the most significant movement of the ages. Long centuries of preparation culminated on that day. Christ's ministry, teaching, and sacrifice had looked forward to it. The Holy Spirit with power from on high had been promised by the risen Christ. The supreme work of the church had been set forth, and then Christ ascended to glory, and the disciples waited. Heaven waited too. Everything was prepared, and the inauguration day was fast approaching. It was peculiarly fitting that the great work of the church should begin on the day of Pentecost. It was known as the " day of First Fruits " ( Num. 28 : 26), and "the feast of Harvest" (Exod. 23 : 16). It stood midway between the sowing and preparation of spring-time and the ingathering of autumn. And so " when the day of Pentecost was now come " (Acts 2:1), the Holy Spirit descended with power and the church entered upon its great mission of making Christ known to a lost world. Several features of this day call for consideration.

1. Those present at Jerusalem

This feast, coming in the summer-time, was the most largely attended of any of the feasts of the year. " From a census taken in the time of Nero, more than two million seven hundred thousand were gathered at the Passover, and still greater numbers came to Pentecost." And since the Jews were scattered everywhere throughout the civilized world, these came from all quarters. Hence we are not surprised that Luke declares : " Now there were dwelling at Jerusalem Jews, devout men, from every nation under heaven" (Acts 2:5), and that then he goes on to enumerate at least fifteen different and widely separated cities and countries which had representatives at this feast. They little realized when they came up to this " feast of Harvest " that it would mark the beginning of the harvest work of the church of God, and that many of them would return to their homes rejoicing in the salvation of Jesus Christ.

2. The coming of the Holy Spirit

They had been waiting for ten days, and yet " suddenly " to these expectant souls there came the manifestations of the Spirit's presence. The symbolism under which he came is peculiarly significant: wind and fire. Pervasiveness and flame were his.

( 1 ) There was first of all " a sound from heaven as of the rushing of a mighty wind, and it filled all the house where they were sitting" (Acts 2:2). This sound was from heaven. They had seen Christ ascend and now they heard the descent of the

The Inauguration of the Work 29

Spirit. This comparison to the wind suggests several interesting features.

a. It speaks of the mystery of the operations of the Spirit. Christ said to Nicodemus : " The wind bloweth where it willeth and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth, so is every one that is born of the Spirit" (John 3:8).

b. Power is also suggested. It was as " the rushing of a mighty wind." The power of a tornado is irresistible. The promise in connection with the coming of the Spirit was the gift of power. Instinctively they must have realized that the " power from on high " had come.

c. Then too, there is emphasized the all-embracing, pervasive presence of the Spirit. All the house where they were sitting was filled. There was a presence as pure, as vital, as unseen, and yet as real as that of the very air they breathed. The Spirit had come to fill the church, and fill believers, yea, to fill the world with his presence and power.

(2) Then there was the symbolism of fire: " There appeared unto them tongues parting asunder, like as of fire, and it sat upon each of them" (Acts 2:3). Two things are especially to be noted here :

a. The form was that of tongues. The ordinary Greek word for the instrument of speech is here used. The Holy Spirit had been promised to give power for witnessing. The Lord said to Moses when he hesitated to obey the call to go to Egypt, and protested that he was " slow of speech " : "I will be with thy mouth and teach thee what thou shalt speak" (Exod. 4 : 12). So now this tongue like as of fire sitting upon each one of them was the assurance of the Holy Spirit's presence with them to enable them to give the message of God to the people.

b. They were tongues like as of fire. The word came to Moses out of a burning bush. Tongues of fire are needed to proclaim the truth of the gospel. It is said of Rowland Hill that " his words flowed hissing hot from his heart." The Holy Spirit's presence means zeal and energy, light and warmth. Coldness and formality are utterly foreign to the work of testifying for the Lord Jesus.

3. The immediate effect upon the church

"They were all filled with the Holy Spirit" (Acts 2:4). This evidently included the entire one hundred and twenty mentioned in the preceding chapter. Whenever the Holy Spirit is thus present filling his people, important results are sure to follow. What these results will be depends upon existing conditions and needs. On this occasion there were two marked evidences in the church of the Spirit's presence.

( 1 ) " They all began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:4). They did not speak in some strange gibberish that

The Inauguration of the Work 31

nobody could understand. But they spoke in the languages of those who were present, so that these peoples from all quarters were amazed and exclaimed : " We hear them speaking in our tongues the mighty works of God " (Acts 2 : 11). This was not a promise of a continuous miracle of this character in the spread of the gospel, for it did not continue even in apostolic times, but it was rather a proclamation and a prophecy; a proclamation that the gospel was for all nations and tongues, and a prophecy that it should be preached in all the languages of the earth. It was eminently fitting that just such a manifestation should occur at the beginning of the work.

(2) " Then Peter, standing up with the eleven, lifted up his voice and spake forth unto them " (Acts 2 : 14). The miraculous manifestations ceased, the speaking with other tongues subsided, and the permanent work of witnessing began. A brief outline of Peter's sermon must suffice.

As preliminary or introductory he earnestly denied the charge of drunkenness made against them (Acts 2 : 15), and then explained in general that what they saw that day was the fulfilment of the wonderful prophecy of Joel (Acts 2 : 16-21). Having thus prepared the way, he proceeded to prove to them that Jesus of Nazareth, whom they had crucified had been exalted of God as both Lord and Christ or Messiah (Acts 2 : 36). In establishing this he urged three lines of proof, a. " The mighty works and wonders and signs " which had been wrought by Jesus and with which they were perfectly familiar (Acts 2 : 22). b. The resurrection of Christ from the dead. This was in accordance with prophecy (Acts 2 : 25-31), and ,was further established by the testimony of Peter and his associates who had seen the risen Lord (Acts 2 : 32). And c. the exaltation of Christ resulting in the " pouring forth of this which ye see and hear" (Acts 2 : 33).

And through all the argument there ran the thought : This is the person whom " ye by the hand of lawless men did crucify and slay " (Acts 2 : 23). It was a masterly argument peculiarly calculated to convince the intellect and lay hold upon the conscience of those who heard.

4. The effect upon the multitudes

The last evening that Jesus was with his disciples he said, speaking of the Comforter : "If I go I will send him unto you, and he, when he is come " that is unto you, " will convict the world in respect of sin and of righteousness and of judgment " (John 16 : 7, 8). He came unto his disciples in fulfilment of this promise, on the day of Pentecost. We have seen the result upon them; now note the effect upon the multitudes. " Now when they heard this, they were pricked in their heart and said unto Peter and the rest of the apostles, Brethren, what shall we do?" (Acts 2 : 37). Peter told them