The Acts of the Apostles
The Acts of the Apostles The Acts of the Apostles
284 THE ACTS OF THE APOSTLES Lastly, in regard to the Old Testament, there could be no satisfaction until absolutely every kind of claim that the Jews might advance to its possession was disproved, and it was clearly shown that the book belonged exclusively to the Christians. In the writings of the Apologists, and in the Epistle of Barnabas, these points of view have been already reached. Between them and the Doctrine of St. Paul as the starting-point, we can distinguish stages of development. In regard to the question of the nation of Israel, these stages have been briefly sketched above on pp. xxv. s. What station in this process of development may now be assigned to the writings of St. Luke ? Let us at once say — one that is still very ancient^ one that by no means coincides with that of St. Paul, yet is of equal standing with it in point of age, and is more archaistic than that of " St. John," to say nothing of « Barnabas " and the Apologists. As for the Law, he has an extraordinarily high opinion of its importance for the Jew by birth. From the first leaf of his gospel he shows this. The Jew's pious observance of the Law is with him a thing worthy of the highest honour {of. Elizabeth and Zacharias, &c.). People who were to be found daily in the Temple are to him worthy of reverence, and it appears to him most praiseworthy that the members of the early Church were so conscientious in their visits thither. It has also his full approval that St. Paul behaved himself as a pious Jew, both in Jerusalem and elsewhere. The Law according to St.
EXCURSUS IV 285 Luke maintains its authority among Jews, whether Christian or non-Christian. This he makes St. James say expressly. No one ought to offend against the Temple and the Law ; St. Paul also had never done this (Acts XXV. 8). It appears to have been other- wise in the case of St. Stephen, but St. Luke evidently takes the speech—which he had not drafted him- self—in such a way that its point lies in the announcement of the future downfall of the Temple. This was a thing that St. Luke could not pass over, because it had been prophesied by our Lord Himself. As for St. Stephen's reference to a change in the customs delivered by Moses, St. Luke understood this to mean that now, seeing that the Jews had hardened their hearts. Salvation would pass over to those who were not bound to observe the Law; for with those who were Gentiles by birth the Law and Circumcision were not in force—as St. Luke had learned from St. Paul. Yet it was still clearly recognised by St. Luke that this view and the ultimate recognition of Gentile freedom from the Law were arrived at by a process of historical development which he seeks to investigate and to describe to his readers (vide siipra, pp. xxvi.^.). But though St. Luke acknowledges that the Law was not in force for Gentiles by birth, he does not by any means therefore imply that the Law possessed no saving power. It is true that he not only appro- priated the Pauline doctrine of Universalism, but also the Pauline doctrine of Justification. Yet in sharp contrast with St. Paul he regarded the latter doctrine as only complementary^ at least for Jews by birth. The Gentiles must trust in Justification by Faith
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284 THE ACTS OF THE APOSTLES<br />
Lastly, in regard to <strong>the</strong> Old Testament, <strong>the</strong>re<br />
could be no satisfaction until absolutely every<br />
kind <strong>of</strong> claim that <strong>the</strong> Jews might advance to<br />
its possession was disproved, and it was clearly<br />
shown that <strong>the</strong> book belonged exclusively to <strong>the</strong><br />
Christians.<br />
In <strong>the</strong> writings <strong>of</strong> <strong>the</strong> Apologists, and in <strong>the</strong> Epistle<br />
<strong>of</strong> Barnabas, <strong>the</strong>se points <strong>of</strong> view have been already<br />
reached. Between <strong>the</strong>m and <strong>the</strong> Doctrine <strong>of</strong> St.<br />
Paul as <strong>the</strong> starting-point, we can distinguish stages<br />
<strong>of</strong> development. In regard to <strong>the</strong> question <strong>of</strong> <strong>the</strong><br />
nation <strong>of</strong> Israel, <strong>the</strong>se stages have been briefly sketched<br />
above on pp. xxv. s. What station in this process <strong>of</strong><br />
development may now be assigned to <strong>the</strong> writings <strong>of</strong><br />
St. Luke ?<br />
Let us at once say<br />
—<br />
one that is still very ancient^ one<br />
that by no means coincides with that <strong>of</strong> St. Paul, yet<br />
is <strong>of</strong> equal standing with it in point <strong>of</strong> age, and<br />
is more archaistic than that <strong>of</strong> " St. John," to say<br />
nothing <strong>of</strong> « Barnabas " and <strong>the</strong> Apologists.<br />
As for <strong>the</strong> Law, he has an extraordinarily high<br />
opinion <strong>of</strong> its importance for <strong>the</strong> Jew by birth. From<br />
<strong>the</strong> first leaf <strong>of</strong> his gospel he shows this. <strong>The</strong> Jew's<br />
pious observance <strong>of</strong> <strong>the</strong> Law is with him a thing<br />
worthy <strong>of</strong> <strong>the</strong> highest honour {<strong>of</strong>. Elizabeth and<br />
Zacharias, &c.). People who were to be found daily<br />
in <strong>the</strong> Temple are to him worthy <strong>of</strong> reverence, and it<br />
appears to him most praiseworthy that <strong>the</strong> members<br />
<strong>of</strong> <strong>the</strong> early Church were so conscientious in <strong>the</strong>ir<br />
visits thi<strong>the</strong>r. It has also his full approval that<br />
St. Paul behaved himself as a pious Jew, both in<br />
Jerusalem and elsewhere. <strong>The</strong> Law according to St.