Читать книгу The Literature and History of New Testament Times - J. Gresham Machen - Страница 29

The presentation of the lesson in class may be begun somewhat in the manner suggested in the Student's Text Book. The student should be made to appreciate the practical problem of a missionary in a new city. Various solutions of the problem may be adopted. The missionary may simply engage in conversation with individuals in the street, or he may hire a room and advertise his preaching. In any case the securing of an audience is usually no easy matter. It is difficult to know how to begin.

The case might naturally have been the same with Paul and his companions when, for example, after the journey up from Perga they arrived at Pisidian Antioch. Complete strangers were perhaps not much better received in those days than they are now. How could the missionaries get a hearing for their message? In some cases, they might simply take their stand in the market place and talk to the passers-by. Paul tried that method in Athens. It might do when nothing better offered. But fortunately there was usually a far better opportunity. The synagogue offered an audience. What is more, it offered just exactly the most promising audience that could possibly have been secured.

The scene in the synagogue at Pisidian Antioch is typical of what happened again and again. The student should be made to appreciate the remarkable liberality and informality of the synagogue customs. There seem to have been no set preachers. Any Jew who really had a message could be heard. He needed only to go in and sit down. Acts 13:14. Paul and Barnabas had no difficulty in making their fitness known. "Brethren," said the rulers of the synagogue, "if ye have any word of exhortation for the people, say on." Acts 13:15. They had a word of exhortation indeed. "Jesus is the Messiah for whom you are waiting. He has died for your sins. He has risen from the dead, and is now alive to save you." It was a powerful word, and it bore fruit.

The native Jews, it is true, soon came out in opposition. The reasons for their opposition are not far to seek. Jealousy was an important factor. Christianity was evidently too radical a thing to be simply a sect of Judaism. If allowed to continue, it would destroy the prerogatives of Israel. It could not be controlled. Its success was too great. On that next Sabbath in Pisidian Antioch, "almost the whole city was gathered together to hear the word of God." The Jewish mission had never had a success like that. "When the Jews saw the multitudes, they were filled with jealousy." Christianity had taken away the heritage of Israel.

In one way the Jewish opposition displayed genuine insight into the situation. Christianity was really destined to be a fatal rival to the older Judaism. What took place on a small scale at Antioch was repeated on the larger stage of history. When the Christian mission began, Judaism was a successful missionary religion. Soon afterwards it had withdrawn hopelessly into its age-long isolation. Various causes contributed to this result. The destruction of the national life in Palestine and the increasing influence of the strict rabbinical schools both had an important part. But at least one factor in the process was the competition of the Christian Church. Christianity offered the world everything that Judaism could offer, and more. It offered the knowledge of the one God, and the lofty morality, and the authoritative Book. In addition, it offered a way of redemption—and the men of that time were preëminently seekers after redemption—through the sacrifice of Christ. It offered all these things, moreover, without requiring any relinquishment of purely national characteristics. Christianity did not demand union with any one race. It had a gospel for the world.

No wonder, then, that those who had been attracted by Judaism now became adherents of Christianity. The Jews were filled with envy. It was natural from their point of view, but it was a sad mistake. Had they themselves accepted the gospel, the gospel would have been to their glory. How glorious was the mission of Israel! A blessing to the whole world! Far better than any narrow particularism! But they were not willing to accept the message. Nevertheless, despite their opposition, the Church should not forget the debt which she owes to Israel. The dispersion was like the Judaism of Palestine. In both cases the men themselves were opposed to the gospel. But in both cases they had preserved the deposit of divine truth. Judaism, despite itself, opened the way for the Christian Church.

One service which the dispersion rendered to Christianity has been illustrated by the scene at Pisidian Antioch. That service was the providing of an audience. Another service was the assurance of legal protection. This may be illustrated by another incident in The Acts—the appeal to Gallio. Acts 18:12–17. There the opposition of the Jews appears in all its bitterness. No doubt that opposition was a serious hindrance to the work of the Church. Just because Christianity was regarded as a Jewish sect, the Christians were subject to persecution by the Jewish authorities. But persecutions by the Jews, annoying though they were, were far less serious than opposition on the part of the Roman authorities. And the latter was, at first, conspicuously absent. Gallio's decision is a fair example of the general attitude of the Roman magistrates. Christianity, as a Jewish sect, was allowed to go its way. Judaism, despite itself, afforded the Church legal protection.

Beginning with these two striking scenes, the teacher may proceed to the more general presentation of the lesson. In what follows, the outline of the Student's Text Book will be supplemented at one or two points.