Works, Book 1 · Discourse 3
DISCOURSE III.
Acts 17. 4.
There associated themselves to Paul and Silas of the worshipping Greeks a great multitude.
PAVL and Silas preaching in the Iewish Synagogue at Thessalonica, and proving out of the Scriptures that Messiah or Christ was to suffer, and to rise again from the dead, and that Iesus was that Christ; it is said, that some of them which heard, believed; and that there associated themselves to them a great multitude foreign of the worshipping Greeks. Of these foreign there is elsewhere mention in the Acts of the Apostles more than once; but what they were our Commentators do not so fully inform us; nor can it be understood without some delibation of Iewish Antiquity. The explication whereof will give some light not to this passage only, but to the whole Story of the Primitive Conversion of the Gentiles to the Faith, recorded in that Book.
We must know therefore, that of those Gentiles which embraced the worship of the God of Israel, (commonly term'd Proselytes) there were two sorts. One of such as were circumcised, and took upon them the observation of the whole Law of Moses. These were accounted as Iews, (to wit, facti, non nati, made, not born so) bound to the like observances with them, conversed with as freely as if they had been so born; neither might the one eat, drink, or keep company with a Gentile more than the other, lest they became unclean. They worshipped in the same Court of the Temple where the Israelites did, whither others might not come. They were partakers with them in all things, both divine and humane. In a word, they differed nothing from Iews, but only that they were of Gentile race.
This kind the Iewish Doctors call… foreign, Proselytes of Righteousness, or foreign, Proselytes of the Covenant, namely, because they took upon them the sign thereof, Circumcision. In the New Testament they are called simply Proselytes without addition. Of which Order was Vriah the Hittite, Achior in the Book of Iudith, Herod the Idumaean, Onkelos the Chaldee Paraphrast, and many others both before and in our Saviour's time.
But besides these there was a second kind of Gentiles, admitted likewise to the worship of the true God, the God of Israel, and the hope of the life to come; which were not circumcised, nor conformed themselves to the Mosaical rites and ordinances, but were only tied to the observation of those Precepts which the Hebrew Doctors call The Precepts of the sons of Noah; namely, such as all the sons of Noah were bound to observe.
These Precepts are in number Seven, recorded in theaGemara Sanhedrin, in Per…k foreign Talmud, bMa…em. Hal. M…lachim c. 9. Vide Schick de Iure Regio Hebraeorum, p. 128, 129.Maimonides and others, under these following titles. First, the precept of foreign, to renounce Idols and all Idolatrous worship. Secondly, foreign, to worship the true God, the Creator of Heaven and Earth. Thirdly, foreign, Blood-shed; to wit, to commit no Murther. Fourthly, foreign, detectio nuditatum, not to be desiled with Fornication, Incest, or other unlawful conjunction. Fifthly, foreign, Rapine, against Theft and robbery. Sixthly, foreign, concerning administration of Iustice. The seventh, foreign, Membrum de vivo; so they call the Precept of not eating the flesh with the bloud in it, given to Noah when he came out of the Ark; as Maimonides expresly expounds it, and adds besides; Whosoever shall take upon him the observation of the Seven precepts of the sons of Noah, he is to be accounted foreign one of the pious men of the nations of the world, and shall have a portion in the world to come. Note that he saith [one of the pious men of the nations of the world, or of the pious Gentiles,] for this kind were still esteemed Gentiles, and so called, because of their uncircumcision; in respect whereof (though no Idolaters) they were, according to the Law, unclean, and such as no Iew might converse with:Acts 10. …. & ch. 11. 3. wherefore they came not to worship into the Sacred Courts of the Temple,Acts 17. 4. whither the Iews and circumcised Proselytes came; but only into the outmost Court, called Atrium Gentium & immundorum, the Court of the Gentiles and of the unclean, which, in the second Temple, surrounded the second or great Court, whereinto the Israelites came, being divided there-from by a low wall of stone made battlement-wise, not above three Cubits high, called (saith Iosephus, from whom I have it) in the Hebrew Dialect foreign,De bello Iudaico lib. 6. ca. 6. Grac. …. in the Greek foreign, that is, Lorica; close by which stood certain little pillars, whereon was written in Greek and Latin letters, foreign, In atrium sanctum trans…re alienigenam non debere, That no alien or stranger might go into the inner or holy Court. And this, I make no question, is that which S. Paul, Ephes. 2. 14. alludeth unto, when he saith, that Christ had broken down the foreign, the partition-wall, (namely, that Lorica which separated the Court of the Gentiles from that of the Circumcision) and so laying both Courts into one, hath made the Iews and Gentiles Intercommoners; whereby those that were sometime far off, were now made nigh, and as near as the other, unto the Throne of God. But in Solomon's Temple this Court of the Gentiles seems not to have been, but in the second Temple only; the Gentiles formerly worshipping without at the door, and not coming within the Septs of the Temple at all.
This second kind of Proselites the Talmudists call foreign, Proselytes of the Gate, or foreign, Proselyte-inhabitants; namely, because they were under the same condition with those Gentile-strangers which lived as Inquilini in the Land of Israel. See Levit. 17.For all Gentiles dwelling within the Gates of Israel, whether they were as servants, taken in war, or otherwise, were bound to renounce their false Gods, and to worship the God of Israel: but not to be circumcised, unless they would: nor farther bound to keep the Law of Moses than was contained in those Precepts of the sons of Noah. These are those mentioned (as often elsewhere in the Law, so) in the fourth Commandment, by the name of the Stranger within thy gates: whereby it might seem probable, that the observation of the Sabbath-day (so far as concerneth one day in seven) was included in some one or other of those Precepts of the sons of Noah, namely, in that of worshipping for their God the Creator of Heaven and earth, and no other; whereof this consecration of a seventh day, after six days labour, was a badge or livery; according to that, The Sabbath is a sign between me and you, that I Iehovah am your God: because in six dayes the Lord made heaven and earth, the sea and all that in them is; and rested the seventh day. See Exod. 31. 16, 17. Ezek.*… Disce…se XV. 20. 20. But this obiter and by the way. From the example of these Inquilini, all other Gentiles, wheresoever living, admitted to the worship of the God of Israel upon the same termes, were called foreign. or foreign. Proselyti Portae, or Proselyti inquilini; of which sort there were many in all Cities and places of the Gentiles where the Iewes had Synagogues and used to frequent the Synagogues with them, (though in a distinct place) to hear the Law and the Prophets read and expounded.
But in the New Testament they are found called by another name, to wit of foreign or Worshippers, so often mentioned (though not observed) in the Acts of the Apostles. For first, these are those meant in that of Acts 17. 4. alledged at my entrance into this Discourse, where it is said that foreign, A great number of the worshipping …reeks believed, and adhered to Paul and Silas; which the Vulgar rightly translateth, de colentibus Gentilibus multitudo magna, a great multitude of the worshipping Gentiles, taking the name of Greeks here, as elsewhere in the New Testament, to be put for Gentiles in general. And this place will admit of no evasion: For that they were Gentiles, the name of foreign betokeneth expresly, being given them by way of distinction from the Iews then and there present also.
That they were worshippers of the true God, the God of Israel; their coming into the Synagogue, their name foreign, their capableness of S. Pauls discourse, (which was to prove out of the Scriptures, that Messiah was to suffer death, and that Iesus was he) argue sufficiently, yea abundantly. For who could have profited by such a Sermon as this, but those who already had knowledge of the true God, and believed the reward of the life to come? This place therefore may serve as a Key to all the rest of the places in this Book where these foreign are mentioned.
To that in the same Chapter, ver. 17. where it is said that S. Paul in the Synagogue at Athens foreign … discoursed to the Iews and the worshippers.
To that in Acts 16. 14. where S. Paul preaching the Gospel in the Iews Proseuchae or Oratory at Philippi, a woman named Lydia, a seller of purple, of the City Thyatira, foreign, a Proselyte-worshipper, was converted unto the faith, and baptized with all her houshold.
In like manner, to that in Acts 18. 4. when S. Paul is said at Corinth to have reason'd in the Synagogue every Sabbath, and to have perswaded the Iews and the Greeks: For these Greeks were foreign, what did they in the Synagogue else so regularly every Sabbath-day? True, the name of foreign is here wanting; but it presently follows, when the Iews opposed Paul, (there testifying Iesus to be the Christ) and blasphemed, that he shook his raiment, and said, Your bloud be on your own heads: from henceforth I will go to the Gentiles. And he departed thence, saith the Text, and entred into the house of one Iustus, foreign, a Gentile-worshipper, whose house joyned hard to the Synagogue.
But above all, that narration Acts 13. deserves our consideration and attention. There vers. 43. it is said, that S. Paul having preached the Gospel in the Iews Synagogue at Antioch of Pisidia, there followed him foreign, many of the Iewes and worshipping Proselytes: and v. 42. that when the Iews were gone out of the Synagogue, the Gentiles, that is, the foreign, …esought the Apostles that the same things might be preached unto them the next Sabbath; which being accordingly done, and many of the other Gentiles (who were not foreign,) upon the same of such a new Doctrine unwontedly assembling with them, it is said, that the Iews when they saw the multitude, were filled with envy, contradicted and blasphemed, v. 45. that then Paul and Barnabas waxed bold, and said, it was necessary that the word of God should first be spoken unto you; but seeing you put it from you, and judg your selves unworthy of eternal life, lo, we turn to the Gentiles: for so hath the Lord commanded us, saying, I have set thee to be a light to the Gentiles, &c. v. 46, 47. that when the Gentiles heard this, they were glad, and glorified the word of God; foreign, and there believed as many as were foreign to eternal life, v. 48. that is, the foreign, who were already in procinctu and in the posture to eternal Life. The Iews blasphemed, the rest of the Gentiles were uncapable, only the foreign, (who were already Candidati vitae aeternae, having been instructed in the worship of the true God, and hoping for the reward to come) they believed. Yet perhaps not all of them neither, (the words require not*For foreign is often put for o…, and the sense then but indefinite. so much, but that none but such:) And it follows, v. 50. that the Iews found out some foreign, worshipping women, such as were of fashion, (who yet perhaps had not been at the Apostles Sermon,) by whose mean they stirred up the chief men in the City, and raised persecution against Paul and Barnabas. This I take to be the true and genuine meaning of this passage, upon which no charge of Pelagianisme can be fastned; nor needeth it any spinous Criticisms for its explication. The use of the word foreign, de acie & collocatione militum, de ascriptione in ordinem vel classem, as it relates to an army, the disposing or marshalling of souldiers, the being listed or enrolled into such a rank or company, (in which signification the Passive is most frequent) is well enough known.*foreign, Xenoph…n. In eam classem … ascrib…. Plutar…. in Solone. foreign, In pauperum ordinem se redigit, inter pauperes se numerat. foreign dicuntur milites, unde & foreign … appellantur: foreign in numerum virerum ascribi. Compare the 1 Cor. 16. 15. foreign They …o… themselves to the Ministery of the Saints. According to which sense and notion, the words might be rendred, Crediderunt quotquot nomina sua dederant vitae aeternae; or, [per Ellipsin Participii] qui de agmine & classe fuerant sperantium vel contendentium ad vitam aeternam; otherwise, qui in procinctu stabant ad vitam aeternam; or most fitly, (sensu modò militari, non destinationis) quotquot ordinati fuerant ad vitam aeternam. The sense whereof is in brief this; There believed as many as had listed themselves, or were of the company of those that did hope or earnestly labour for eternal life, or were in a ready posture and disposed to or for eternal life. De re tota judicent viri docti, & à studio partium alieni.
Besides, it will not be impertinent, as a Mantissa to these quotations for foreign, to note That the same persons are otherwise (namely twice) characterised by the title of foreign, those that fear God. As first of Cornelius, concerning whom there is no question but he was a Gentile-worshipper, the Text saith,*Acts …o …. …. There was a man in Gaesarea, called Cornelius, a Centurion of the Italian Band. foreign , i.e. foreign, a pious man, and one that feared God, (i.) the God of Israel. Again in that 13. of the Acts (whereon we have dwelt so long) S. Paul speaking at first to that mixt multitude assembled in the Synagogue, consisting partly of Iews and partly foreign of the worshipping Proselytes, he compellates them both distinctly in these words, v. 16. foreign , Ye men of Israel, and ye that fear God, give audience. By the former meaning the Iews; by the latter, the foreign or Gentile-worshippers.
Of this kind of Converts (as I have in part already intimated) were in our Saviour and his Apostles time very many in every Nation and Citie where the Iews lived and had their Synagogues; yea far more in number than of that other sort of Proselytes which were circumcised. The reason being, because it was the more easie condition, and not so prejudicial to their outward liberty as the other; inasmuch as they might notwithstanding still live and converse with their friends, kindred and Countrey-men, bear office and enjoy honours among them, (as Naaman the Syrian did, who was of this kind,) which the other might not do.
These impediments being out of the way, The hope of the Resurrection from the dead, and the Reward of the life to come, were powerful Inducements to draw many to the worship of that God, who only among the Gods*For since then, the Devil hath been God's Ape. at that time promised this reward to such as worshipped and served him, and no other: which was the bait wherewith the Iews allured them; and that to their own no small emolument, this kind, as it were to recompence their want of Circumcision, seeming to have been very bountiful towards their Nation; as may be gathered both from Cornelius, Acts 10. 2.who is said to have given much alms to the people, (namely of the Iews;) and from the Story of that Centurion, Luke 7. 4, 5. whom the Iews besought our Saviour so instantly for, alledging, that he loved their Nation, and had built them a Synagogue, and therefore deserved that favour they sued for on his behalf.
NOW, out of this Discourse, besides the clearing of the passages afore-mentioned, we may learn two things: One, How so many of the Gentiles, by the preaching of the Apostles, could so soon and so readily be converted to the Faith of Christ; It was because they had already embraced the Principles which led thereunto. For we are to take notice, that the foundation of the Church among the Gentiles was laid of these foreign, who had already embraced the worship of the true God, had knowledge of his Promises, believed, and hoped for the life to come. For was not S. Peter (to whom the Instructions for this Embassage were first given) sent first to Cornelius a Centurion, a Gentile of this order? wherefore? but that this might be for a pattern for them, with what kind of men they were first to deal in this great work; namely with such as were idonei Auditores Evangelii, fit and capable hearers of the Gospel; those which were puri pu…i Gentiles, mere Gentiles, being not so, as who knew nothing of the Principles requisite thereto. This will appear, if we consider well the tenour of the Apostles Sermons to such Gentiles as they converted; which we shall observe to presuppose that they already knew the true God, and the promise of Eternal life to such as worshipped him; and so had no more to learn but the way and means now revealed by God for attainment thereof, which was by the Gospel of Iesus Christ.
The other thing we may learn is,Acts 1…. What was the true state of the Question which the Apostles met to decide in the Council at Ierusalem; Whether the Gentiles which believed in Christ were to be circumcised or not, and so bound to keep the whole Law. It was this, to resolve (that, whereas all such as embraced the worship of the God of Israel, conformed to one of these two kinds of Proselytes) to whether of them the Gentiles which had or should receive the Gospel of Christ, were to conform themselves; whether to the Proselytes of the Covenant, or to the foreign and Proselytes of the Gate. S. Peter standing up in the Council, demonstrates it to be the will of God that they should conform to the latter, and not to the first; and that upon this ground, Because that Cornelius, the first Christianed Gentile, unto whom himself was sent by Divine Commission, was no circumcised Proselyte, but a Proselyte of the Gate, or a foreign a worshipper only; yet received he no Commission to circumcise him: yea the Holy Ghost, as he was Preaching, fell upon him and his houshold being uncircumcised, as it did upon those of the Circumcision; whereby it appeared that God would have the rest of the Gentiles which embraced the Faith, to be after the pattern of Cornelius, and to have no more imposed upon them than He had. And accordingly the Council defines, That no other burden should be laid upon them, but only to abstain from pollutions of Idols, from bloud, from things strangled, and from fornication, and (as some Copies*Together with … twice Lib. 3. cap. 12. Cyprian. Lib. 3. Tellimon, ad Qui…num in fine. have it) foreign , not to do that to others, which they would not should be done to themselves; that is they should as foreign observe the Precepts of the sons of Noa…, which here [by a foreign] are briefly reckoned up.
foreign.