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ACTS XV. 13, 15.
"And after they had held their peace, James
answered, saying, Men and brethren, hearken
unto me: Symeon hath declared how God at the
first did visit the Gentiles, to take out of
them a people for his name. And to this agree
the words of the prophets."
This (James) was bishop, as they say, and
therefore he speaks last, and herein is
fulfilled that saying, "In the mouth of two or
three witnesses shall every word be
established." (Deut. xvii. 6; Matt.
xviii. 16.) But observe the discretion
shown by him also, in making his argument good
from the prophets, both new and old. For he
had no acts of his own to declare, as Peter had
and Paul. And indeed it is wisely ordered that
this (the active) part is assigned to those,
as not intended. to be locally fixed in
Jerusalem, whereas (James) here, who
performs the part of teacher, is no way
responsible for what has been done, while
however he is not divided from them in opinion.
"Men and brethren," he says, "hearken unto
me." Great is the moderation of the man. His
also is a more complete oration, as indeed it
puts the completion to the matter under
discussion. "Symeon," he says,
"declared:" (namely,) in Luke, in that he
prophesied, "Which Thou hast prepared before
the face of all nations, a light to lighten the
Gentiles, and the glory of Thy people
Israel." "How God at the first did visit
the Gentiles, to take out of them a people for
His Name." (Luke ii. 25.) Then,
since that (witness), though from the time
indeed he was manifest, yet had not authority by
reason of his not being ancient, therefore he
produces ancient prophecy also, saying, "And
to this agree the words of the Prophets, as it
is written: After this I wilt return, and
will build again the tabernacle of David which
is fallen down; and I will build again the
ruins thereof, and I will set it up." (v.
16.) What? was Jerusalem raised up? Was
it not rather thrown down? What sort of raising
up does he call that which took place after the
return from Babylon? "That the residue of
men," he says, "may seek the Lord, even all
the Gentiles upon whom My Name is called."
(v. 17.) Then, what makes his word
authoritative--"Saith the Lord, which doeth
all these things:" and, for that this is no
new thing, but all was planned from the
beginning, "Known unto God are all His works
from everlasting." (v. 18.) And then
again his authority (kai to axiwma palin) (as
Bishop): "Wherefore my sentence is, that we
trouble not them, which from among the Gentiles
are turned to God: but that we write unto
them, that they abstain from pollution of
idols, and from fornication, and from things
strangled, and from blood. For Moses of old
time hath in every city them that preach him,
being read in the synagogues every sabbath
day." (v. 19-21.) Since then they had
heard of the Law, with good reason he enjoins
these things from the Law, that he may not seem
to make it of no authority. And (yet) observe
how he does not let them be told these things
from the Law, but from himself, saying, It
is not that I heard these things from the Law,
but how? "We have judged." Then the decree
is made in common. "Then pleased it the
Apostles and elders, together with the whole
Church, to choose men of their own
company"--do you observe they do not merely
enact these matters, and nothing more?--"and
send them to Antioch with Paul and
Barnabas:namely, Judas surnamed Barsabas,
and Silas, chief men among the brethren: and
they wrote letters by them after this manner."
(v. 22.) And observe, the more to
authenticate the decree, they send men of their
own, that there may be no room for regarding
Paul and his company with suspicion. "The
Apostles and elders and brethren send greeting
unto the brethren which are of the Gentiles in
Antioch and Syria and Cilicia." (v.
23.) And mark with what forbearance of all
harsh vituperation of those (brethren) they
indite their epistle. "Forasmuch as we have
heard, that certain which went out from us have
troubled you with words, subverting your souls,
saying, Ye must be circumcised, and keep the
Law: to whom we gave no such commandment."
(v. 24.) Sufficient was this charge
against the temerity of those men, and worthy of
the Apostles' moderation, that they said
nothing beyond this. Then to show that they do
not act despotically, that all are agreed in
this, that with deliberation they write
this--"It seemed good to us, being assembled
with one accord, to send men of ours whom we
have chosen" (v. 25)--then, that it may
not look like disparagement of Paul and
Barnabas, that those men are sent, observe the
encomium passed upon them--"together with our
beloved Bar nabas and Paul, men that have
hazarded their lives for the name of our Lord
Jesus Christ. We have sent therefore Judas
and Silas; who shall also tell you the same
things by mouth. For it seemed good to the
Holy Spirit and to us"--it is not man's
doing, it says--"to lay upon you no greater
burden"--again it calls the LaW a burden:
then apologizing even for these
injunctions--"save these necessary things"
(v. 26-28): "That ye abstain from
meats offered to idols, and from blood, and
from things strangled, and from fornication from
which if ye keep yourselves, ye shall do well.
(v. 29.) For these things the New
Testament did not enjoin: we nowhere find that
Christ discoursed about these matters; but
these things they take from the Law. "From
things strangled," it says, "and from
blood." here it prohibits murder. (Comp.
Gen. ix. 5.) "So when they were
dismissed, they came to Antioch: and when they
had gathered the multitude together, they
delivered the epistle: which when they had
read, they rejoiced for the consolation."
(v. 30-31.) Then those (brethren)
also exhorted them: and having established
them, for towards Paul they were contentiously
disposed, so departed from them in peace.
"And Judas and Silas, being prophets also
themselves, exhorted the brethren with many
words, and confirmed them And after they had
tarried there a space, they were let go in peace
from the brethren unto the Apostles." (v.
32-33.) No more factions and fightings,
but thenceforth Paul taught.
(Recapitulation.) "Then all the multitude
kept silence," etc. (v. 12.)
There was no arrogance in the Church. After
Peter Paul speaks, and none silences him:
James waits patiently, not starts up (for the
next word).
Great the orderliness (of the proceedings).
No word speaks John here, no word the other
Apostles, but held their peace, for James was
invested with the chief rule, and think it no
hardship. So clean was their soul from love of
glory. "And after that they had held their
peace, James answered," etc. (v. 13.)
Peter indeed spoke more strongly, but James
here more mildly: for thus it behooves one in
high authority, to leave what is unpleasant for
others to say, while he himself appears in the
milder part. But what means it, "How God
first (prwton) did visit?" (v. 14.)
(It means) from the beginning (ex arkhs).
Moreover he well says," Symeon expounded"
(exhghsato) (or, interpreted), implying
that he too spake the mind of others. "And to
this agree," etc. Observe how he shows that
this is a doctrine of old time. "To take out
of the Gentiles," he says, "a people for
His Name." (v. 15.) Not simply,
Chose, but, "for His Name," that is for
His glory. His Name is not shamed by the
taking (prolhYei) the Gentiles first, but it
is even a greater glory.--Here some even
great thing is hinted at: that these are chosen
before all. "After this I will return, and
rebuild the tabernacle of David which is fallen
down." (v. 16.) But if one would look
into the matter closely, the kingdom of David
does in fact now stand, his Offspring reigning
everywhere. For what is the good of the
buildings and the city, with none obeying
there? And what is the harm arising from the
destruction of the city, when all are willing to
give their very souls? There is that come which
is more illustrious than David: in all parts of
the world is he now sung. This has come to
pass: if so, then must this also come to pass,
"And I will build again the ruins thereof,
and I will set it up:" to what end? "that
the residue of men may seek the Lord, and all
the Gentiles, upon whom My Name is called."
(v. 17.) If then it was to this end that
the city rose again (namely) because of Him
(that was to come) of them, it shows that of
the building of the city the cause is, the
calling of the Gentiles. Who are "the
residue?" those who are then left. "And all
the Gentiles, upon whom My Name is called:"
but observe, how he keeps the due order, and
brings them in second.
"Saith the Lord, which doeth these things."
Not "saith" (only), but "doeth." Why
then, it was God's work.--"But the
question is other than this (namely), what
Peter spoke more plainly, whether they must be
circumcised. Then why dost thou harangue about
these matters?" For what the objectors
asserted, was not that they must not be received
upon believing, but that it must be with the
Law. And upon this Peter well pleaded: but
then, as this very thing above all others
troubled the hearers, therefore he sets this to
rights again (qerapeuei). And observe, that
which was needful to be enacted as a rule, that
it is not necessary to keep the Law, this
Peter introduced: but the milder part, the
truth which was received of old, this James
saith, and dwells upon that concerning which
nothing is written, in order that having soothed
their minds by that which is acknowledged, he
may opportunely introduce this likewise.
"Wherefore," saith he, "my sentence is,
not to trouble them which from among the
Gentiles do turn unto God" ' (v. 19),
that is, not to subvert: for, if God called
them, and these observances subvert, we fight
against God. And again, "them which from the
Gentiles," he saith, "do turn." And he
says well, with authority, the "my sentence
is. But that we write unto them that they
abstain from pollutions of idols, and from
fornication"-- and yet they often insisted
upon these points in discoursing to them--but,
that he may seem also to honor the Law (he
mentions), these also, speaking (however)
not as from Moses but from the Apostles, and
to make the commandments many, he has divided
the one into two (saying), "and from things
strangled, and from blood." (v. 20.)
For these, although relating to the body, were
necessary to be observed, because (these
things) caused great evils, "For Moses hath
of old times in every city," etc. (v.
21.) This above all quieted them.
(anepausen) For this cause I affirm that it
is good (so "to write to them.") Then why
do we not write the same injunctions to Jews
also? Moses discourses unto them. See what
condescension (to their weakness)! Where it
did no harm, he set him up as teacher, and
indulged them with a gratification which hindered
nothing, by permitting Jews to hear him in
regard of these matters, even while leading away
from him them of the Gentiles. See what
wisdom! He seems to honor him, and to set him
up as the authority for his own people, and by
this very thing he leads away the Gentiles from
him! "Being read in the synagogues every
sabbath day." Then why do they not learn
(what is to be learnt) out of him, for
instance **? Through the perversity of these
men. He shows that even these (the Jews)
need observe no more (than these necessary
thing's). And if we do not write to them, it
is not that they are bound to observe anything
more, but only that they have one to tell them.
And he does not say, Not to offend, nor to
turn them back, which is what Paul said to the
Galatians, but, "not to trouble them:" he
shows that the point (katorqwma) if carried is
nothing but a mere troubling. Thus he made an
end of the whole matter; and while he seems to
preserve the Law by adopting these rules from
it, he unbinds it by taking only these. There
was a design of Providence in the disputation
also, that after the disputation the doctrine
might be more firm. "Then pleased it the
Apostles to send chosen men of their own
company," etc., no ordinary persons, but the
"leading men; having written" (letters) "by
them after this manner. To those in
Antioch," it says, "and Syria and
Cilicia." (v. 22, 23) where the
disease had its birth. Observe how they say
nothing harsher (forti-kwteron) against those
men, but look to one thing only, namely, to
undo (the mischief) which has been done. For
this would make even the movers of the faction
there to confess (that they were wrong). They
do not say, The seducers, the pestilent
fellows, or suchlike: though where need is,
Paul does this, as when he says, "O full of
all guile" (ch. xiii. 10): but here, the
point being carried, there was no need. And
observe, they do not put it, That certain from
us ordered you to keep the Law, but,
"Troubled you with words, subverting your
souls,"--nothing could be more proper
(kuriwteron) than that word: none (of the
other speakers) has so spoken of the things done
by those men. "The souls," he says, already
strongly established, these persons are
anaskeuazontes as in speaking of a building,
"taking them down again:" displacing them
(metatiqentes) from the foundation). "To
whom," he says, "we gave no such
commandment. It seemed good therefore to us
being assembled with one accord, to send chosen
men unto you together with our beloved Barnabas
and Paul, men that have hazarded their lives
for the Name of our Lord Jesus Christ."
(v. 25, 26.) If "beloved," they will
not despise them, if they "have hazarded their
lives," they have themselves a right to be
believed. "We have sent," it saith,
"Judas and Silas, who shall also tell you the
same things by word of mouth." (v. 27.)
For it was necessary that there should be not
merely the Epistle there by itself, lest they
should say that Paul and Barnabas had
suppressed a (the real purport), that they
said one thing instead of another. The encomium
passed upon Paul stopped their mouths. For
this is the reason why neither Paul comes alone
nor Barnabas (with him), but others also from
the Church; that he may not be suspected,
seeing it was he that advocated that doctrine:
nor yet those from Jerusalem alone. It shows
that they have a right to be believed. "For it
seemed good," say they, "to the Holy Ghost
and to us" (v. 28): not making themselves
equal (to Him)--they are not so mad. But
why does it put this? Why did they add, "And
to us," and yet it had sufficed to say, "To
the Holy Ghost?" The one, "To the Holy
Ghost," that they may not deem it to be of
man; the other, "To us," that they may be
taught that they also themselves admit (the
Gentiles), although themselves being in
circumcision. They have to speak to men who are
still weak and afraid of them: this is the
reason why this also is added. And it shows
that it is not by way of condescension that they
speak, neither because they spared them, nor as
considering them weak, but the contrary; for
great was the reverence of the teachers also?
"To lay upon you no greater burden "--they
are ever calling it a burden--and again,
"save these necessary things:" for that was a
superfluous burden. See here a brief Epistle,
with nothing more in it (than was needed),
neither arts of persuasion (kataskeuas) nor
reasonings, but simply a command: for it was
the Spirit's legislating. "So when they were
dismissed they came to Antioch, and having
gathered the multitude together, they delivered
to them the epistle." (v. 30.) After the
epistle, then (Judas and Silas) also
themselves exhort them by word (v. 31): for
this also was needful, that (Paul and
Barnabas) might be quit of all suspicion.
"Being prophets also themselves," it says,
exhorted the brethren "with many words." It
shows here the right that Paul and Barnabas
have to be believed. For Paul also might have
done this, but it behooved to be done by by
these. "And after they had tarried there a
space, they were let go in peace. (v.
33.)
No more faction. On this occasion, I
suppose, it was that they received the right
hand, as he says himself, "They gave to me
and Barnabas right hands of fellowship."
(Gal. ii. 9.) There he says, "They
added nothing to me." (ib. 6.) For they
confirmed his view: they praised and admired
it.--It shows that even from human reasonings
it is possible to see this, not to say from the
Holy Ghost only, that they sinned a sin not
easy to be corrected. For such things need not
the Spirit.--It shows that the rest are not
necessary, but superfluous. seeing these things
are necessary. "From which if ye keep
yourselves," it saith, "ye shall do well."
It shows that nothing is lacking to them, but
this is sufficient. For it might have been done
also without letters, but that there may be a
law in writing (they send this Epistle):
again, that they may obey the law (the
Apostles), also told those men (the same
things), and they did this, "and confirmed
them, and having tarried a space were let go in
peace."
Let us not then be offended on account of the
heretics. For look, here at the very outset of
the preaching, how many offences there were: I
speak not of those which arose from them that
were without; for these were nothing: but of
the offences which were within. For instance,
first Ananias, then the "murmuring," then
Simon the sorcerer; afterwards they that
accused Peter on account of Cornelius, next
the famine, lastly this very thing, the chief
of the evils. For indeed it is impossible when
any good thing has taken place, that some evil
should not also subsist along with it. Let us
not then be disturbed, if certain are offended,
but let us thank God even for this, because it
makes us more approved. For not tribulations
only, but even temptations also render us more
illustrious. A man is no such great lover of
the truth, only for holding to it when there is
none to lead him astray from it: to hold fast to
the truth when many are drawing him away, this
makes the proved man. What then? Is this why
offences come? I am not speaking as if God
were the author of them: God forbid! but I
mean, that even out of their wickedness He
works good to us: it was never His wish that
they should arise: "Grant to them," He
saith, "that they may be one" (John xvii.
21): but since offences do come, they are no
hurt, to these, but even a benefit: just as
the persecutors unwillingly benefit the Martyrs
by dragging them to martyrdom, and yet they are
not driven to this by God; just so is it here.
Let us not look (only at this), that men are
offended: this very thing is itself a proof of
the excellence of the doctrine--that many
stimulate and counterfeit it: for it would not
be so, if it were not good. And this I will
now show, and make on all hands plain to you.
Of perfumes, the fragrant spices are they which
people adulterate and counterfeit; as, for
instance, the amomum leaf. For because these
are rare and of necessary use, therefore there
come to be spurious imitations likewise. Nobody
would care to counterfeit any common article.
The pure life gets many a false pretender to
it: no man would care to counterfeit the man of
vicious life; no, but the man of monastic
life.--What then shall we say to the
heathen? There comes a heathen and says, "I
wish to become a Christian, but I know not
whom to join: there is much fighting and faction
among you, much confusion: which doctrine am I
to choose?" How shall we answer him? "Each
of you" (says he) "asserts, 'I speak the
truth.'" No doubt: this is in our favor.
For if we told you to be persuaded by
arguments, you might well be perplexed: but if
we bid you believe the Scriptures, and these
are simple and true, the decision is easy for
you. If any agree with the Scriptures, he is
the Christian; if any fight against them, he
is far from this rule. "But which am I to
believe, knowing as I do nothing at all of the
Scriptures? The others also allege the same
thing for themselves. What thenif the other
come, and say that the Scripture has this, and
you that it has something different, and ye
interpret the Scriptures diversely, dragging
their sense (each his own way)?" And you
then, I ask, have you no understanding, no
judgment? "And how should I be able (to
decide)," says he, "I who do not even know
how to judge of your doctrines? I wish to
become a learner, and you are making me
forthwith a teacher." If he say this, what,
say you, are we to answer him? How shall we
persuade him? Let us ask whether all this be
not mere pretence and subterfuge. Let us ask
whether he has decided (kategnwke) against the
heathen (that they are wrong). The fact he
will assuredly affirm, for of course, if he had
not so decided, he would not have come to
(enquire about) our matters let us ask the
grounds on which he has decided, for to be sure
he has not settled the matter out of hand.
Clearly he will say, "Because (their gods)
are creatures, and are not the uncreated
God." Good. If then he find this in the
other parties (aireseis), but among us the
contrary, what argument need we?
We all confess that Christ is God. But let
us see who fight (against this truth), and who
not. Now we, affirming Him to be God speak
of Him things worthy of God, that He hath
power, that He is not a slave, that He is
free, that He doeth of Himself: whereas the
other says the reverse. Again I ask: if you
would learn (to be) a physician, ***? And
yet among them are many (different) doctrines.
For if you accept without more ado just what you
are told, this is not acting like a man: but if
you have judgment and sense, you shall assuredly
know what is good. We affirm the Son to be
God, we verify (epalhqeu-omen) what we
affirm: but they affirm indeed, but (in fact)
confess not.--But to mention (something)
even plainer: those have certain persons from
whom they are called, openly showing the name of
the heresiarch himself, and each heresy in like
manner: with us, no man has given us a name,
but the faith itself. However, this (talk of
yours) is mere pretence and subterfuge. For
answer me: how is it that if you would buy a
cloak, though ignorant of the art of weaving,
you do not speak such words as these--"I do
not know how to buy; they cheat me"--but do
all you can to learn, and so whatever else it be
that you would buy: but here you speak these
words? For at this rate, you will accept
nothing at all. For let there be one that has
no (religious) doctrine whatever: if he should
say what you say about the
Christians--"There is inch a multitude of
men, and they have different doctrines; this a
heathen, that a Jew, the other a Christian:
no need to accept any doctrine whatever, for
they are at variance one with another; but I am
a learner, and do not wish to be a
judge"--but if you have yielded (so far as)
to pronounce against (kataginwskein) one
doctrine, this pretext no longer has place for
you. For just as you were able to reject the
spurious, so here also, having come, you shall
be able to prove what is profitable. For he
that has not pronounced against any doctrine at
all, may easily say this: but he that has
pronounced against any, though he have chosen
none, by going on in the same way, will be able
to see what he ought to do. Then let us not
make pretexts and excuses, and all will be
easy.
For, to show you that all this is mere excuse,
answer me this: Do you know what you ought to
do, and what to leave undone? Then why do you
not what you ought? Do that, and by right
reason seek of God, and He will assuredly
reveal it to thee. "God," it saith, "is no
respecter of persons, but in every nation he
that feareth Him, and worketh righteousness,
is accepted with Him." (ch. x. 34,
35.) It cannot be that he who hears without
prejudice should not be persuaded. For just
as, if there were a rule, by which everything
behooved to be put straight, it would not need
much consideration, but it would be easy to
detect the person who measures falsely (ton
parametrounta labein), SO is it here.
"Then how is it they do not see it at a
glance?" Many things are the cause of this:
both preconceived opinion, and human causes:
(aitiai). The others, say you, say the same
thing about us. How? For are we separated
from the Church? have we our heresiarchs? Are
we called after men--as one of them has
Marcion, another Manichaeeus, a third
Arius, for the author and leader (of his
sect)? Whereas if we likewise do receive an
appellation from any man, we do not take them
that have been the authors of some heresy, but
men that presided over us, and governed the
Church. We have no "masters upon the
earth"--God forbid--we have "One Master
that is in heaven." (Matt. xxiii. 9,
10.) "And those also," says he, "say
the same." But there stands the name set over
them, accusing them, and stopping their
mouths.--How" is it, there have been many
heathen, and none of them asked these
questions: and among the philosophers there were
these (differences), and yet none of those
holding the right party (airesin) was hindered
(thereby)?--Why did not (those believers)
say, when (the others) raised these
questions, "Both these and those are Jews:
which must we believe?" But they believed as
they ought. Then let us also obey the laws of
God, and do all things according to His good
pleasure, that having virtuously passed this
life present, we may be enabled to attain unto
the good things promised to them that love Him,
by the grace and mercy of our Lord Jesus
Christ, with Whom to the Father and the Holy
Ghost together, be glory, dominion, honor,
now and ever, world without end. Amen.
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