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ACTS XV. 1.
"And certain men which came down from Judea
taught the brethren, and said, Except ye be
circumcised after the manner of Moses, ye
cannot be saved."
Mark how at every step of the right progress in
respect of the Gentiles, the beginning is
brought in as matter of necessity. Before this
(Peter) being found fault with, justified
himself, and said all that he said in the' tone
of apology, which was what made his words
acceptable: then, the Jews having turned
away, upon this (Paul) came to the
Gentiles. Here again, seeing another
extravagance coming in, upon this (the
apostle) enacts the law. For as it is likely
that they, as being taught of God, discoursed
to all indifferently, this moved to jealousy
them of the Jews (who had believed). And
they did not merely speak of circumcision, but
they said, Ye cannot even be saved. Whereas
the very opposite to this was the case, that
receiving circumcision they could not be saved.
Do you mark how closely the trials succeed each
other, from within, from without? It is well
ordered too, that this happens when Paul is
present, that he may answer them. "When
therefore Paul and Barnabas had no small
dissension and disputation with them, they
determined that Paul and Barnabas, and certain
other of them, should go up to Jerusalem unto
the apostles and elders about this question."
(v. 2.) And Paul does not say, What?
Have I not a right to be believed after so many
signs? but he complied for their sakes. "And
being brought on their way by the Church, they
passed through Phenice and Samaria, declaring
the conversion of the Gentiles: and they caused
great joy unto all the brethren." (v. 3.)
And observe, the consequence is that all the
Samaritans also, learn what has come to the
Gentiles: and they rejoiced. "And when they
were come to Jerusalem, they were received of
the Church, and of the apostles and elders,
and they declared all things that God had done
with them." (v. 4.) See what a providence
is here! "But there rose up certain of the
sect of the Pharisees which believed, saying,
That it was needful to circumcise them, and to
command them to keep the law of Moses. And the
apostles and elders came together to consider of
this matter. And when there had been much
disputing, Peter rose up and said unto them,
Men and brethren, ye know how that of old days
God made choice among us, that the Gentiles by
my mouth should hear the word of the Gospel,
and believe." (v. 5-7.) Observe Peter
from the first standing aloof (kekwrismenon)
from the affair, and even to this time
judaizing. And yet (says he)" ye know."
(ch. x. 45; xi, 2.) Perhaps those were
present who of old found fault with him in the
matter of Cornelius, and went in with him (on
that occasion): for this reason he brings them
forward as witnesses. "From old days," he
says, "did choose among you." What means,
"Among you?" Either, in Palestine, or,
you being present. "By my mouth."
Observe how he shows that it was God speaking
by him, and no human utterance.
"And God, that knoweth the hearts, gave
testimony unto them:" he refers them to the
spiritual testimony: "by giving them the Holy
Ghost even as unto us." (v. 8.)
Everywhere he puts the Gentiles upon a thorough
equality. "And put no difference between us
and them, having purified their hearts by
faith." (v. 9.) From faith alone, he
says, they obtained the same gifts. This is
also meant as a lesson to those (objectors);
this is able to teach even them that faith only
is needed, not works nor circumcision. For
indeed they do not say all this only by way of
apology for the Gentiles, but to teach (the
Jewish believers) also to abandon the Law.
However, at present this is not said. "Now
therefore why tempt ye God, to put a yoke upon
the neck of the disciples?" (v. 10.)
What means, "Tempt ye God?" As if He had
not power to save by faith. Consequently, it
proceeds from a want of faith, this bringing in
the Law. Then he shows that they themselves
were nothing benefited by it, and he turns the
whole (stress of his speech) against the Law,
not against them, and cuts short the accusation
of them: "which neither our fathers nor we were
able to bear. But we believe that through the
grace of the Lord Jesus we shall be saved,
even as they." (v. 11.) How full of
power these words! The same that Paul says at
large in the Epistle to the Romans, the same
says Peter here. "For if Abraham," says
(Paul), "was justified by works, he hath
whereof to glory, but not before God."
(Rom. iv. 2.) Do you perceive that all
this is more a lesson for them than apology for
the Gentiles? However, if he had spoken this
without a plea for speaking, he would have been
suspected: an occasion having offered, he lays
hold of it, and speaks out fearlessly. See on
all occasions how the designs of their foes are
made to work with them. If those had not
stirred the question, these things would not
have been spoken, nor what follows.
(Recapitulation.) But let us look more
closely at what has been said. "And certain
men," etc. In Jerusalem, then, there were
not any believers from among the Gentiles: but
in Antioch of course there were. Therefore
there came down certain yet laboring under this
disease of the love of rule, and wishing to have
those of the Gentiles attached to them. And
yet Paul, though he too was learned in the
Law, was not thus affected. "When therefore
Paul and Barnabas had no small disputation with
them," etc. (v. 2.) But when he returned
from thence, the doctrine also became more
exact. For if they at Jerusalem enjoin no such
thing, much more these (have no right to do
so). "And being brought on their way,"
etc, "they caused no small joy to the
brethren." (v. 3.) Do you mark, as many
as are not enamoured of rule, rejoiced in their
believing? It was no ambitious feeling that
prompted their recitals, neither was it for
display, but in justification of the preaching
to the Gentiles. (v. 4.) Thus they say
nothing of what had happened in the matter of the
Jews. "But there arose up certain of the sect
of the Pharisees which believed," etc. (v.
5.) But even if they would needs bring over
the Gentiles to their side, they learn that
neither must the Apostles overlook it. "And
the Apostles and eiders," etc. (v. 6.)
"Among us," he says, "God chose:" and
"from old days:" long ago, he says, not
now. And this too is no small point--at a
time when Jews believed, not turned away (from
the Gospel). "Among us;" an argument from
the place: "of old days," from the time.
And that expression, "Chose:" just as in
their own case he says not, willed it, but,
"Chose that the Gentiles by my mouth should
hear the word of the Gospel and believe."
Whence is this proved? From the Spirit.
Then he shows that the testimony given them is
not of grace merely, but of their virtue.
"And God which knoweth the hearts bare them
witness" (v. 8); having afforded to them
nothing less (than to us), for, he says,"
Put no difference between us and them." (v.
9.) Why then, hearts are what one must
everywhere look to. And it is very appositely
said, "God that knoweth the hearts bare them
witness:" as in the former instance, "Thou,
Lord, that knowest the hearts of all men."
(ch. i. 24.) For to show that this is the
meaning, observe what he adds, "Put no
difference between us and them." When he has
mentioned the testimony borne to them, then he
utters that great word, the same which Paul
speaks, "Neither circumcision availeth
anything, nor uncircumcision." (1 Cor.
vii, 19.) "That he may make the twain one
in Himself." (Eph. ii. 5.) Of all
these the seeds lie in Peter's discourse. And
he does not say (between) them of the
circumcision, but "Between us," that is the
Apostles, "and them." Then, that the
expression, "no difference" may not seem an
outrage, After faith, he says--"Having
purified their hearts by faith" (v.
10)-He thoroughly cleansed them first.
Then he shows, not that the Law was evil, but
themselves weak.--"But we believe that
through the grace of the Lord Jesus we shall be
saved even as they." (v. 11.) Mark how
he ends with a fearful consideration.
He does not discourse to them from the
Prophets, but from things present, of which
themselves were witnesses. Of course (the
Prophets) also themselves anon add their
testimony (infra v. 15), and make the
reason stronger by what has now come to pass.
And observe, he first permits the question to
be moved in the Church, and then speaks.
"And put no difference between"--he said
not, them of the circumcision, but "us and
them," i.e. the Gentiles: for this
(gradual advance) little by little is
stronger. "Why therefore tempt ye God?" who
is become (the) God of the Gentiles: far
this was tempting: *** whether He is able to
save even after the Law. See what he does.
He shows that they are in danger. For if,
what the Law could not do, faith had power to
do, "we believe that through the grace of the
Lord Jesus we shall be saved even as they"
(comp. Gal. ii. 16): but faith falling
off, behold, themselves (are) in
destruction. And he did not say, Why do ye
disbelieve? which was more harsh, but,
"Tempt God," and that when the fact is
demonstrated.
Great effrontery this, of the Pharisees, that
even after faith they set up the Law, and will
not obey the Apostles. But see these, how
mildly they speak, and not in the tone of
authority: such words are amiable, and more apt
to fix themselves in the mind. Observe, it is
nowhere a display of words, but demonstration by
facts, by the Spirit. And yet, though they
have such proofs, they still speak gently. And
observe they do not come accusing those at
Antioch, but "declaring all things that God
had done with them:" (v. 4) but thence
again these men lay hold upon the occasion (to
compass their own objects), "but there rose
up," etc. (v. 1.) Such were the pains
they took in their love of power: and it was not
with the knowledge of the Apostles that they
Paul and Barnabas were blamed. But still they
brought forward none of these charges: but when
they have proved the matter, then (the
Apostles) write in stronger terms. For
gentleness is everywhere a great good:
gentleness, I say, not stupid indifference;
gentleness, not adulation: for between these
there is a vast difference. Nothing ruffled
Paul, nothing discomposed Peter. When thou
hast convincing proofs, why lose thy temper, to
render these of none effect? It is impossible
for one who is out of temper ever to persuade.
Yesterday also we discoursed about anger; but
there is no reason why we should not to-day
also; perchance a second exhortation coming
directly after the first will effect somewhat.
For indeed a medicine though of virtue to heal a
wound, unless it be constantly renewed, mars
all. And think not that our continual
discoursing about the same things is a condemning
of you: for if we condemned you, we should not
discourse; but now, hoping that you will gain
much, we speak these things. Would indeed that
we did speak constantly of the same things:
would that there were no other subject of our
discourses, than how we might overcome our
passions. For is it not contrary to all
reason, that while emperors, living in luxury
and so great honor, have no subject of discourse
either while sitting at table, or at any other
time, save only how to overcome their
enemies--and therefore it is that they hold
their assemblies each day, and appoint generals
and soldiers, and demand taxes and tributes;
and that of all state affairs, the moving causes
are these two, the overcoming of those who make
war upon them, and the establishing of their
subjects in peace--we have no mind for such
themes as this, nor ever even dream of
conversing upon them: but how we may buy land,
or purchase slaves, and make our property
greater, these are subjects we can talk about
every day, and never be tired of them: while
concerning things in ourselves and really our
own, we neither wish to speak ourselves, nor so
much as dream of tolerating advice, nor of
enduring to hear others speaking about them?
But answer me, what do you talk about? About
dinner? Why that is a subject for cooks. Of
money? Nay, that is a theme for hucksters and
merchants. Of buildings? That belongs to
carpenters and builders. Of land? That talk
is for husbandmen. But for us, there is no
other proper business, save this, how we may
make wealth for the soul. Then let not the
discourse be wearisome to you.
Why is it that none finds fault with the
physician for always discoursing of the healing
art, nor with people of other crafts for talking
about their peculiar arts? If indeed the
mastery over our passions were really achieved,
so that there were no need of putting us in
mind, we might reasonably be taxed with ambition
and display: or rather, not then either. For
even if it were gained, for all that, there
would be need of discoursing, that one might not
relapse and remain uncorrected: as in fact
physicians discourse not only to the sick, but
also to the whole, and they have books on this
subject, on the one part how to free from
disease, on the other how to preserve health.
So that even if we are well, still we must not
give over, but must do all in order to the
preserving of our health. And when we are sick
there is a twofold necessity for advice: first,
that we may be freed from the disease;
secondly, that having been freed, we may not
fall into it again. Well then, we are
discoursing now by the method of treating the
sick, not by the rules for the treatment of the
healthy.
How then may one root out this evil passion?
how subdue (uposkeliseie) this violent fever?
Let us see whence it had its birth, and let us
remove the cause. Whence is it wont to arise?
From arrogance and much haughtiness. This
cause then let us remove, and the disease is
removed together with it. But what is
arrogance? whence does it arise? for perhaps we
are likely to have to go back to a still higher
origin. But whatever course the reason of the
thing may point out, that let us take, that we
may go to the bottom of the mischief, and pluck
it up by the roots. Whence then comes
arrogance? From our not looking into our own
concerns, but instead of that, busying
ourselves about the nature of land, though we
are not husbandmen, and the nature of gold,
though we are not merchants, and concerning
clothing, and everything else: while to
ourselves and our own nature we never look at
all. And who, you will say, is ignorant of
his own nature? Many: perhaps all, save a
few: and if ye will, I will show the proof of
it. For, tell me, what is man? If one were
asked, will he be able to answer outright to the
questions, In what he differs from the brutes,
in what he is akin to the heavenly inhabitants,
what can be made of man? For as in the case of
any other material, so also in this case: man
is the subject-matter, but of this can be made
either an angel or a beast. Does not this seem
a strange saying? And yet ye have often heard
it in the Scriptures. For of certain human
beings it was said, "he is the angel of the
Lord" (Mal. ii. 7): and "from his
lips," saith it, "they shall seek judgment"
(Mal. iii. 1): and again, "I send My
angel before Thy face:" but of some,
"Serpents, generation of vipers." (Matt.
xii. 34.) So then, it all depends upon the
use. Why do I say, an angel? the man can
become God, and a child of God. For we
read, "I have said, Ye are gods, and all of
you are children of the Most High." (Ps.
lxxxii. 6.) And what is greater, the power
to become both God and angel and child of God
is put into his own hands. Yea, so it is, man
can be the maker of an angel. Perchance this
saying has startled you? Hear however Christ
saying: "In the Resurrection they neither
marry nor are given in marriage, but are like
unto the angels." (Matt. xxii. 30.)
And again, "He that is able to receive it,
let him receive it." (Matt. xix. 12.)
In a word, it is virtue which makes angels:
but this is in our power: therefore we are able
to make angels, though not in nature, certainly
in will. For indeed if virtue be absent, it is
no advantage to be an angel by nature; and the
Devil is a proof of this, who was an angel
once: but if virtue be present, it is no loss
to be a man by nature; and John is a proof of
this, who was a man, and Elias who went up
into heaven, and all those who are about to
depart thither. For these indeed, though with
bodies, were not prevented from dwelling in
heaven: while those others, though without
bodies, could not remain in heaven. Let no one
then grieve or be vexed with his nature as if it
were a hindrance to him, but with his will. He
(the Devil) from being incorporeal became a
lion: for lo! it saith, "Our adversary, as
a roaring lion, walketh about, seeking whom he
may devour (1 Pet. v. 8): we from being
corporeal, become angels. For just as if a
person, having found some precious material,
should despise it, as not being an artificer,
it will be a great loss to him, whether it be
pearls, or a pearl shell, or any other such
thing that he has seen; so we likewise, if we
are ignorant of our own nature, shall despise it
much: but if we know what it is, we shall
exhibit much zeal, and reap the greatest
profits. For from this nature is wrought a
king's robe, from this a king's house, from
this nature are fashioned a king's members: all
are kingly. Let us not then misuse our own
nature to our hurt. He has made us "a little
lower than the angels," (Ps. viii. 5),
I mean, by reason of death: but even that
little we have now recovered. There is nothing
therefore to hinder us from becoming nigh to the
angels, if we will. Let us then will it, let
us will it, and having exercised ourselves
thoroughly, let us return honor to the Father,
and the Son, and the Holy Spirit, now and
ever, world without end, Amen.
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