A dissension about circumcision. The decision and letter of the council of Jerusalem.
Some of those Ievves also that vvere Christians, do fall, and are authors of the Heresie of Iudaizing. 2 They referre the matter to Councel: 7 Wherein after great disputation, Peter striking the stroke, 12 and other confirming his sentence vvith miracles, 13 and vvith Scriptures: 22 and the Apostles and Priests do vvrite and cōma•nd in the name of the Holy Ghost vvhat is to be done. 30 And the faithful thereby are straightvvaies quieted in minde. 36 After vvhich, Paul and Barnabas thinking to goe againe their aboue said circuite together, are by occasion of Marke parted, to the greater increase of the Church.
1And some, coming down from Judea, taught the brethren: That, except you be circumcised after the manner of Moses, you cannot be saved.E alcuni che eran venuti dalla Giudea, insegnavano ai fratelli: se voi non vi circoncidete secondo il rito di Mosè, non potete essere salvi.AND certaine comming dovvne from Ievvrie, taught the brethren: That vnles you be circumcised according to the maner of Moyses, you can not be saued.Et quidam descendentes de Judæa docebant fratres: Quia nisi circumcidamini secundum morem Moysi, non potestis salvari. 2And when Paul and Barnabas had no small contest with them, they determined that Paul and Barnabas and certain others of the other side should go up to the apostles and priests to Jerusalem, about this question.Essendovi adunque stato non piccol contrasto di Paolo, e di Barnaba con essi, fu stabilito, che Paolo e Barnaba, e alcuni dell'altra parte andassero per tal questione a Gerusalemme dagli Apostoli, e da' seniori.No litle sedition therfore being risen to Paul and Barnabas against them, they appointed that Paul and Barnabas should goe vp, & certaine others of the rest', to the Apostles and priests vnto Hierusalem, vpon this question.Facta ergo seditione non minima Paulo et Barnabæ adversus illos, statuerunt ut ascenderent Paulus et Barnabas, et quidam alii ex aliis ad Apostolos et presbyteros in Jerusalem super hac quæstione. 3They therefore, being brought on their way by the church, passed through Phenice and Samaria, relating the conversion of the Gentiles. And they caused great joy to all the brethren.Eglino adunque accompagnati dalla Chiesa si partirono, e passarono per la Fenicia, e per la Samaria, raccontando la conversione delle genti, e apportando grande allegrezza a tutti i fratelli.They therfore being brought on their vvay by the Church, passed through Phoenîce and Samaria, reporting the conuersion of the Gentiles: and they made great ioy to al the brethren.Illi ergo deducti ab ecclesia pertransibant Phœnicen et Samariam, narrantes conversionem gentium: et faciebant gaudium magnum omnibus fratribus. 4And when they were come to Jerusalem, they were received by the church and by the apostles and ancients, declaring how great things God had done with them.E arrivati a Gerusalemme furono ricevuti dalla Chiesa, e dagli Apostoli, e da' seniori, e raccontarono, quanto grandi cose avesse Dio fatte con essi.And vvhen they vvere come to Hierusalem, they vvere receiued of the Church and of the Apostles and Auncients, declaring vvhatsoeuer God had done vvith them.Cum autem venissent Jerosolymam, suscepti sunt ab ecclesia, et ab Apostolis et senioribus, annuntiantes quanta Deus fecisset cum illis.
5But there arose of the sect of the Pharisees some that believed, saying: They must be circumcised and be commanded to observe the law of Moses.Ma (dicevano) si sono levati su alcuni della setta de' Farisei, i quali hanno creduto, e dicono, che è necessario, che essi si circoncidano, e si intimi loro l'osservanza della legge di Mosè.And there arose certaine of the heresie of the Pharisees that beleeued, saying, That they must be circumcised, commaunded also to keepe the lavv of Moyses.Surrexerunt autem quidam de hæresi pharisæorum, qui crediderunt, dicentes quia oportet circumcidi eos, præcipere quoque servare legem Moysi. 6And the apostles and ancients assembled to consider of this matter.E si adunarono gli Apostoli, e i sacerdoti per disaminar questa cosa.And the Apostles and Auncients assembled to consider of this vvord.Conveneruntque Apostoli et seniores videre de verbo hoc. 7And when there had been much disputing, Peter, rising up, said to them: Men, brethren, you know that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the gospel and believe.E dopo matura discussione alzatosi Pietro disse loro: uomini fratelli, voi sapete, come fin da principio Dio fra noi elesse, che per bocca mia udisser i Gentili la parola del Vangelo, credessero.And vvhen there vvas made a great disputation, Peter rising vp said to them, Men brethren, you knovv that of old daies God among vs chose, that by my mouth the Gentiles should heare the vvord of the Gospel, and beleeue.Cum autem magna conquisitio fieret, surgens Petrus dixit ad eos: Viri fratres, vos scitis quoniam ab antiquis diebus Deus in nobis elegit, per os meum audire gentes verbum Evangelii et credere. 8And God, who knoweth the hearts, gave testimony, giving unto them the Holy Ghost, as well as to us:E Dio, conoscitore de' cuori si dichiarò per essi, dando loro lo Spirito santo, come anche a noi,And God vvhich knovveth the hartes, gaue testimonie, giuing vnto them the holy Ghost as vvel as to vs,Et qui novit corda Deus, testimonium perhibuit, dans illis Spiritum Sanctum, sicut et nobis, 9And put no difference between us and them, purifying their hearts by faith.E non fece differenza alcuna tra loro e noi, purificando con la fede i loro cuori.and hath put no difference betvvene vs and them, by faith purifying their hartes.et nihil discrevit inter nos et illos, fide purificans corda eorum. 10Now therefore, why tempt you God to put a yoke upon the necks of the disciples which neither our fathers nor we have been able to bear?Adesso adunque perché tentate voi Dio per imporre sul collo de' discepoli un giogo, che né i padri nostri, né noi abbiamo potuto portare?Novv therfore vvhy tempt you God, to put a yoke vpon the neckes of the disciples, vvhich neither our fathers nor vve haue been able to beare?Nunc ergo quid tentatis Deum, imponere jugum super cervices discipulorum quod neque patres nostri, neque nos portare potuimus ?
11But by the grace of the Lord Jesus Christ, we believe to be saved, in like manner as they also.Ma per la grazia del Signore Gesù Cristo crediamo essere salvati nello stesso modo, che essi.but by the grace of our Lord IESVS CHRIST vve beleeue to be saued, in like maner as they also.sed per gratiam Domini Jesu Christi credimus salvari, quemadmodum et illi. 12And all the multitude held their peace: and they heard Barnabas and Paul telling what great signs and wonders God had wrought among the Gentiles by them.E tutta la moltitudine si tacque: e ascoltavano Barnaba, e Paolo raccontare, quanti segni, e miracoli avesse fatti Dio fra le genti per mezzo di essi.And al the multitude held their peace: and they heard Barnabas and Paul telling vvhat great signes and vvonders God had done among the Gentiles by them.Tacuit autem omnis multitudo: et audiebant Barnabam et Paulum narrantes quanta Deus fecisset signa et prodigia per eos. 13And after they had held their peace, James answered, saying: Men, brethren, hear me.E dopo che questi ebber fatto silenzio, rispose Giacomo, e disse: uomini fratelli ascoltate me.And after they held their peace, Iames ansvvered, saying, Men brethren, heare me.Et postquam tacuerunt, respondit Jacobus, dicens: Viri fratres, audite me. 14Simon hath related how God first visited to take of the Gentiles, a people to his name.Simone ha raccontato, come da principio Dio dispose di prendere dalle genti un popolo pel suo nome.Simon hath told hovv God first visited to take of the Gentiles a people to his name.Simon narravit quemadmodum primum Deus visitavit sumere ex gentibus populum nomini suo. 15And to this agree the words of the prophets, as it is written:E con questo vanno d'accordo le parole de' profeti, come sta scritto:And to this accord the vvordes of the prophets, as it is vvritten:Et huic concordant verba prophetarum: sicut scriptum est: 16After these things I will return and will rebuild the tabernacle of David, which is fallen down: and the ruins thereof I will rebuild. And I will set it up:Dopo queste cose io ritornerò, o riedificherò il tabernacolo di Davidde che è caduto: e ristorerò le sue rovine, e lo rimetterò in piedi:After these things I vvil returne, and vvil reedifie the tabernacle of Dauid vvhich vvas fallen, and the ruines thereof I vvil reedifie, and set it vp:Post hæc revertar, / et reædificabo tabernaculum David quod decidit: / et diruta ejus reædificabo, / et erigam illud: 17That the residue of men may seek after the Lord, and all nations upon whom my name is invoked, saith the Lord, who doth these things.Affinchè cerchino il Signore tutti gli altri uomini, e le genti tutte, sopra le quali è stato invocato il nome mio, dice il Signore, che fa queste cose.that the residue of men may seeke after the Lord, and al nations vpon vvhom my name is inuocated, saith the Lord that doeth these things.ut requirant ceteri hominum Dominum, / et omnes gentes super quas invocatum est nomen meum, / dicit Dominus faciens hæc.
18To the Lord was his own work known from the beginning of the world.E nota ab eterno a Dio l'opera sua.To our Lord vvas his ovvne vvorke knovven from the beginning of the vvorld.Notum a sæculo est Domino opus suum. 19For which cause I judge that they who from among the Gentiles are converted to God are not to be disquieted:Quindi io pudico, che non s'inquietino quelli, che dal gentilesimo si convertono a Dio;For the vvhich cause I iudge, that they vvhich of the Gentiles are conuerted to God, are not to be disquieted,Propter quod ego judico non inquietari eos qui ex gentibus convertuntur ad Deum, 20But that we write unto them, that they refrain themselves from the pollutions of idols and from fornication and from things strangled and from blood.Ma che scrivasi loro, che astengansi dalle immondezze degli idoli, e dalla fornicazione, e dal soffogato, e dal sangue.but to vvrite vnto them that they refraine them selues from the contaminations of Idols, and fornication, and strangled things, and bloud.sed scribere ad eos ut abstineant se a contaminationibus simulacrorum, et fornicatione, et suffocatis, et sanguine. 21For Moses of old time hath in every city them that preach him in the synagogues, where he is read every sabbath.Imperocché Mosè fino dagli antichi tempi ha in ciascuna città chi lo predica nelle Sinagoghe, dove vien letto ogni Sabbato.For Moyses of old times hath in euery citie them that preach him in the synagogs, vvhere he is read euery Sabboth.Moyses enim a temporibus antiquis habet in singulis civitatibus qui eum prædicent in synagogis, ubi per omne sabbatum legitur. 22Then it pleased the apostles and ancients, with the whole church, to choose men of their own company and to send to Antioch with Paul and Barnabas, namely, Judas, who was surnamed Barsabas, and Silas, chief men among the brethren.Allora piacque agli Apostoli, e a' sacerdoti con tutta la Chiesa, che si mandassero persone elette de' loro ad Antiochia con Paolo e Barnaba, cioè Giuda soprannominato Barsaba, e Sila, uomini de' primi tra i fratelli,Then it pleased the Apostles and Auncients vvith the vvhole Church, to chose men out of them, & to send to Antioche vvith Paul and Barnabas, Iudas, vvho vvas surnamed Barsabas, & Silas, cheefe men among the brethren,Tunc placuit Apostolis et senioribus cum omni ecclesia eligere viros ex eis, et mittere Antiochiam cum Paulo et Barnaba: Judam, qui cognominabatur Barsabas, et Silam, viros primos in fratribus:
23Writing by their hands: The apostles and ancients, brethren, to the brethren of the Gentiles that are at Antioch and in Syria and Cilicia, greeting.Ponendo nelle loro mani questa lettera: gli Apostoli, e i sacerdoti fratelli ai fratelli Gentili, che sono in Antiochia, nella Siria, e nella Cilicia, salute.vvriting by their handes. The Apostles and Auncients, the brethren, to the brethren of the Gentiles that are at Antioche and in Syria and Cilicia, greeting.scribentes per manus eorum: Apostoli et seniores fratres, his qui sunt Antiochiæ, et Syriæ, et Ciliciæ, fratribus ex gentibus, salutem. 24Forasmuch as we have heard that some going out from us have troubled you with words, subverting your souls, to whom we gave no commandment:Giacché abbiamo udito, che i discorsi di alcuni venuti da noi (a' quali non ne abbiam dato commissione) vi hanno arrecato turbamento, sconvolgendo gli animi vostri:Because vve haue heard that certaine going forth from vs, haue troubled you vvith vvordes, subuerting your soules, to vvhom vve gaue no commaundement:Quoniam audivimus quia quidam ex nobis exeuntes, turbaverunt vos verbis, evertentes animas vestras, quibus non mandavimus, 25It hath seemed good to us, being assembled together, to choose out men and to send them unto you, with our well beloved Barnabas and Paul:E partito a noi radunati insieme di eleggere alcuni uomini e mandargli a voi con i carissimi nostri Barnaba e Paolo,It hath pleased vs being gathered in one, to chose out men and to send them vnto you vvith our deerest Barnabas and Paul,placuit nobis collectis in unum eligere viros, et mittere ad vos cum carissimis nostris Barnaba et Paulo, 26Men that have given their lives for the name of our Lord Jesus Christ.Uomini, che hanno esposte le loro vite pel nome del Signor nostro Gesù Cristo.men that haue giuen their liues for the name of our Lord IESVS CHRIST:hominibus qui tradiderunt animas suas pro nomine Domini nostri Jesu Christi. 27We have sent therefore Judas and Silas, who themselves also will, by word of mouth, tell you the same things.Abbiam pertanto mandato Giuda e Sila, i quali vi riferiranno anch'essi a bocca le stesse cose.Vve haue sent therfore Iudas & Silas, vvho them selues also vvil in vvordes report vnto you the same things.Misimus ergo Judam et Silam, qui et ipsi vobis verbis referent eadem. 28For it hath seemed good to the Holy Ghost and to us to lay no further burden upon you than these necessary things:Imperocché è paruto allo Spirito santo, e a noi, di non imporre a voi altro peso, fuori di queste cose necessarie:For it hath seemed good to the holy Ghost & to vs, to lay no further burden vpon you then these necessarie things:Visum est enim Spiritui Sancto et nobis nihil ultra imponere vobis oneris quam hæc necessaria:
29That you abstain from things sacrificed to idols and from blood and from things strangled and from fornication: from which things keeping yourselves, you shall do well. Fare ye well.Che vi astenghiate dalle cose immolate agli idoli, e dal sangue, e dal soffocato, e dalla fornicazione; dalle quali cose guardandovi, ben farete. State sani.that you absteine from the things immolated to Idols, and bloud, and that vvhich is strangled, and fornication, from the vvhich things keeping your selues, you shal doe vvell. Fare ye vvel.ut abstineatis vos ab immolatis simulacrorum, et sanguine, et suffocato, et fornicatione: a quibus custodientes vos, bene agetis. Valete. 30They therefore, being dismissed, went down to Antioch and, gathering together the multitude, delivered the epistle.Quegli adunque licenziatisi andarono ad Antiochia: e raunata la moltitudine, consegnaron la lettera.They therfore being dimissed vvent dovvne to Antioche: and gathering the multitude, deliuered the epistle.Illi ergo dimissi, descenderunt Antiochiam: et congregata multitudine tradiderunt epistolam. 31Which when they had read, they rejoiced for the consolation.Letta la quale si rallegrarono della consolazione.Vvhich vvhen they had read, they reioyced vpon the consolation:Quam cum legissent, gavisi sunt super consolatione. 32But Judas and Silas, being prophets also themselves, with many words comforted the brethren and confirmed them.Giuda poi, e Sila, essendo anch'essi profeti, con lunghi ragionamenti consolarono, e confortarono i fratelli.but Iudas and Silas, them Selues also being prophets, vvith many vvordes comforted the brethren, and confirmed them.Judas autem et Silas, et ipsi cum essent prophetæ, verbo plurimo consolati sunt fratres, et confirmaverunt. 33And after they had spent some time there, they were let go with peace by the brethren unto them that had sent them.Ed essendosi ivi trattenuti per qualche tempo furono dai fratelli rimandati in pace a que' che gli avevano inviati.And hauing spent some time there, they vvere vvith peace dimissed of the brethren vnto them that had sent them.Facto autem ibi aliquanto tempore, dimissi sunt cum pace a fratribus ad eos qui miserant illos. 34But it seemed good unto Silas to remain there: and Judas alone departed to Jerusalem.Piacque però a Sila di restar ivi: e Giuda solo se v'andò a Gerusalemme.But it seemed good vnto Silas to remaine there: and Iudas departed alone:Visum est autem Silæ ibi remanere: Judas autem solus abiit Jerusalem.
35And Paul and Barnabas continued at Antioch, teaching and preaching, with many others, the word of the Lord.Paolo poi, e Barnaba dimoravano in Antiochia, insegnando, ed evangelizzando con molti altri la parola del Signore.and Paul and Barnabas taried at Antioche, teaching and euangelizing vvith many others the vvord of our Lord.Paulus autem et Barnabas demorabantur Antiochiæ, docentes et evangelizantes cum aliis pluribus verbum Domini. 36And after some days, Paul said to Barnabas: Let us return and visit our brethren in all the cities wherein we have preached the word of the Lord, to see how they do.E dopo alcuni giorni disse Paolo a Barnaba: torniamo a visitare i fratelli in tutte le città, nelle quali abbiam predicato la parola del Signore (per vedere) come se la passino.And after certaine daies, Paul said to Barnabas, Let vs returne and visite our brethren in al cities vvherein vve haue preached the vvord of our Lord, hovv they doe.Post aliquot autem dies, dixit ad Barnabam Paulus: Revertentes visitemus fratres per universas civitates in quibus prædicavimus verbum Domini, quomodo se habeant. 37And Barnabas would have taken with them John also, that was surnamed Mark.Ma Barnaba voleva prender seco anche Giovanni soprannominato Marco.And Barnabas vvould haue taken vvith them Iohn also that vvas surnamed Marke.Barnabas autem volebat secum assumere et Joannem, qui cognominabatur Marcus. 38But Paul desired that he (as having departed from them out of Pamphylia and not gone with them to the work) might not be received.E Paolo gli metteva in vista, che uno, che si era ritirato da essi nella Panfilia, e non era andato con loro a quella impresa, non doveva riceversi.But Paul desired that he (as vvho had departed from them out of Pamphylia, and had not gone vvith them to the vvorke) might not be receiued.Paulus autem rogabat eum (ut qui discessisset ab eis de Pamphylia, et non isset cum eis in opus) non debere recipi. 39And there arose a dissension so that they departed one from another. And Barnabas indeed, taking Mark, sailed to Cyprus.E ne segui dissensione, di modo che si separarono l'uno dall'altro; e Barnaba preso seco Marco navigò a Cipro.And there rose a dissention, so that they departed one from an other, & that Barnabas in deede taking Marke sailed to Cypres.Facta est autem dissensio, ita ut discederent ab invicem, et Barnabas quidem, assumpto Marco, navigaret Cyprum. 40But Paul, choosing Silas, departed, being delivered by the brethren to the grace of God.E Paolo elettosi Sila si partì raccommandato da' fratelli alla grazia di Dio.But Paul chosing Silas departed, being deliuered of the brethren to the grace of God.Paulus vero, electo Sila, profectus est, traditus gratiæ Dei a fratribus.
41And he went through Syria and Cilicia, confirming the churches, commanding them to keep the precepts of the apostles and the ancients.E fece il giro della Siria e della Cilicia, confermando le Chiese: comandando, che si osservassero gli ordini degli Apostoli, e de' sacerdoti.And he vvalked through Syria and Cilicia, confirming the Churches: Commaunding them to keepe the praecepts of the Apostles and the Auncients.Perambulabat autem Syriam et Ciliciam, confirmans ecclesias: præcipiens custodire præcepta Apostolorum et seniorum.
15:1
about the year A.D. 49.
Witham
Unless you be circumcised. Many who had been converted from Judaism, held that none, not even converted from paganism, could be saved, unless they were circumcised, and observed the other ceremonies of the law of Moses. (Witham)
See Galatians 5:2.
15:2
Witham
To the apostles and priests,[Ver. 2. presbuterous; presbyteros. For the same Greek word we sometimes find in the vulgar Latin, presbyteros, sometimes seniores, sometimes majores natu: yet it is generally a word of dignity in the ministry of Christ, signifying those who were afterwards known by the name of bishops or priests. When mention is made of presbuteros, or seniores, of the old law, I have translated elders: but where the ministers of the new law are understood, when in the Latin we have presbyteri, I have put priests; when majores natu or seniores, I have put in English seniors, bishops or priests, being to be understood.] where we find again presbyters in Greek, meaning bishops and priests. (Witham)
Paul...should go to...Jerusalem. We learn from Galatians 2:2. 4. that St. Paul undertook this journey in consequence of a divine revelation, and was accompanied by Barnabas and Titus, the latter of whom he would not suffer to be circumcised. Such confidence had he in the rectitude of the opinion he defended. From the example of St. Paul and St. Barnabas, apostles, and men full of the Spirit of God, we learn, that as often as any contest arises about faith, recourse should be had to the supreme visible authority established by Jesus Christ, to have all differences adjusted. This is the order of divine Providence with regard to the Church; without it truth and unity could not be preserved; without it, the Church of God would be more defective and inefficient than any human government. Tell the Church: and if he will not hear the Church, let him be to thee as the heathen and the publican. (Matthew 18:17.)
15:7
Witham
Former days. Literally, in the days of old; that is, at the conversion of Cornelius, many years ago, about the year 35; and it was now 51. (Witham)
15:10
Witham
Why tempt you God, by calling in question what he hath sufficiently attested, and approved, and by being incredulous to his promises of giving salvation to the Gentiles, and to all nations. (Witham)
15:11
Calmet
In the historical sense he is speaking of the prosperity of the house of Juda, in the reign of Ezechias, or their return from captivity. But in this respect, it is certain that the prophecy never had its entire accomplishment. The passage in the text is cited from the Septuagint. The Hebrew is, "I will raise up the house of David...that it may possess all the nations," etc. Now it is true that the nations never were subject to the house of David, or known by the name of the people of God; but by their vocation to the gospel, as St. James explains it. (Calmet)
15:18
Witham
To the Lord was known his own work. He bringeth it to pass, as he hath decreed, though his decrees are to us unknown. (Witham)
15:19
Wherefore I judge, and join my judgment with Peter. St. Chrysostom thinks that James had a special authority in the Council, as bishop of Jerusalem, and because of the great veneration, which those zealous for the Jewish law had for him: but his power was certainly inferior to that of St. Peter, who was head of all, as St. Chrysostom teacheth, hom. 3:on the Acts.
15:20
Menochius
Things strangled and from blood. In these prohibitions, the Church indulged the particular feelings of the Jews, that the bond of union between them and the Gentiles might be more closely united; the latter in these two instances giving way to the prejudices of the former, who in their turn gave up much, by submitting to the abolition of the ceremonial law of Moses. This prohibition was of course only temporary, and to cease with the reasons, which gave rise to it. (Menochius)
Bristow
The Jews had such a horror of blood, that they considered those who eat it as defiled, and violators of the law of nature. The Lord had in effect from the beginning forbidden the use of blood to Noe, (Genesis 9:4.) which he likewise reported in the strongest terms in Leviticus 7:26. By this we see the great authority of God's Church, and Councils which may make permanent or temporary decrees, such as are fitting for the state of the times or peoples, without any express Scripture at all, and by this authoritative exaction, things become of strict obligation, which previous to it, were in themselves indifferent. (Bristow)
15:21
Witham
For Moses...hath in every city. Not only the Jews, but the Christians converted from Judaism, still followed the ceremonies of the law of Moses. (Witham)
Calmet
Let not the Jews complain, that we abandon Moses, and destroy the law by this regulation. No: it shall subsist for ever in a more perfect state, read in the synagogue, and revered by the Church. (Calmet)
Tirinus
Others give a different explanation of this verse. Let the Jews, say they, follow Moses, and hear him in their assemblies; we have other laws, and enjoy other privileges. (Tirinus)
15:23
Witham
The brethren of the Gentiles. Hence we see, that the letter, with the decree of the Council, only regarded those converts, who had been Gentiles; neither are they forbidden to use the Jewish ceremonies, but a declaration is made, that they have no obligation to follow the said ceremonies and precepts, as it will appear by other places. (Witham)
15:24
Witham
Some who went out from us, from Jerusalem, and pretended to speak our mind, and in our name, but we gave them no such commission. (Witham)
A proper description of heretics, schismatics, and seditious preachers, who go out from their own superiors, and pretend to teach and preach without any mission, et quomodo praedicabunt nisi mittantur; how can they preach, unless they are sent? (Romans 10:15.)
15:28
It hath seemed good to the Holy Ghost, and to us. To us in these matters, wherein by the promises of Christ, we are directed by the Holy Ghost, the spirit of truth, etc.
Witham
Than these necessary things. Necessary at this juncture, and always, if we except that order of abstaining from blood, and things strangled, which was not a perpetual, unchangeable precept, but to last only for a time, as St. Chrysostom observes. (Witham)
Haydock
This is the first general council held in the Church, and the model of all succeeding ones. In it the apostles, in a commanding and authoritative manner, laid down the law, which was to be the guide of the faithful, knowing they had a right to impose any regulations in the Church, and that they could not employ this authority but to good purposes, directed as they were by the unerring spirit of truth, which Christ had promised (Matthew 28:20.) should remain with his Church for ever. Hence it would appear that we have no more ground refusing obedience to the voice of the Church at present, than at her first establishment: and that those who will not hear the Church now, speaking in her Councils, would with as little ceremony have opposed the apostles on this occasion, had they lived at the time. By what spirit of seduction has been introduced, and spread, to such an alarming extent, the opinion, that Christianity (the very leading feature of which is to hear and to obey) authorizes unrestricted liberty? Is then authority an unmeaning word? (Haydock)
15:29
Challoner
From blood, and from things strangled. The use of these things, though of their own nature indifferent, were here prohibited, to bring the Jews more easily to admit of the society of the Gentiles; and to exercise the latter in obedience. But this prohibition was but temporary, and has long since ceased to oblige; more especially in the western churches. (Challoner)
See note on ver. 20, above.
15:31
We may here briefly remark, that the controversy was finally adjusted by the decree of the Council. 2ndly, That all, not only the Gentiles, but the abettors and masters of the former dissension, experienced great consolation in the promulgation of the decision, receiving it as the resolve not of mere mortal men, but of the Holy Ghost. It hath seemed good to the Holy Ghost and to us.
15:32
Witham
Judas and Silas, being prophets, that is, preachers, as the word prophet, is divers times taken. (Witham)
Bible de Vence
Not only such were called prophets, as had the gift of predicting future events, but such moreover as had the gift of interpreting Scripture, and of speaking of the things of God. (Bible de Vence)
15:36
about the year A.D. 51.
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There was a dissension,[Ver. 39. Dissentio, paroxusmos, acris disceptatio. See. St. Chrysostom.] or dispute, with reasoning, and arguing upon the matter. St. Paul represented to St. Barnabas, that he was not for having John Mark to be their companion, because he had before left them, but St. Barnabas was for having with them his kinsman Mark; and the dispute was such, that upon it St. Paul and Barnabas separated; which gave occasion to the preaching of the gospel in more places. See St. Chrysostom, hom. xxxiii.
Mat. Polus
The fault in this contention lay with St. Barnabas; o Paulos to dikaion, o Barnabas to philanthropon: Paul sought what was just; Barnabas what was pleasing to nature. The Greeks, moreover, remark, that this severity of Paul was of service in strengthening the too pliant character of Mark, and as such he is saluted by Paul. (Colossians 4:10.) They separated, as formerly Abraham and Lot, without prejudice to their friendship. (Genesis 13:9.) (Mat. Polus, synop. criticorum, fol. 4. p. 1528.)
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From blood, and from things strangled.... The use of these things, though of their own nature indifferent, was here prohibited, to bring the Jews more easily to admit of the society of the Gentiles; and to exercise the latter in obedience. But this prohibition was but temporary, and has long since ceased to oblige; more especially in the western churches.
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1. Appointed] Vve learne by this example, vvhat is to be done vvhen any controuersie ariseth in religion betvvene the teachers or other Christian people. Vve see it is not ynough to contend by allegations of Scriptures or other proofes seeming to make for either part: for so of contentious part taking there should be no end, but the more vvriting, vvrestling, striuing there vvere, euery one for his ovvne fansie, cloking it vvith the title of Gods vvord and Scripture, the more Schismes, Sectes, and diuisions vvould fall: as vve see specially in the restles Heresies of our time. Vvhose fa•tors admitting no iudges, stand to no trial of mortal men, to no tribunal of Pope, Councels, Bishops, Synodes, but eche man to his ovvne phantastical spirit, his ovvne sense of Scriptures, and his ovvne vvilful obdurate rebellion against Gods Church and his Superiors in the same. The way to end dissension in religion, is to cō mit it to a Coū cel. But here vve see S. Paul and Barnabas, men that vvere Apostles and ful of the Spirit of God, and the other parties, though neuer so much partial to the ceremonies of their Lavv by their former long vse and education therein, yet not to stand stifly to their ovvne opinion on either side, but to condescend to referre the vvhole controuersie and the determination thereof to the Apostles. Priests or Auncients of Hierusalem, that is to say, to commit the matter to be tried by the heads and Bishops and their determination in Councel. This is Gods holy and vvise prouidence among other iudgements in his Church, to keepe the Christian people in truth and vnitie, and to condemne sectes and false teachers and troublers of the Church. By vvhich iudgements and order, vvhosoeuer vvil not or dare not be tried in al their doctrine and doings, they shevv them selues to mistrust their ovvne cause, and to flee from the light, and ordinance of God. Vvithout vvhich order of appeasing al differences in faith and constructions of the Scriptures, the Church had beene more defectual and insufficient, then any Commonvvealth or Societie of men in the vvorld: none of vvhich euer vvanteth good meanes to decide al discordes and dissension arising among the subiects & citizens of the same.
Concordance Gal. 5, 2.
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them,
〈Greek〉
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Aūcients here, & often in this chapter, are the same that Priestes vers. 2 as S. Hierom taketh it also 1 Pet. 5. & the greeke approueth, being alvvaies one, 〈Greek〉, Priests. Hiero. in 1 ad Tit. et 4 ad Galat.
〈Greek〉
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6. Apostles and Auncients.] The Heresies of our Protestants vvhich vvould haue al men to giue voice, or to be present in Councels, and of others that vvould haue none but the holy or elect to be admitted, are refuted by this example, vvhere vve see none but Apostles & Priests or Ancients assembled to dispute of the matter, Of vvhat persons a Councel consisteth. though many deuout people vvere in the citie the same time. Neither did euer any other in the Auncient Councels of the Church assemble to debate and define the matter, but such, though many other for other causes be euer present. Secular men or vvomen, be their gifts neuer so great, Deut. •• can not be iudges in causes of faith and religion. If any thing, saith God •e hard and doubtful, thou shalt come to the Priests of the Leuitical stocke, and thou shalt folovv their sentence. Mal. 2, 7. Againe, The lippes of the Priest shal keepe knovvledge, and the Lavv thou shalt require of his mouth. Agga. 2, 12. Againe, Aske the Lavv of the Priest. Much more must vve referre al to our Bishops and Pastors, vvhom God hath placed in the regiment of the Church vvith much larger priuilege, then euer he did the old Priests ouer the Synagogue. A general Coū cel representeth the vvhole Church. to vvhom it is said, Luc. 10, 16 He that despiseth you, despiseth me. And it is to be noted that the Bishops so gathered in Councel, represent the vvhole Church, haue the authoritie of the vvhole Church, and the Spirit of God to protect them from error, as the vvhole Church: li. 1. c. 1•. de bapt. SS. Paul and Barnabas come hither for the definition of the vvhole Church. The sentence of a plenarie or general Councel (saith S. Augustine) is the consent of the vvhole Church. And so it must needes be in the Church, because the Magistrates, Senate, Councel or deputies of al commonvvealthes, represent the vvhole body: and to haue it othervvise (as the Churches Rebels vvish) vvere to bring al to hel and horrour, and them selues to be perpetually, by the seditious and popular persons, vpholden against Lavv, reason, and religion, in their vvickednes.
•. Assembled.] The first Councel at Hierusalem. A Councel vvas called to discusse the matter. vvhich Councel vvas the more easily gathered, because the Christian Bishops and countries vvere not yet so many, but that the principal Gouernours of the Church being not far dispersed, and as many learned men as vvere necessarie, might be in Hierusalem, or easily called thither. And it vvas not a Prouincial Councel or Synode only, but a general Councel, consisting of the cheefe Apostles and Bishops that then vvere, though the number vvas nothing so great as aftervvard vsed to assemble, vvhen the Church vvas spred into al nations.
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7. Peter rising vp.] Peter head of the Councel, & his successors after him. S. Peter as the head of the Church speaketh first, as his Successors haue euer had, not only in their personal presence, but in their absence by their legates and substitutes, the cheefe voice in al Councels general, none euer receiued into authoritie and credite in the Church vvithout their Confirmation. And therefore the Councels of the Arians and of other Heretikes, vvere they neuer so great, vvanting the Popes assent, assistance, or Confirmation, did shamfully erre, as Ariminense for the Arians, and Ephesinum secundum for the Nestorians, and such like condemned Assemblies.
7. Chose that by my mouth.] Peters preeminence both toward Iewes & Gentiles. Though Paul vvere called and appointed specially to be the Apostle of the Gentils, yet that vvas S. Peters special priuilege by Gods ovvne choise, that the first Gentils should be called by his mouth, and that he first should vtter to the Church that truth of the admission of the Gentils him self, for that he vvas Christes Vicar, being notvvithstanding (as his Maister vvas) Minister Circuncisionis, Ro. 15, 8. that is, Apostle of the Ievves, Christ deferring al preeminence vnto him in that point also. Gal. 2, 7.
See the Annot. vers. 28 toward the ende.
Concordance Act. 10, 20.
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Concordance Act. 10, 45.
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By that faith which worketh by charitie. for a dead faith can not purifie the hart of man, See chap. 16, 31.
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1•. Iames.] S. Iames because he vvas an Apostle and also Bishop of Hierusalem, gaue his sentence next. for the speache interposed of SS. Paul and Barnabas, vvas but for their better information in the decision of the matter, and for confirmation of S. Peters sentence, though they being Apostles, S. Iames and the rest folow S. Peters sentence. and Bishops, had voices in the Councel also: as many m• had, though their sentences be not heare reported. And vvhere S. Iames in his speach saith, I iudge, it is not meant that he gaue the principal definitiue sentence: for he (as al the rest) folovved and allovved the sentēce of S. Peter, as it is plaine in the text, the vvhole assembly for reuerence of his person and approbation of his sentence, Hiero. to. 2. ep. 89 ad August. C. 2. holding their peace. Al the multitude (saith S. Hierom) held their peace, and into his sentence Iames the Apostle & al the Priests did passe together. For though S. Iames did particularise certaine points incident to the question debated, as of eating strangled meates &c. yet the proper controuersie for vvhich the Councel assembled, The principal question. vvas, Vvhether the Gentils conuerted vvere bound to obserue the Lavv of Moyses. and it vvas concluded, that they vvere not bound, nor ought not to be charged vvith Moyses Lavv or the Sacraments and ceremonies of the same. this is the substance and principal purpose of this Councels decree, vvhich doth binde for euer: and Peter (saith S. Hierom in the same place) vvas Prince or author of this decree, Incident questions. the matter of fornication and Idolothytes being but incident to the question or resolution, and the forbidding of eating strangled and bloud, but a temporal prohibition, vvhich by the consent of the Church or othervvise aftervvard vvas abrogated, the Church of God hauing the true sense of difference of times, How later coū cels alter the former. place, & persons, vvhen and hovv far such things are to be obserued, and vvhen not. And in such things as these, and in other like vvhich according to circunstances require alteration, it is, that S. Augustine saith, li. 2 de bapt. c. 3. to. 7. The former general or plenarie Councels may be amended by the later.
••. Fornication.] Fornication and contamination vvith Idols, are of them selues mortal sinnes, and therfore can neuer be lavvful: yet because the Gentiles by custome vvere prone to both, and of fornication made very smal account, The Churches authoritie in making Decrees. it pleased the Holy Ghost to forbid both specially. Concerning the other points of absteining from bloud and stiffled meates, they vvere things of their ovvne nature indifferent, in vvhich for a time the Ievves vvere to be borne vvithal, and the Gentils to b• a litle exercised to obedience. By vvhich vve may see the great authoritie of Gods Church and Councels, vvhich may commaund for euer, or for a time, such things as be fitte for the state of times and nations, vvithout any expresse Scriptures at al, and so by commaundement make things necessarie that vvere before indifferent.
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Concordance Amos. 9, 11.
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Other latin copies and the greeke read thus writing by their handes an epistle cont•ining these things.
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24. Going forth from vs.] Going out, a marke of heretikes. A proper discription or note of Heretikes, Schismatikes, and seditious teachers, to go out from their spiritual Pastors and Gouernours, and to teach vvithout their commission and approbation, to disquiet the Catholike people vvith multitude of vvordes and svveete speaches, and finally to ouerthrovv their soules.
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28. To the Holy Ghost and to vs.] God & our Ladie, and the like speaches. By this first vve note, that it is not such a fault as the Heretikes vvould make it in the sight of the simple, or any incongruitie at al, to ioyne God and his creatures, as the principal cause and the secondarie, in one speache, and to attribute that to both, vvhich though diuersely, yet procedeth of both. God and you, say good people commonly: God and our Ladie, Christ and S. Iohn: We confesse to God and to Peter and Paul. as, Gen. 48, 15. 16. God and his Angel, To our Lord and Gedeon, Iud. 7. 18. 20. The svvord of our Lord and of Gedeon, Our Lord and Moyses, Christ and his Angels. Our Lord and al Saincts. ep. ad Philem. S. Paul and our Lord, 1 Thes. 1, 6. Al these speaches being partly Scriptures, Exod. 14, 31. partly like vnto the Scriptures speaches, VISVM EST Sp. sancto & nobis. are vvarrāted also by this Councel, vvhich saith boldly, & hath giuen the forme thereof to al other Councels lavvfully called and confirmed, to say the like, 1. Tim. 5, •1. It hath pleased the Holy Ghost and vs. S Cyprian ep. 54. nu. 2. reporting the like of a Synode holden in Afrike, saith, It hath pleased vs by the suggestion of the Holy Ghost.
Secondly vve note, that the holy Councels lavvfully kept for determination or cleering of doubtes, or condemning of errors and Heresies, or appeasing of Schismes and troubles, or reformation of life, and such like important matters, haue euer the assistance of Gods Spirit, and therfore can not erre in their sentences and determinations concerning the same, The holy Ghost assistant in al lawful coūcels, to the vvorlds end, and that by Christs promisse. because the Holy Ghost can not erre, from vvhom (as you see here) ioyntly vvith the Councel the resolution procedeth.
Thirdly vve learne, Io. 16, 1•. that in the holy Councels specially (though othervvise and in other Tribunals of the Church it be also verified) Christes promes is fulfilled, that the Holy Ghost should suggest them and teach them al truth, and that not in the Apostles time only, but to the vvorldes end for so long shal Councels, the Church, and her Pastors haue this priuilege of Gods assistance, as there be either doubtes to resolue, or Heretikes to condemne, or truthes to be opened, or euil men to be reformed, or Schismes to be appeased. for vvhich cause S. Gregorie li. 1 ep. 24 sub fin. reuerenceth the foure general Councels (Nicen, Constantinop, Ephes, Chalced.) as the foure bookes of the holy Gospel, S. Gregories reuerence of General Councels. alluding to the number: and of the fifth also he saith that he doth reuerence it alike: and so vvould he haue done moe, if they had beene before his time, vvho saith of them thus, Whiles they are concluded and made by vniuersal consent, him self doth he destroy, and not them, vvhosoeuer presumeth either to loose whom they binde, or to binde, vvhom they loose.
S. Gregorie therfore reuerencing al fiue alike, The Protestāts fond distinctiō betvvene the 4 first & the later Councels. it may be marueled vvhence the Heretikes haue their fond difference betvvixt those foure first and other later: attributing much to them, and nothing to the rest. Vvhereas in deede the later can erre no more then the first foure, being holden and approued as they vvere, and hauing the Holy Ghost as they had. But in those first also vvhen a man findeth any thing against their Heresies (as there be diuers things) then they say plainely that they also may erre, and that the Holy Ghost is not tied to mens voices, nor to the number of sentences: Vvhich is directly to reproue this first Councel also of the Apostles, and Christes promes of the Holy Ghosts assistance to teach al truth. Yea that you may knovv and abhorre these Heretikes throughly, Bezas blasphemie against the first general Councels. heare ye vvhat a principal Sect-Maister vvith his blasphemous mouth or penne vttereth, Beza in praef. Test. No. an. 1565. saying, that In the very best times such vvas partly the ambition of Bishops, partly their folishnes and ignorance, that the very blind may easily perceiue, Satan verily to haue beene president of their assemblies. Good Lord deliuer the people and the vvorld from such blasphemous tongues and bookes, and giue men grace to attend to the holy Scriptures and Doctors, that they may see hovv much, Vvhat the Fathers attribute to Councels, & namely S. Augustine. not only S. Augustine and other fathers attribute to al general Councels specially, (to vvhich they referre them selues in al doubtes among them selues and in al their controuersies vvith Heretikes:) but to vvhich euen S. Paul him self (so specially taught by God) and others also yelded them selues. Notorious is the saying of S. Augustine concerning S. Cyprian, Vvho being a blessed Catholike Bishop and Martyr, yet erred about the rebaptizing of such as vvere Christened by Heretikes. If he had liued (saith S. Augustine li. 2 de bapt c. 4,) to haue seen the determination of a plenarie Councel, vvhich he savv not in his life time, he vvould for his great humilitie and charitie straight vvay haue yelded, and preferred the general Councel before his ovvne iudgement and his fellovv Bishops in a Prouincial Councel only. P⸢r⸣ouincial Councels. Vvhereby also vve learne, that Prouincial Councels may erre, though many times they do not, and being conformable to the general Councels, or confirmed and allovved by them or the See Apostolike, their resolutions be infallible as the others are.
If any here aske, Notvvithstanding the Holy Ghosts assistance, yet humane meanes must be vsed to search the truth. vvhat neede so much disputing, study, and trauail in Councels to find out and determine the truth, if the Holy Ghost infallibly guide them? Vve ansvver that such is the ordinarie prouidence of God in this case, to assist them vvhen they doe their endeuour, and vse all humane meanes of industrie, and not els. And so (though somvvhat othervvise) God assisted the Euangelistes and other vvriters of the holy Scriptures, that they could not erre in penning the same, but yet they did and ought to vse al possible humane diligence to knovv and learne out the histories and truth of matters, Lu. 1, 3. as is plaine in the beginning of S. Lukes Gospel: els the Holy Ghost vvould not haue assisted them. Euen so in this Councel of the Apostles, though they had the holy Ghost assistant, yet the text saith, cum magna conquisitio fieret, Vvhen there vvas great disputation, search and examination of the case, Though the See Apostolike it self haue the same assistance, yet councels be also necessarie for many causes. then Peter spake &c. If againe it be demaunded, vvhat neede is there to expect the Councels determination, if the Popes or See Apostolikes iudgement be infallible and haue the assistance of God also, as the Catholikes affirme? Vve ansvver, that for the Catholike and peaceable obedient children of the Church it is a comfort to haue such various meanes of determination, trial, and declaration of the truth, and that it is necessarie for the recouery of Heretikes, and for the contentation of the vveake, vvho not alvvaies giuing ouer to one mans determination, yet vvil either yeld to the iudgement of al the learned men and Bishops of al Nations, or els remaine desperate and condemned before God and man for euer. And as I said before, this assistance of the Holy Ghost promised to Peters See, presupposeth humane meanes of searching out the truth, vvhich the Pope alvvaies hath vsed, & vvil, & must vse in matters of great importance, by calling Councels, euen as here you see SS. Peter and Paul them selues and al the Apostles, though indued vvith the Holy Ghost, yet thought it notvvithstanding necessarie for further trial & cleering of truth and maintenance of vnitie, to keepe a Councel.
Lastly it is to be noted, that as Christ and the Holy Ghost be present by his promes, to al such assemblies as gather in the obedience & vnitie of the Church, vvith ful minde to obey vvhatsoeuer shal be determined, vvhereby the assembled though of diuers iudgements before, do most peaceably yeld to truth, and agree in one vniforme determination of the same: so al such as gather out of the Church, Heretical or Schismatical assembles. vvithout humilitie or intention to yeld one to an other, or to any Superior, man or Councel, or vvhat els so euer, but chalenge to them selues learning, spirit, and vve can not tel vvhat: such, hovv many meetings so euer they make, being destitute of the Holy Ghost the author of truth and concord, are further of and further out, then euer before: as God hath shevved by the successe of al Heretical Colloquies, Synodes, and Assemblies in Germanie, France, Poole, and other places in our daies. Read a notable place in S. Cyprian, that the promes of Christ, de vnit. Ec. nu. 7. that he vvould be in the middes of tvvo or three gathered in his name, pertaineth not to them that assemble out of the Church.
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3•. Reioyced vpon the consolation.] Straight vpon the intelligence of the Councels determination, Al good Christians rest vpon the determinatiō of a general Councel. not only the Gentils, but euen the Maisters of the former troubles and dissension, vvere at rest, & al tooke great comfort that the controuersie vvas so ended And so should al Christian men do, vvhen they see the sectes of our time condemned by the like authoritie and most graue iudgement of the holy Councel of Trent. Against vvhich the Heretikes of our time make the like friuolous exceptions and false cauillations, as did the old Heretikes heretofore against those Councels that specially condemned their errors. The Pope and Bishopes (say they) are a partie, and they ought not to be our iudges: Al Heretikes make exceptiōs against the coū cels that condemne them. they are partial and come vvith preiudicate mindes to condemne vs, and vve accuse them al of Idolatrie and other crimes, and vve vvil be tried by Gods vvord only, and vve vvil expound it according to an other rule, that is to say, as vve list. So say they against this Councel, and the like said the Arians against the first Nicene Councel, and al such like against those Councels namely that condemned their heresies. And so say al theeues against their correctors and punishers, and vvould both say and do more against temporal tribunals, Iudges, Iustices, and Iuries, if they had as much licence and libertie in those matters, as men haue novv in religion.
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Hereof our Catholike Bishops tooke vp the necessarie vse of often visiting their flockes & cures cō mitted to their charge, for confirmatiō in faith & vertue, & reformatiō of maners both of clergie & laitie.
Concordance Act. 13, 14.
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37. Dissension] Such occasions of differences fall out euen among the perfect men often, vvithout any great offence. And this their departing fell out to the great increase of Christians. And therfore it is very ridiculously applied to excuse the disagreing of the Heretikes among them selues in the principal pointes of religion, namely the Sacrament.
Concordance Act. 13, 13.
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Not only the things cōmaunded by Christes expresse vvord, or vvritten in the Scriptures (as our Heretikes hold) but vvhatsoeuer the Apostles and Rulers of the Church commaund, is to be kept & obeied. See these wordes repeated againe c. 16, 4. & that in the greeke, lest any man cauil, because here the greeke hath them not.
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Tertullian † AD 220 On Idolatry 24
… Nothing can be easier than caution against idolatry, if the fear of it be our leading fear; any “necessity” whatever is too trifling compared to such a peril. The reason why the Holy Spirit did, when the apostles at that time were consulting, relax the bond and yoke for us,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 17.10
… Seest thou here the faith towards God, and the love towards their neighbour? Wouldest thou learn another dignity of this city? Certain men came down from Judæa to Antioch, defiling the doctrine preached, and introducing Jewish observances.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… Also, the visit “after fourteen years,” probably, was when he brought up the [alms to the] brethren together with Barnabas: ( Gal. ii. 1 ) or else he means a different occasion. ( Acts xi. 30 .)
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 32
… 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.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 32
… 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.” (
St John Chrysostom † AD 407 Commentary on Galatians 1
… When a question arose on our present subject in the city of Antioch, in the Church which had from the beginning shown so much zeal, and it was discussed whether the Gentile believers ought to be circumcised, or were under no necessity to undergo the rite, this very Paul himself and Silas
St John Chrysostom † AD 407 Commentary on Galatians 2
“Then after the space of fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 113
If Paul, the herald of the truth, the trumpet of the Holy Ghost, hastened to the great Peter
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 32
… 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.” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
6. Nevertheless they, who did not believe at first, became afterwards admirable, and illustrious. At least when Paul and they that were of his company were come up to Jerusalem about decrees,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 32
… 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.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… 16 .) “And when we were come to Jerusalem, the brethren received us gladly.” ( v. 17 .) ( f ) “Bringing us,” it says, “(to him) with whom we should lodge”—not to the church: for on the former occasion (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 32
… 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.” (
St John Chrysostom † AD 407 Commentary on Galatians 2
Here arises a very important question, Who were these false brethren?
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 32
… ( 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 .) ( a ) 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 elders,” etc. (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 19.17
… Against these Gentiles the Apostle Paul often wrote, and when Peter was carried away by their hypocrisy, he corrected him with a brotherly rebuke. Afterwards, when the apostles met in council, decreed that these works of the law were not obligatory in the case of the Gentiles,
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Tertullian † AD 220 On Modesty 21
… But however, through the grace of Jesus we believe that we shall be saved in the same way as they.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
This man is not a Jew, nor of those under the Law, but he had already forestalled our manner of life.
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 2
… “Men and brethren, ye know how from ancient days God made choice among us, that the Gentiles by my mouth should hear the word of the Gospel, and believe. And God, who knoweth the hearts, bare them witness, giving them the Holy Spirit, even as He did unto us.”
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St Ambrose of Milan † AD 397 On the Holy Spirit 2.10
110. And not only in this place, but also elsewhere in the same book, the Apostle Peter declared that the Church was built by the Holy Spirit. For you read that he said: “God, Which knoweth the hearts of men, bare witness, giving them the Holy Spirit, even as also to us; and He made no distinction between us and them, purifying their hearts by faith.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 32
… “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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 32
… “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.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 88.9
… For it is written, “Purifying their hearts by faith;”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.8
… for we walk by faith, not by sight.” For contemplation is the recompense of faith, for which recompense our hearts are purified by faith; as it is written, “Purifying their hearts by faith.”
St Augustine of Hippo † AD 430 The Enchiridion 75
… But the fact is, that all are unclean who are not made clean by the faith of Christ, according to the expression, “purifying their hearts by faith;”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.54
… For ministering and dispensing the word and sacrament he is something, but for purifying and justifying he is nothing, seeing that this is not accomplished in the inner man, except by Him by whom the whole man was created, and who while He remained God was made man,—by Him, that is, of whom it was said, "Purifying their hearts by faith;"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.10
10. If then we desire to see God, whereby shall our eye be purified? For who would not care for, and diligently seek the means of purifying that eye whereby he may see Him whom he longeth after with an entire affection? The Divine record has expressly mentioned this when it says, “purifying their hearts by faith.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.11
… Thou art the Son of God.” This Peter says, and is commended; the devil says it, and is condemned. Whence cometh this, but that though the words be the same, the heart is different? Let us then make a distinction in our faith, and not be content to believe. This is no such faith as purifieth the heart. “Purifying their hearts,” it is said, “by faith.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 56.1
… Yea rather by rebuking He did spare him, that being reformed He might spare him in the judgment. And what is it that He showeth to us? That Baptism also which is conferred once for all, cleanses by faith. Now faith is within, not without. Wherefore it is said and read in the Acts of the Apostles, “Cleansing their hearts by faith.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 68.3
… For he who is sojourning at a distance from the Lord has need to be living by faith, because by this we are prepared for beholding His countenance. For “blessed are the pure in heart, for they shall see God;” and “He purifieth their hearts by faith.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 80.3
… For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.” Accordingly, we read in the Acts of the Apostles, “Purifying their hearts by faith;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.34
… From what cleansing then is the Jew loosed? From faith; for by faith we live: and it is said of faith, “purifying their hearts by faith:”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 5
… And he commanded them to be baptized in the name of Jesus Christ.” Even as Peter also subsequently most abundantly taught us about the same Gentiles, saying: “And He put no difference between us and them, their hearts being purified by faith.”
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Tertullian † AD 220 On Monogamy 7
… plainly do we too assert that the law has deceased in this sense, that its burdens—according to the sentence of the apostles—which not even the fathers were able to sustain,
Tertullian † AD 220 On Modesty 6
… For even if we are just now beginning with the Law in demonstrating (the nature of) adultery, it is justly with that phase of the law which Christ has “not dissolved, but fulfilled.” For it is the “burdens” of the law which were “until John,” not the remedial virtues. It is the “yokes” of “works” that have been rejected, not those of disciplines.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 32
… 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?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 14
… viii. 3 ; and again, “Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?”
St Jerome † AD 420 Against the Pelagians 2
Acts xv. 10 . A yoke …which neither our fathers nor we are able to bear.
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.29
… They, indeed, who were able in faithful love to foretell these things to us were not themselves partakers of them. The Apostle Peter says, “Why tempt ye God to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.39
… The Apostle Peter also says, “Why do ye wish to put a yoke upon the heathen, which neither we nor our fathers have been able to bear? But, by the grace of the Lord Jesus Christ, we believe that we shall be saved, even as they.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 2.5
… “Why,” said he, “do ye tempt God, to put a yoke upon the necks of the disciples which neither our fathers nor we have been able to bear. But by the grace of our Lord Jesus Christ we believe to be saved in like manner as they also.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.9
… “Neither let us tempt Christ, as some of them tempted, and were destroyed by serpents.” Peter also the chief of the apostles says: “And now why tempt ye God to put a yoke upon the neck of the disciples, which neither our fathers nor we have been able to bear. But we believe that we shall be saved by the grace of our Lord Jesus Christ even as they were.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 32
… 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 (so) 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… “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.
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St Cyprian of Carthage † AD 258 The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics 1
… which was written to our colleague Jubaianus very fully expresses my opinion, that, according to evangelical and apostolic testimony, heretics, who are called adversaries of Christ and Antichrists, when they come to the Church, must be baptized with the one baptism of the Church, that they may be made of adversaries, friends, and of Antichrists, Christians.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… This is what Christ said: “My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized.” ( Mark x. 39 .) ( b ) “And he killed James the brother of John.” ( v. 2 .) For there was also another James, the brother of the Lord: therefore to distinguish him, he says, “The brother of John.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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. (
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 12
… as it is written, After this I will return, and will build again the tabernacle of David, which has fallen down; and I will build again the ruins thereof, and I will raise it up anew; that the residue of men may seek the Lord, and all the Gentiles, upon whom my name is called upon them, saith the Lord, who doeth these things.”
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.14
… Known from eternity is His work to God. Wherefore I for my part give judgment, that we trouble not them who from among the Gentiles are turned to God: but that it be enjoined them, that they do abstain from the vanities of idols, and from fornication, and from blood; and whatsoever they wish not to be done to themselves, let them not do to others.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.20.12
… For this reason did Hosea the prophet take “a wife of whoredoms,” prophesying by means of the action, “that in committing fornication the earth should fornicate from the Lord ,” that is, the men who are upon the earth; and from men of this stamp it will be God’s good pleasure to take out
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… “And after that they had held their peace, James answered,” etc. ( v. 13 .) ( b ) 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. ( a ) But what means it, “How God first ( πρὥτον ) did visit?” (
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.14
… and put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to impose a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that, through the grace of our Lord Jesus Christ, we are to be saved, even as they.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 14 .) (It means) from the beginning ( ἐξ ἀρχἥς ). ( c ) Moreover he well says, “Symeon expounded” ( ἐξηγήσατο ) (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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… “Repent ye therefore,” he says, “and be converted.” He does not add, “from your sins;” but, “that your sins, may be blotted out,” means the same thing. And then he adds the gain: “So shall the times of refreshing come from the presence of the Lord.” ( v. 19 .) This betokens them in a sad state, brought low by many wars.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… “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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… “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.” (
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Origen † AD 254 Origen's Commentary on Matthew 11.12
… for “he that doubteth,” according to the Apostle, “is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin.” He then eats in faith who believes that that which is eaten has not been sacrificed in the temples of idols, and that it is not strangled nor blood;
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.28
… for concerning meats of this kind, not only I at this time, but ere now Apostles also, and James the bishop of this Church, have had earnest care: and the Apostles and Elders write a Catholic epistle to all the Gentiles, that they should abstain first from things offered to idols, and then from blood also and from things strangled
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… idols, and from fornication”—( b ) 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.” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.17
… those who but lately were gathered out of the number of the heathen, and being unable to climb to the heights of the perfection of the gospel, clung to their own property, in whose case it was considered a great thing by the Apostle if at least they were restrained from the worship of idols, and from fornication, and from things strangled, and from blood,
Pseudo-Clement The Recognitions of Clement 4.36
… But the things which pollute it in actions are these: murders, adulteries, hatreds, avarice, evil ambition. And the things which pollute at once the soul and the body are these: to partake of the table of demons, that is, to taste things sacrificed, or blood, or a carcase which is strangled,
Pseudo-Clement The Clementine Homilies 7.8
… To worship Him only, and trust only in the Prophet of truth, and to be baptized for the remission of sins, and thus by this pure baptism to be born again unto God by saving water; to abstain from the table of devils, that is, from food offered to idols, from dead carcases, from animals which have been suffocated or caught by wild beasts, and from blood;
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St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 34
… but the sanctuaries of the churches will become like a garden-watcher’s hut, and the holy body and blood of Christ will not be shown in those days. The public service of God shall be extinguished, psalmody shall cease, the reading of the Scriptures shall not be heard;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 32
1. Cyprian to the elders and deacons, and to the whole people, greeting. In ordinations of the clergy, beloved brethren, we usually consult you beforehand, and weigh the character and deserts of individuals, with the general advice.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.17.3
3. They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus, or Judas,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: and they wrote letters by them after this manner.” (
St John Chrysostom † AD 407 Commentary on Galatians 1
… When a question arose on our present subject in the city of Antioch, in the Church which had from the beginning shown so much zeal, and it was discussed whether the Gentile believers ought to be circumcised, or were under no necessity to undergo the rite, this very Paul himself and Silas
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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.” (
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 5.22
… By this sanction they liberated Christians from the bondage of formal observances, and all vain contention about these things; and they taught them the path of true piety, prescribing such things only as were conducive to its attainment. The epistle itself, which I shall here transcribe, is recorded in The Acts of the Apostles.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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.” (
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Polycrates of Ephesus † AD 196 Polycrates, Bishop of Ephesus 1
… Those who in our own times have revived the observance of the Jewish Sabbath, show us how much may be said on their side,
Tertullian † AD 220 On Modesty 12
… “It has seemed (good),” say they, “to the Holy Spirit and to us to cast upon you no ampler weight than (that) of those (things) from which it is necessary that abstinence be observed; from sacrifices, and from fornications, and from blood:
Origen † AD 254 Origen Against Celsus 8.29
… for neither, if we eat, are we the better; neither, if we eat not, are we the worse.” Wherefore, as there is some obscurity about this matter, without some explanation is given, it seemed good to the apostles of Jesus and the elders assembled together at Antioch,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.120
… For my yoke is good, and my burden is light.” Also in the Acts of the Apostles: “It seemed good to the Holy Ghost, and to us, to impose upon you no other burden than those things which are of necessity, that you should abstain from idolatries, from shedding of blood, and from fornication. And whatsoever you would not to be done unto you, do not to others.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.29
… For it hath seemed good unto the Holy Ghost and to us, to lay upon you no greater burden than these necessary things; that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication
St Ambrose of Milan † AD 397 On the Holy Spirit 2.13
144. The apostles also said: “It seemed good to the Holy Spirit and to us.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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” (
St Jerome † AD 420 Against Jovinianus 1.34
… so also in establishing the constitution of the Church, inasmuch as the elements of the early Church were drawn from the Gentiles, he made the rules for fresh believers somewhat lighter that they might not in alarm shrink from keeping them. Then, again, the Apostles and elders wrote
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 129.6
… If he doth what he enjoineth thee, and thou dost it not; thou wilt go into the flame, he into the kingdom. If he doth not what he enjoineth thee, and equally with thee doth evil deeds, and preaches duties which he doth not; ye will both equally go into the flames. The hay will burn; but “the word of the Lord abideth for evermore.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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. (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.13
… The observance of pouring out the blood which was enjoined in ancient times upon Noah himself after the deluge, the meaning of which we have already explained, is thought by many to be what is meant in the Acts of the Apostles, where we read that the Gentiles were required to abstain from fornication, and from things sacrificed, and from blood,
John Cassian † AD 435 The Conferences of John Cassian 18.5
… and especially that multitude which had come to the faith of Christ from diverse foreign nations, from whom the Apostles out of consideration for the infancy of their faith and their ingrained heathen habits, required nothing more than that they should “abstain from things sacrificed to idols and from fornication, and from things strangled, and from blood,”
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Tertullian † AD 220 On Modesty 12
… whence He is the more to be honoured. His engagement none but an ungrateful man will dissolve. In that event, He will neither accept back what He has discarded, nor discard what He has retained. Of the latest Testament the condition is ever immutable; and, of course the public recitation of that decree,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 38
(Recapitulation.) ( b ) “And while Paul waited,” etc. ( v. 16 .) It is providentially ordered that against his will he stays there, while waiting for those others. ( a ) “His spirit,” it says, “within him” παρωξύνετο . It does not mean there anger or exasperation: just as elsewhere it says, “There was παροξυσμὸς between them.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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 (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… “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 these. “And after they had tarried there a space, they were let go in peace. (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
( a ) “Teaching and preaching the word of the Lord.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good ( ἡξίου see note 3, p. 213) to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention (or exasperation) was so sharp between them, that they departed asunder one from the other.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… naturally. See him ever alert, solicitous, not bearing to sit idle, though he underwent dangers without end. Do you mark, it was not of cowardice that he came to Antioch? He acts just as a physician does in the case of the sick. And the need of visiting them he showed by saying, “In which we preached the word. And Barnabas determined,” etc. (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
(Recapitulation.) “And after some days, Paul said,” etc. ( ch. xv. 36 .) He put to Barnabas a necessity for their going abroad, saying “Let us visit the cities in which we preached the word.” “But Paul begged,” etc. (
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.15
… And so greatly did the splendor of piety illumine the minds of Peter’s hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.20
… And what are we to say of Elijah and Elisha? Though Scripture has not in so many words stated that Elisha was a young man, yet we gather from it that he was the younger. In the Acts of the Apostles, Barnabas took Mark with him, and Paul took Silas
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… “But Barnabas”—“Son of Consolation” is his appellation, whence also he makes himself easy of access to the man: for “he was a kind man” ( ch. xi. 24 ), exceedingly, and this is proved both by the present instance, and in the affair of John (Mark)—“having taken him, brought him to the Apostles, and related to them how he had seen the Lord in the way.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… and it behooved that they should not be upon a par, but the one should lead, and the other be led. “And so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. And he went through Syria and Cilicia, confirming the Churches.” (
St John Chrysostom † AD 407 Commentary on Galatians 2
“Then after the space of fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation.”
St Jerome † AD 420 Against the Pelagians 2
Acts xv. 39 . Paul and Barnabas quarrelled.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.4.5
5. Luke also in the Acts speaks of his friends, and mentions them by name.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… See on all occasions how the prayer of the brethren can do great things. And now he journeyed by land, wishing even by his journeying to benefit those who saw ( τοὺς ὁρὥντας ) him. For when indeed they were in haste they sailed, but now not so. ( c ) “And he went through Syria and Cilicia, confirming the Churches. Then came he to Derbe and Lystra.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.9
… but his father was a Greek: which was well reported of by the brethren that were at Lystra and Iconium. Him would Paul have to go forth with him; and he took and circumcised him, because of the Jews which were in those quarters: for they knew all that his father was a Greek.”
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1. AND CERTAIN MEN CAME DOWN FROM JUDAEA. — The Jews therefore were the authors of this dispute and question: for contending for their Judaism, they claimed that the Messiah and His grace and salvation were promised and sent to the Jews alone; and consequently that the Gentiles were not capable of the Messiah and Christianity, unless they first became Jews. The author of these men was Cerinthus, as Epiphanius testifies, Heresy 28, and Philastrius, Book on Heresies, cap. viii: "He," says he, "stirred up a question of sedition under the Apostles, saying that men ought to be circumcised: on account of which the Apostles decreed against him and his heresy in their Acts a sentence, that men should no longer obey Judaism, that is circumcision and other such vain superstitions of the flesh, who coming from the Gentiles believed in Christ our Lord the Saviour." The same thing is found in St. Augustine, in the Catalogue of Heresies, and in St. Jerome, epistle 89. Whence also Cerinthus stirred up the faithful against St. Peter, because he had baptized Cornelius, as we saw in cap. x; and again he stirred up the Jews, that they might seize Paul as an enemy of Judaism, as we shall hear in cap. xxi. A follower of Cerinthus was Ebion, who falsely claimed that Paul was a Gentile, but had become a proselyte, so that he might take the daughter of a priest in marriage at Jerusalem: but being disappointed in this hope, he became an enemy of the Jews and of Judaism. Thus Epiphanius, Heresy 30. UNLESS YOU BE CIRCUMCISED. — Under circumcision by synecdoche, understand the whole law of Moses and Judaism; for this was the beginning, entrance and profession of it, just as baptism is of the new law and Christianity, as the Apostle teaches, Galatians cap. v, vers. 3. ACCORDING TO THE MANNER OF MOSES. — Prescribed by Moses in the law. Whence the Syriac version renders it, according to the rite of the law.
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2. A SEDITION HAVING ARISEN. — In Greek στάσεως καὶ συζητήσεως, that is, a contention and disputation having arisen: for στάσις signifies not only sedition, but also secession, dissension, discord, strife, contention: and thus Our Interpreter takes sedition here for secession and sharp contention, as if to say, Paul and Barnabas seceded and disagreed with Cerinthus and the Judaizers, and against them contended sharply that the Gentiles ought not to be circumcised and to observe the legal ordinances. Whence the Syriac version renders it, a very great tumult and disputation arose. For from the clamorous contention of litigating parties arises tumult, schism and sedition. It is catachresis and metalepsis: for sedition is put for contention, from which it is wont to follow: otherwise Paul cannot properly be called seditious, but rather Cerinthus and the Judaizers: but with seditious men one must act seditiously; for as war is repelled only by war, so tumult is overcome and allayed only by tumult, sedition only by sedition, contention only by contention. Unless the Catholics strongly oppose themselves to heretics and call all their own to their side to resist, they will be oppressed by the faction and fury of heretics. For sedition is said as if a going apart. Whence Cicero, book VI of the Republic, chapter VII, declares that sedition is named from the dissension of citizens, because some go apart from others. The same, in the third oration against Verres: "A bad citizen, he says, a wicked Consul, a seditious man was Cneius Carbo." Sedition therefore is good or bad, according as the cause is good or bad. Finally, this sedition is rather to be attributed to the people than to Paul, as if to say, The faithful people, having heard of the yoke of the law which the Judaizers wished to impose upon them, stirred up a tumult and sedition, and tumultuous rose up against Paul and Barnabas, and compelled them to rise up against the Judaizers, and to defend the Christian liberty of the people. THAT PAUL SHOULD GO UP. — With Titus, says Theodoret, whom Cerinthus especially attacked, and his followers, because, although he was a Gentile and converted to Christ by Paul, he had not been circumcised, as the Apostle says, Galatians II, 1. Where also he asserts that he was sent not only by the Antiochenes, but also according to revelation, that is, having received an oracle and command of God, he went up to Jerusalem, that he might confer the Gospel which he preached to the Gentiles with the Apostles, lest the Jews should be able to accuse him as if he, a posthumous follower of Christ, disagreed with the Apostles, who had lived with Christ and been taught by him. TO THE APOSTLES, — St. Peter, James and John, as is evident from Galatians II, 9; for the other Apostles were scattered throughout the world. For John could easily be summoned to Ephesus, as also Matthias, and if any others dwelt in nearby places. James was present, as being Bishop of Jerusalem. For the other James, the son of Zebedee, brother of John, had long since been slain; St. Peter, expelled from Rome with the other Jews by Claudius, as is evident from chapter xviii, verse 2, had likewise returned to Jerusalem as the mother of the faithful, by the nod of God. This Council therefore consisted of three principal Apostles. Thus Baronius. St. Clement adds, book VI of the Constitutions, chapter XII, that all twelve Apostles scattered throughout the world, by the instinct of God, came together in Jerusalem, and defined this question. But this has great difficulty. For James the son of Zebedee, who was one of the twelve Apostles, whom Clement himself expressly names shortly after, in chapter xiv, could not have been present at this Council, as he had long since been slain by Herod. Wherefore this book is judged by Baronius, Bellarmine and others to be apocryphal. For also in book III, chapter vi, it distinguishes Mary Magdalene from Mary, the sister of Lazarus, when it is certain they were one and the same; in book III, chapter II, it calls fourth marriages lust and manifest unchastity; in book VII, chapter xxiv, it orders the feast of the Sabbath to be observed equally with the Lord's Day; in book VI, chapter xiv, it constitutes James, the brother of the Lord and first Bishop of Jerusalem, outside the number of the twelve Apostles, and sets forth three Jameses, the first of Zebedee, the second of Alphaeus, whom it says were Apostles, the third the brother of the Lord, whom it denies to have been an Apostle, but asserts to have been only a Bishop. Let our Turrianus attempt to mitigate and excuse these things, who thinks these books to be genuine and uncorrupted works of St. Clement. AND THE PRESBYTERS. — Both priests and Bishops. For Bishops alone are judges, and have the right of suffrage in a Council; but Presbyters are present as counselors and teachers, who agitate and explain the controversy on both sides, so that the Bishops may then decide it. See Bellarmine, book I On Councils, chapters xv and xvi.
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5. NOW CERTAIN MEN ROSE UP. — These words can be understood either as referring to Paul and Barnabas, or to Luke: as referring to Paul and Barnabas, if you supply with the Syrian, but they say, as if they themselves begin here to propose their controversy with the Jews; as referring to Luke, if we say that while Paul was speaking and celebrating the conversion of the Gentiles, his adversaries rose up accusing him that he admitted the Gentiles to Christianity, and yet did not compel them to be circumcised and to become Jews first. This second sense appears to be what Luke's plain words convey; and it is likely that Paul's accusers and enemies, while he was speaking and pleading his cause, did not remain silent. Yet the narrative itself and the connection of the history seem to require the former sense. For Paul appears to have set forth the state of the controversy, on account of which he was sent, while speaking at the same time. And this is demanded by the phrase them, when it adds: saying, that it is necessary to circumcise them: whom? Certainly the Gentiles, whose conversion Paul was celebrating. For the Hebrews often leave the subject or substantive noun to be understood from the circumstances of the history. The same is demanded by the narrative of this history, which St. Peter makes before St. Clement, book VI of the Apostolic Constitutions, chapter XII. AND CERTAIN OTHERS FROM THE OTHER SIDE. — From the opposing party, Cerinthus and the Judaizers, so that both sides of the dissenters might propose their reasons to the Apostles, and having heard them, they themselves might pronounce judgment and decide the case. Some less correctly understand by others Titus and others adhering to Paul and Barnabas. For ἄλλοι ἐξ ἄλλων signifies that they were from the opposing party; but in a trial both sides must be heard. Thus Mariana. OF THE HERESY (sect) OF THE PHARISEES. — This was the primary sect of Judaism, and therefore fought more fiercely for Judaism, even after conversion to Christ, so that it might defend its own nobility, which it had received and obtained from Judaism. These Pharisees had raised a dispute against Paul at Antioch, and were destined to be likewise the prosecutors against him, either by themselves or through their followers before the Apostles. But if according to the second sense already given you prefer them to have been in Jerusalem, say that they were suborned by the Jews of Antioch, Paul's enemies, so that they might plead the cause of Judaism against Paul at Jerusalem. For the Pharisees were honored among the Jews, and consequently also among the Christians, as those who had come forth from the Jews. TO CIRCUMCISE THEM. — The Gentiles, whose cause was being pleaded here, whom he named in verse 3, and in the preceding chapter, verse 26. AND TO COMMAND THEM ALSO TO KEEP (that is, that the Gentiles keep) THE LAW OF MOSES. — Just as the Jews keep it.
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6. AND THE APOSTLES AND ELDERS CAME TOGETHER. — Namely the Presbyters, of whom verse II speaks. This therefore was the first assembly of the Church and the first Council, in which the cause of Christianity against Judaism was decided. Moreover this Council was celebrated in the year 14 from the conversion of St. Paul, as he himself says in Galatians chapter II, verse 1, which was the year 16 from the passion of Christ, 51 from his nativity, the ninth year of the Emperor Claudius, in which year Orosius relates that Claudius expelled the Jews from Rome, and consequently St. Peter, in book VII of his History, chapter vi. Thus Baronius, Bellarmine, in the Chronology; Lorinus and Pererius, in the preface to the Epistle to the Romans, disputation 1, number 34; although St. Jerome and others, counting those 14 years not from the conversion of St. Paul, but from the three years after it spent in Damascus in Arabia, of which Galatians I, 18 speaks, hold that this Council was celebrated three years later, namely in the year 17 from the conversion of St. Paul, which was the year of Christ 54, the 12th or 13th year of the Emperor Claudius. See what is said on Galatians II, 1. Thus after nearly three hundred years, namely in the year of Christ 325, a second Council was celebrated, namely the first Council of Nicaea, under the Emperor Constantine and Pope Sylvester, in which the cause of the divinity of Christ against Arius was decided. Then after 56 years, namely in the year of Christ 381, under Theodosius the Elder, the third Ecumenical Council was celebrated, namely the first Council of Constantinople, in which the cause of the divinity of the Holy Spirit against Macedonius was decided. The fourth general Council was the Council of Ephesus, celebrated in the year of the Lord 430, in which the cause of one person in Christ against Nestorius was decided. The fifth was the Council of Chalcedon under Pope Leo I and the Emperor Marcian, in the year of the Lord 451, in which the cause of two natures in Christ against Eutyches was decided. St. Gregory wished that these last four Councils be honored almost as the four Gospels.
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7. PETER RISING UP. — As the prince of the Apostles and primate of the Church, who, having heard the controversy disputed on both sides, here defines it first, as it were as a judge. Whence immediately his sentence is followed by St. James, and all the others. Thus St. Jerome, epistle 89, which is among the epistles of St. Augustine, chapter III, where he says that Peter was the prince of this decree. And Theodoret, epistle to Pope Leo: "If Paul," he says, "the herald of truth, the trumpet of the Holy Spirit, ran to the great Peter, that he might bring from him a solution to those who at Antioch contended about legal institutions; how much more we who are cast down and small, run to your Apostolic see, that we may receive from you medicine for the wounds of the Churches. For it is fitting that you be first in all things." FOR FROM ANCIENT DAYS. — That is, long ago, for a long time, from of old, namely first, in act exercised from the conversion of Cornelius, which happened in the year of Christ 37, as I showed at the end of chapter x: for indeed, reckoning from that time up to the year of Christ 51, when Peter said this, fourteen years had passed, of which it can rightly be said, "from ancient days," namely from the beginning of the nascent Gospel and preaching among the Gentiles. Second, in act signified, Matt. xvi, 18, where Peter heard from Christ: "Thou art Peter, and upon this rock I will build my Church." Now Christ said this in the thirty-third year of his life, that is, eighteen years before. Some expound "from ancient days" to mean from eternity. Thus Prosper, book II On the Calling of the Gentiles, chapter xviii. But this is less genuine. GOD CHOSE AMONG US THROUGH MY MOUTH. — That is to say, God among us chose me first and as prince an Apostle, through whose mouth the Gentiles might hear the Gospel and believe. St. Chrysostom, for "among us," reads "among you," and explains it in Palestine, or in your presence.
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8. AND GOD WHO KNEW THE HEARTS, — ὁ καρδιογνώστης Θεός, that is, God who is the knower of hearts, that is the searcher and inspector of the secrets of the heart, namely he knew the hearts of the Gentiles believing in the Gospel to sincerely seek God and their salvation, and therefore to be capable of the grace, justice and salvation brought by Christ; and consequently they were to be admitted to the Church and Christianity. Whence also he bore witness to this sincerity and capacity, "giving them the Holy Spirit," in visible form of fire or fiery tongues, "as he did to us," as he gave to Cornelius and his household, Acts x, 44.
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9. AND MADE NO DISTINCTION BETWEEN US AND THEM — Namely between Jews and Gentiles, as to grace, justice and salvation, that is to say, God is not a respecter of persons, so as to prefer Jews to Gentiles in Christianity. PURIFYING THEIR HEARTS BY FAITH. — It meets the objection of the Judaizers; for they said: Gentiles are unclean, as being idolaters and wicked: therefore they are not to be admitted to the purity of Christianity. Peter responds that Gentiles in Gentilism were unclean, but God purified them by faith both from idolatry and from wickedness: for by faith they recognized that idols are false gods, and that God is truly one in essence, and three in persons. Again, by faith purified, that is justified from sins. Understand faith, not naked, but exercising itself in acts of hope, contrition, charity, observance of commandments and good works; or, as Paul says, faith which works through charity. See canons 2 and 3 on St. Paul.
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10. NOW THEREFORE WHY DO YOU TEMPT GOD? — To tempt God is to call into doubt His clear and certain words and commands. For he tempts God who questions whether He has said and commanded this truly and seriously, not in jest; or certainly whether He is firm and constant in His words and commands, as if to say: God has clearly and certainly made manifest that His will is that the Gentiles be admitted to Christianity, since He visibly sent the Holy Spirit upon them; why therefore, O Judaizers, do you call His will into doubt, and thus tempt God, whether He seriously wills this, or whether He is consistent with Himself and perseveres in His will? For to do this is to make God a mockery and a laughingstock, this to make Him light and inconstant. Secondly, you tempt God because you strive to bend His known will to yours, which is contrary to it, so that, against what He has decreed, He might impose the yoke of the law upon the Gentiles, because you wish and desire it. Thirdly, Cajetan says, "you tempt God," that is, you provoke Him to wrath and vengeance, while you wish to test whether He Himself can and will avenge the unbelief and injury which you inflict upon Him by not believing in Him. TO IMPOSE — ἐπιθεῖναι. The Zurich Bible and Pagninus translate it as "that it be imposed," namely by God, or "that God impose upon them the yoke of the law, scarcely bearable": which St. Augustine, sermon 9 On the Words of the Lord, calls a burden of innumerable observances, by which the stiff neck of the Jews was to be pressed down, lest it should look back to idols and idolaters. Rabbi Moses, book III of the Guide for the Perplexed, chapter vi, enumerates the affirmative precepts of the law as 218, as many as there are members in a man, and the negative precepts as 365, namely as many as there are days in a year. Moreover, Christ did not abolish the Decalogue, namely the moral and natural precepts of the law, but only the ceremonial and judicial ones: because in place of all the intricate ceremonies of the law He gave the word made short, that is the very brief precept of faith and charity, as St. Jerome says in Isaiah x. NEITHER COULD WE BEAR IT. — That is, we bore it with difficulty: therefore take "impossible" here morally for "very difficult": for God does not physically command impossible things, for that is what tyrants do. Wherefore many bore this yoke of the law, such as Elizabeth and Zacharias, of whom it is said in Luke chapter I, 6, that "they were just before God, walking in all the commandments and justifications of the Lord without blame." The same is said of David, Acts XIII, 22; of Joshua, XI, 15; of Josiah, IV Kings XXIII, 25, and others.
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11. BUT BY THE GRACE OF JESUS CHRIST WE BELIEVE TO BE SAVED, EVEN AS THEY ALSO — namely our Jewish fathers: therefore much more the Gentiles cannot be saved except by the grace of Christ. Hence it is clear that no one from the fall of Adam has been justified except through the grace of Christ. The Pelagians therefore erred, who taught "that men before the law were saved by nature, then by the law, finally by Christ, making void what was said, I Timothy chapter II, verse 5: One God, and one mediator of God and men, the man Christ Jesus," says St. Augustine, book II Against the Second Letter of Pelagius, chapter xxi.
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12. AND ALL THE MULTITUDE KEPT SILENT. — By this silence, reverencing Peter and his words, approving them, they acquiesced in his sentence and definition, and Paul and Barnabas confirmed it, "relating what great signs and wonders God had wrought among the Gentiles by them."
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13. JAMES ANSWERED — that is, he began after Peter to speak first his opinion, and to strengthen Peter's opinion: for he himself was Bishop of Jerusalem (where this Council was held). Whence it was fitting for him to speak first after Peter. Wherefore the Abulensian, in chapter xvii of Matthew, Question XIII, ad 1, whom Calvin follows, incautiously and falsely thinks that James, as it were Bishop of Jerusalem, presided over this Council, and as it were pronounced a definitive sentence greater than Peter's. For Peter had pronounced this sentence before James, which James followed, adding nevertheless a few things that might placate the Jews, of whom he was Bishop, and reconcile them with the Gentiles. Moreover Rupert, book I in the Canticle, rightly thinks that the Blessed Virgin, as it were the teacher of the Apostles, defined this whole question, not that she herself attended the Council (for this was not fitting for a woman), but that when privately consulted by the Apostles, she first pronounced this opinion.
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14. SIMON — Peter: for he who was formerly called Simon was called by Christ Cephas, that is, Peter, John I, 42. In Greek it is Συμεών. Wherefore the name Simon and Simeon are the same; for the Hebrews say שמעון with the sceva quiescent; but the Septuagint make that sceva mobile, and say Συμεών, as is evident from Genesis cap. xxix, vers. 33. Moreover, the Hebrew Simon is the same as hearing, obeying, from the root שמע scama, that is, he heard, he obeyed. But Toletus, in cap. I of John, annot. 64, derives it from the root שמן scaman, that is, he fattened, so that Simon is the same as fat, or fattened with oil and the grace of the Holy Spirit. FIRST, — that is, firstly, or from ancient days, as Peter, vers. 7. GOD VISITED TO TAKE FROM THE GENTILES A PEOPLE FOR HIS NAME. — It is a Hebrew metathesis or transposition of words; for those words seem to be ordered thus: God visited among the Gentiles, that is, the Gentiles, so that from them He might take a people for His name. It alludes to the Canticle of Zacharias: "Blessed be the Lord God of Israel, because He hath visited and wrought the redemption of His people," Luke I, 68. For God visited the wretched, blind and lost Gentiles, as a teacher, physician and saviour, when through Peter and the Apostles He imbued them with faith and the grace of Christ, by which they might be justified from sins and saved. St. Cyprian, lib. II Against the Jews, cap. VII, for visited, reads, looked upon; others, provided; others, thought, destined; others, considered, inspected. For all these things are signified by the Greek ἐπεσκέψατο, and the Hebrew פקד pakad. FOR HIS NAME, — that is, for Himself. For the name of God is God named, by metonymy. Thus it is said in Proverbs xviii, 10: "The tower of strength is the name of the Lord," that is, the Lord named and invoked. Whence also it subjoins: "The just runneth to it, and shall be exalted:" for he runneth to God, and by Him is exalted, not by the name of God. Secondly, "for His name," that is, he who invokes the name of God, and in turn is called by the name of God, namely the Church and the people of God. Thus the Gloss, Hugh and Vatablus. Thirdly, "for His name," that is, for the name, praise and glory of God, by which namely the name of God is praised and glorified.
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15. OF THE PROPHETS, — the prophet Amos, cap. IX, vers. 11 and 12. It is an enallage of the plural number for the singular.
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16. I WILL REBUILD THE TABERNACLE OF DAVID, — that is, the Church, in which Christ the son of David dwells and reigns, whose type of old was the tribe of Judah with Benjamin, in which the tabernacle and seat David fixed as king and ruler. For Judah adhered to God, when the other tribes turned aside to idols and golden calves. This tabernacle fell among the unbelieving Jews, who were unwilling to receive Christ; it was raised up in the Apostles and other believers from Judaea; but it was fully restored from the Gentiles, who in place of the Jews were built into this tabernacle and house of God, as living stones from the whole world. Thus St. Jerome, in Amos IX, 11. See the things said there.
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18. KNOWN FROM THE BEGINNING TO THE LORD IS HIS WORK. — That is to say, God from eternity most wisely foreknew, predisposed and predestined this work of the building of the tabernacle of David, that is, of Christ, namely the Christian Church to be built from the Gentiles, even if to you, O Jews, it appears new and paradoxical: acquiesce therefore in God's most wise ordinance, and do not repel the Gentiles from Christianity by compelling them to Judaism, as if through it they ought to become capable of Christianity: for if you do this, you will resist God and God's predestination, but in vain. For God, unwilling and ill-disposed as you are, will perfect this work of His, which He decreed to do from eternity. Note: "Beginning" does not signify here a space of a hundred years, which is called a beginning from old age, as if a space of men growing old, as Varro says, lib. V On the Latin Language; but beginning here is eternity, which in Hebrew is called olam, in Greek αἰών.
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19. NOT TO BE TROUBLED. — μὴ παρενοχλεῖν, that is, not to be disturbed, or to be troubled. Thus Pagninus and the Zurich Bible. Or, no trouble is to be added; or, no business is to be shown to them. Thus Vatablus.
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20. BUT TO WRITE TO THEM, THAT THEY ABSTAIN THEMSELVES FROM THE CONTAMINATIONS OF IDOLS, — that is, from things sacrificed to idols, namely from meats and foods which had been sacrificed to idols, and therefore were reckoned contaminated, so that whoever ate them was reckoned to be a partaker of the sacrifice and of idolatry, and consequently to be an idolater. See what is said in I Corinthians viii, at the beginning of the chapter. AND FROM FORNICATION, — because the Gentiles thought that simple fornication was not a sin, at least not a mortal one: hence they needed to be expressly taught otherwise. Guy the Carmelite attributes the same error to the Greeks. Indeed, Durandus also, in IV, Dist. xxxiii, Question II, teaches that fornication is not a mortal sin by the law of nature, but by positive law, both divine and human. Yet it is certain that it is a mortal sin even by the law of nature, both for other reasons, and because it is contrary to the proper education of offspring, and to matrimony itself. Thus St. Thomas, II II, Question CLIV, article 2 and others in many places. AND FROM THINGS STRANGLED, — both because the Gentiles reckoned things strangled to be food for demons, as Origen says, book VIII Against Celsus; and because in strangled animals there is no blood expressly let out, but blood still remains in them, the eating of which is forbidden, for reasons to be given shortly; and because the Jews abhorred things strangled by the prescription of the law. Therefore, so that the Jews would not abhor the Gentiles, these too are commanded to abstain from things strangled and from blood. Note here that Christians are forbidden the eating of things strangled and blood, not because the law of Moses forbade these things to the Jews, as if that law still obliged and were to be extended to the Gentiles as well: both of these are false: for a little before, both Peter and James declared that the law and legal observances do not bind Christians: but because the eating of these things was forbidden by God before the law of Noah and to his descendants, shortly after the flood, Genesis ix, 4. This therefore positive precept, which God once gave to the whole world, He here renews to the Gentiles, so that He might reconcile them with the Jews observing it. Thus St. Augustine, book XXXII Against Faustus, chapter XIII. Otherwise, as I have said, the law concerning unclean animals not to be eaten or touched, given in Leviticus xi, was abrogated by Christ in the new law. Hence also the Rabbis, in the Midrash Tehillim, that is in the explanation of the Psalms, on that verse, Psalm CXLV: "The Lord looseth the fettered," write that in the coming of the Messiah the Hebrews will eat all foods without discrimination. AND FROM BLOOD. — Cyril of Jerusalem gives the reason, in Catechesis 4, so that the faithful might depart from the custom of Barbarians. "Many," he says, "fierce and savage men, living after the manner of dogs, lick blood like beasts, etc.; but you, a servant of the Lord God, when you eat, eat with reverence:" as if here only is forbidden to lick blood after the manner of dogs. Thus also Justin, in Questions, chapter CXIV: "So that God might separate us," he says, "from the likeness of beasts." For the Scythians and Tartars are accustomed, when thirsty, to open a vein of the horse on which they ride, and to drink its blood. Hence Martial, in the Amphitheatre: And the Sarmatian came, having fed on the blood of the horse. And Claudian, in Against Rufinus: And he who boldly wounds the horned steeds into cups, the Massagete. --- And Pliny, book XVIII, chapter x: "The Sarmatians," he says, "are nourished by this pottage, and also by raw flour mixed with horse milk or blood drawn from the veins of the leg." Indeed, even the Romans, when sealing a treaty, would drink each other's blood mutually, as Sallust writes concerning Catiline. I have given other reasons at Genesis ix, 4, where I also said that all eating or drinking of blood whatsoever is here forbidden, in whatever manner it is done. Tropologically, by blood is forbidden murder (indeed Tertullian, in the book On Modesty, reckons this forbidden here literally; and Cyprian, in the book To Quirinus, reads "from the shedding of blood"); by things strangled, violence and rapine; by things sacrificed to idols, idolatry. Hence when the Gentiles once accused Christians of killing infants and drinking their blood, because they had heard something of the Eucharist in which under the species of bread and wine the flesh and blood of Christ are eaten and drunk, and understood it in a crude and carnal manner, just as the Capharnaites did, John vi, 60 and 61, Christians refute and convince them by this law. Hear St. Blandina the martyr in Eusebius, book V, chapter I: "You err greatly," she says, "O men, in thinking that they feed on the flesh of infants, who do not even use the blood of dumb animals." And Minucius Felix, in the Octavius: "For us," he says, "it is not permitted to see or hear of murder: and we are so careful to avoid human blood, that we do not even know the blood of cattle as food." This law was abolished by custom when the dissension between Jews and Gentiles ceased, since both had completely coalesced into one Church. Whence St. Augustine, in the place already cited, writes that it was no longer in use in his time, namely among his Hipponenses and other neighboring Africans: for some, after the age of St. Augustine, out of reverence for the Apostles who had observed it, kept it, especially the Greeks (who even now observe it), as is evident from the Council of Gangra, cap. II, and from the Emperor Leo, in Novel. Constit. 58, where he renews this law of the Apostles: indeed even some Latins, such as the Aurelianenses, to whom this is prescribed in the Council of Orléans II, cap. xx, and the Wormatienses, Moguntini and other Germans, as is evident from the Council of Worms, cap. LXV; and from Pope Zacharias, in his epistle to Boniface. But now for many hundreds of years this law has been abolished by contrary custom everywhere among the nations (except the Greeks). Whence now we eat blood in sausages, which are made from the intestines of pigs and cattle filled with blood.
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21. MOSES INDEED. — James says this to appease the opposing party, namely the Judaizers contending for Moses and the law. It is not necessary that we Christians be solicitous about honoring Moses and the law; Moses indeed and the law are sufficiently honored and celebrated by the Jews in their Synagogues. The Jews therefore who are zealous for the honor of Moses, let them go to his synagogues and celebrate him there: for us Christians it suffices in the Church to celebrate Christ, to whom Moses directed us, Deut. xviii, 18, and his law. Let the Jews therefore be heralds of Moses, but Christians of Christ. Thus St. Chrysostom.
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22. WITH ALL THE CHURCH, — which did not make the decree of the Council, but approved and disseminated it made by the Apostles. Whence also the Epistle is written in the name of the Apostles, and in it they themselves speak, not the Church. WITH PAUL AND BARNABAS, — who had been one party in this controversy: whence that the opposing party might believe them, Silas and Judas are joined with them, who might carry the decree of the Apostles, and signify to Paul and Barnabas the cause adjudicated by them. JUDAS, WHO WAS SURNAMED BARSABAS. — This Judas is different from Joseph; perhaps he was his brother: for both are surnamed "Barsabas"; this Judas, Joseph cap. I, vers. 23. AND SILAS. — Silas in Hebrew signifies Apostle, says St. Jerome, epist. 143, where he also thinks him to be the same as Silvanus, the companion of St. Paul, II Cor. I, 1. For that this Silas was a companion in the apostolate of St. Paul, will be evident vers. 40, and in the following chapter, vers. 19, and cap. xvii, vers. 4. He was inscribed in the catalogue of Saints in the Roman Martyrology, on the 13th of July, where these eulogies are given to him: "In Macedonia of the Blessed Silas, who, being of the first brethren and sent by the Apostles to the Churches of the Gentiles together with Paul and Barnabas, diligently fulfilled the office of preaching full of the grace of God, and glorifying Christ in his sufferings afterwards rested." LEADING MEN, — ἡγουμένους, that is, principal, preceding, preeminent, and as it were leaders of the others. Thus Pagninus, the Zurich Bible and others. Thus Paul, Rom. xvi, 7, calls them "notable among the Apostles," that is, among the Apostles.
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23. WRITING BY THEIR HANDS. — Not that the hands and fingers of Saul and Silas wrote these letters, the Apostles dictating, but that they carried the letters written by the Apostles as messengers to the faithful of Antioch. Thus we write by a messenger, that is, we send a written epistle. It is a metalepsis.
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24. TROUBLED YOU. — The Syriac: terrified, or struck terror, as if in Christianity there is no safe salvation unless Judaism is also embraced.
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25. SUBVERTING YOUR SOULS, — that is, destroying the peace and tranquility of your souls, which you have in Christ and his faith, while they say that Christ and the Gospel do not suffice for salvation unless Moses and the law are added to it. Whence the Greek and Syriac add: Commanding you to be circumcised, and to keep the law. It is the property of heretics and schismatics to subvert and destroy souls. Such was Novatian the antipope and rival of St. Cornelius the Pontiff, whom St. Cyprian, epist. 1 to Cornelius, marks with these titles, "deserter of the Church, enemy of mercy, slayer of penance, teacher of pride, corruptor of truth, traitor of charity."
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26. DELIVERED UP THEIR SOULS, — that is, themselves and their lives, so that they might expend and spend them either by laboring and preaching, or by dying for Christ and his glory. Thus says the Psalmist, Psal. cxviii: "My soul is in my hands always," that is, as the Chaldean expounds it: "My soul is in peril, as if it were on the surface of my hand," exposed to anyone as prey. Whoever therefore loves Christ sincerely and ardently, ought to be prodigal of his soul, so as to expose his life and health to danger for him, indeed to squander and lose it when the matter demands.
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28. FOR IT SEEMED GOOD TO THE HOLY GHOST AND TO US, — that is, it seemed good to us inspired and directed by the Holy Ghost: it is a hendiadys. Hence it is clear that the Holy Ghost was present in the Council and presided over it, and directed it, so that in decreeing it would not err. Whence the Fathers are accustomed to say in Council: "This holy Synod legitimately gathered in the Holy Ghost decrees," etc. NOTHING MORE, — from the Mosaic law: for from the Decalogue, or the law of nature, as well as from the law of Christ, He neither wished nor was able to absolve them.
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29. YOU SHALL DO WELL, — that is, you shall act rightly and in a Christian manner, or you shall live happily. Whence the Syriac translator renders it, and when you shall have kept yourselves, it shall be well with you, namely with your souls. St. Clement adds, in book VI of the Constitutions, chapter XII, that the Apostles gathered together established many other things. For thus he says in their person: "These letters therefore being sent, we remained many days in Jerusalem, inquiring together what things pertained to the common utility for correction;" which he himself then explains. St. Paul adds, in Galatians II, 9, that he gave the right hand of fellowship to St. Peter, so that he himself would have special care of the Jews, but Paul of the Gentiles. Moreover, that there remained some discord even after this decree between Jews and Gentiles converted to Christ, Paul indicates in the same place, when he says that he resisted Peter coming to Antioch to his face, because, fearing the Jews, he withdrew himself from the Gentiles, and thus by his example forced them to judaize. See the remarks there.
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31. THEY WERE GLAD FOR THE CONSOLATION, — which the Apostles gave them, removing from them the burden and heavy yoke of the Mosaic law; the Syriac translator: they were glad and received consolation.
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32. WHEN THEY WERE PROPHETS, — both properly so called, as Miltiades says in Eusebius, book V of the History, chapter XVI or XVII; and metaphorically, namely Prophets, that is, teachers, preachers and exhorters: for it is their office to console and confirm the brethren. See the remarks at the beginning of I Corinthians XIV. WITH MUCH SPEECH, — διὰ λόγου πολλοῦ, that is, with much word, namely abundant, vehement and efficacious; the Syriac translator: with rich discourse.
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33. WITH PEACE, — as if to say, the controversy concerning legal matters was now settled, since all acquiesced in the decree of the Apostles, and thus cultivated mutual peace. Or "with peace," that is, bidding farewell and praying peace upon them and prosperity, saying: Go in peace, or May the God of peace peacefully bring you back, or, Peace be to you. For this was the greeting of Christ, from whom the Apostles and other faithful learned and used it. TO THOSE WHO SENT THEM, — to the Apostles in Jerusalem.
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36. LET US VISIT THE BRETHREN. — For it is not enough to beget children to Christ, but it is also necessary to nourish and feed them, so that they may grow in faith and virtue. Thus Bishops ought frequently to visit their parishes. For, as Aristotle says, in book I of the Economics, chapter VI, "the master's eye feeds the horse, and his footsteps make the field rich." Our Lorinus has here collected many useful things concerning this visitation.
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38. BUT PAUL BESOUGHT, — ἠξίου, that is, he deemed it fitting and worthy. THAT HE WHO HAD DEPARTED, — either from fear of persecution, or from flight of labor, or from love of his mother dwelling in Jerusalem. In Greek it is said more forcefully, τὸν ἀποστάντα, that is, he who had revolted or defected: hence ἀποστάτης is called a deserter, a defector. Thus Pagninus, the Zurich Bible and others.
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39. NOW THERE AROSE A DISSENSION, — παροξυσμός. Pagninus and Vatablus translate it as exacerbation; the Zurich Bible, as sharp disputation; others, as anger or excitement of mind, or the first movement of anger and the first stirring of bile. Anger on both sides could be good, when each party is moved by legitimate reason, and ardently contends and disputes for its right or desire, as happened here; although it is easy to fall into venial excess. This was done by the will of God, so that Barnabas might be separated from Paul, and thus separated they might evangelize in different places and more widely, says St. Chrysostom. Second, so that John, surnamed Mark, being noted by this disputation and the severity of St. Paul with ignominy, recognizing his own fault of inconstancy and cowardice, might become more spirited and steadfast; as indeed happened. Whence Paul also took him back and had him as a dear and faithful companion. Thus the same Chrysostom. Excellently St. Jerome, Apology against Rufinus: "Did not," he says, "the Apostles disagree while preserving their mutual friendship, when Paul and Barnabas were angered on account of John, surnamed Mark, and navigation separated those whom the Gospel had joined together?" Such dissension was between St. Peter and Paul, Galatians II, between St. Jerome and Augustine, between St. Chrysostom and Epiphanius, between St. Cornelius and Cyprian concerning the non-repetition of baptism of heretics, etc. AND BARNABAS INDEED, HAVING TAKEN MARK, SAILED TO CYPRUS. — Luke thereafter makes no mention of Barnabas, but pursues the acts of Paul alone, whose disciple and companion he was. From the journey of St. Barnabas with St. Paul, which Luke has described up to this point, it is clear that what Clement says in the Recognitions, and Alexander the monk in the Life of St. Barnabas, is false, namely that Barnabas first of all evangelized Rome, and thence brought Clement to Caesarea to St. Peter. But that after these things St. Barnabas came to Italy, preached in Liguria, established the Church of Milan, and propagated the faith far and wide, firm traditions and monuments of that same Church, and many writers make certain, says Baronius. Finally Barnabas returned to Cyprus, and there died a glorious martyrdom for Christ. Concerning him we read thus in the Roman Martyrology, on the 11th of June: "The birthday of St. Barnabas the Apostle, who by nation was a Cypriot, ordained by the disciples with Paul as an Apostle of the Gentiles, traversed many regions with him, exercising the work of evangelical preaching committed to him: finally setting out for Cyprus, there he adorned his apostolate with glorious martyrdom: whose body, in the time of the Emperor Zeno, he himself revealing it, was found, together with a codex of the Gospel of St. Matthew written by his own hand." Moreover, that he was one of the 72 disciples of Christ, Eusebius relates, lib. II Hist., cap. II; Epiphanius, in Panar., lib. I, at the end; Bede, in Act. IV, and others.
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40. DELIVERED TO THE GRACE OF GOD. — See the remarks on cap. XII, vers. 26.
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41. COMMANDING TO KEEP THE PRECEPTS OF THE APOSTLES. — Therefore not only the precepts of God, but also those of men, namely of Superiors, must be observed, which heretics deny. These words are wanting here in the Greek and Syriac, but the same are had and repeated in the following chapter, vers. 4.
Machine translation from the Latin, not reviewed.
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v. 1 et quídam descendentes de Iudaea docebant fratres : quia nisi circumcidamini secundum morem Moysi, non potestis salvari; Antiochiam pergunt quia ibi potissimum ecclesia 654 ex gentibus collecta, uti patet iam ex 11,20. 21. 2$-26; ibi quoque versabatur Paulus, quem sciebant praedicare evangelium gentibus sine circumcisione. Optime noverunt Paulus et Barnabas eorum contentionem et plane falsam esse et insuper maxime nocivam propagationi evangelii, immo eam fere destruere. Tali itaque errori resistendum erat omni conatu;
Cum Petrus in domum centurionis introisset , expostulaverunt fideles cum eo (11,3). Verum rerum conditione exposita glorificaverunt Deum dicentes : ergo et gentibus poenitentiam dedit Deus ad salutem (11,18). Quomodo ergo post talem cognitionem nova exoriri poterat disceptatio? Quod in Cornelio acciderat, singulari Dei ordinatione factum esse ex rebus ipsis gestis videri poterat, unde id non simpliciter ad omnes extendendum esse satis poterat existimari probabile. Porro, cum numerus ethnico-christianorum augeretur, in Iudaeis necessario oriebatur suspicio fore, ut sua natio plane ab iis obrueretur et nomen celebre Israel multitudine ethnico-fidelium exstingueretur. Unde de eius nomine ac natione conservanda cogitandum esse et ad id enitendum, etiam iis poterat videri necessarium, qui olim Petri narrationi acquieverant. Verum minime omittendum est, a tempore conversionis Cornelii alios quoque multos in urbe accessisse ad fideles, sacerdotes, pharisaeos, aemulatores legis, qui gentes simpliciter admitti posse non sibi persuadebant. Pro qua opinione provocare poterant ad verba Christi : non veni solvere legem; iota unum aut unus apex non praeteribit 8 lege; non est bonum sumere panem filiorum et mittere canibus eic. Et praeterea de ea quaestione, possentne gentes admitti ad populum Dei et regnum messianum sine legis mosaicae observatione Christus nihil declaravit ; multa autem legis statuta pro tempore aeterno data esse, ipsis verbis legis suadebatur. Unde ex vanitate nationali, ex legis verbis, ex plurimis illis legis aemulatoribus qui post conversionem Cornelii ad ecclesiam accesserant facillime explicatur origo disceptationis de legalibus. Ad accessum illorum aemulatorum legis etiam Weizs. merito quaestionem refert (p. 155). Et de iis Paulus valde severe loquitur Gal. 9,8 eos vocans subintroductos falsos fratres quisubintroierunt, ut nosin servitutem redigerent. Quare mirum est quomodo H:/g. quaerat : quomodo quaestio haec de admissione gentium sine circumcisione deferri poterat ad forum apostolorum , si offensio illa iam dudum erat remota per Petrum et per fideles (11,3. 18)? unde clarum esse putat, eum qui de hac quaestione scripserit 15,1 seq. nihil scivisse de conversione Cornelii et de iis quae ex ea consecuta esse supra narratum sit. Quasi per totannos semper iidem in urbe fuerint fideles, nemo accesserit, nemo rerum conditionem esse mutatam putaverit. \ In lerusalem eiusmodi aemulatores legis fuisse, ex Gal. 2,*. 5 constat'. Eos etiam in Antiochiam pervenisse, etiam iam ex epistola ad Galatas colligi potest. Cum enim apostolus dicat se secundum revela tionem Antiochiae acceptam ascendisse in urbem, eo ipso turbationes Antiochiae factas indicat; sed per quos illae fiebant nisi per eos qui subintroierunt ad evertendam libertatem (Gal. 9,5:. Insuper etiam postea eiusmodi aemulatores legis venerunt Antiochiam :Gal. 2,12). Quare narratio Gal. 2,1 suppletur et declaratur, cum legamus
Cum Iudaeo-christiani quidam Antiochiae docerent cireumcisionem esse ad salutem necessariam, quaestio defertur ad apostolos et presbyteros in Ierusalem. In publico ecclesiae conventu Paulus et Barnabas narrant de evangelii inter gentes propagatione; verum pharisaeorum quidam postulant exigendam esse ab iis observationem legis. In privato apostolorum et presbyterorum conventu quaestio deciditur, gentes non esse ad eam adigendas-deciditur eo modo quo Paulus narrat Gal. 2,6-9. — Quod cum in publico ecclesiae conventu annuntiatum esset et iudaizantes reclamarent, Petrus oratione sua animos pacavit; Barnabas et Paulus rebus gestis probant sine lege gentes 8 Deo gratiis donari et Iacobus conciliationis modum proponit quo consuetudo ac commercium inter utrosque institui commode possit. Ea igitur ratione conficitur ab apostolis et presbyteris decretum, quo gentes ad legis observantiam nullatenus adiguntur, ea tamen vitare iubentur quae maiori erant offensioni in moribus gentilium. Quod decretum per aliquos ab apostolis electos mittitur ad ecclesias. Narratio Act. declaratur et suppletur iis quae Paulus Gal. 2,1 refert. Lucas rem ita exponit tamquam rerum scriptor, ut quae publice gesta sint et ad omnes pertineant, maxime respiciat, Paulus autem in sua ad Galatas defensione ea tangit quae ad se potissimum spectant suumque praedicandi modum apostolis plane probatum esse demonstrant. Quod narrandi discrimen necessario consequitur ex ütriusque scriptoris consilio; ex utraque autem narratione historia illius concilii quod dici solet apostolorum integra colligitur. Exponitur primo occasio disquisitionis (15,1-3); dein conventus primus publicus v. &. 5; conventus alter apostolorum ac seniorum v. 6; conventus tertius iterum publicus v. 7-22, conficitur decretum et mittitur ad ecclesias v. 23 seq. — De tota hac parte cf. ScAenz , Historisch-exegetische Abhandlung über das Erste allgemeine Concil, 1869; Thomas, L'Église et les Judaisants à l'àge apostolique, Revue des questions historiques 1889, 11, p. 400-460; Cornely, Comment. in 9 Cor. et Gal. p. 419 seq.
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v. 2 facta ergo seditione non minima, seditione et quaestione non minima (gig) Paulo et Barnabae adversus 1llos; attende epitasin, qua eos restitisse et iudaizantes oppugnasse effertur, etiam dictione οὐχ ὀλίγης (litotes); declaratur id explicatius lectione altera : Paulus omni constantia dicebat ut maneant in eo in quo fidem susceperint; proin docebat quod 1 Cor. 7,18 scripsit : in praeputio aliquis vocatus est, non circumcidatur. Cur? hoc exponit Gal. 2,16 seq. 5,2. Isti iudaizantes provocabant ad apostolos in lerusalem ; eos provocasse apparet ex modo quo Paulus loquitur (Gal. 2,2. 6. 9 docens eos ipsos quorum summam auctoritatem illi iactabant secum plane consentire), et apparet ex Gal. 2,12; falso provocasse, ipsi demum apostoli declarant 15,24. Cum igitur insisterent auctoritati apostolorum in urbe qui utique inter ludaeos et ipsi legalia observabant, nulla alia relinquebatur via ad disceptationem finiendam, nisi ut quaestio haec ipsis proponeretur. Et fideles antiochenos id desiderasse, ut a molestis 11118 monitoribus et eorum postulationibus liberarentur et ad silentium illi adigerentur auctoritate illa quam pro se protenderent, profecto re ipsa consequitur. Nam, ut iam Cassiod. adnotat, eorum consensu i. e. consensu apostolorum, ad quos provocabant, altercatio suborta erat finienda ; quare statuerunt ut. ascenderent. Paulus et. Barnabas et quidam αἰϊὲ ez aliis, aliqui ex illis (gig) ad apostolos et presbyteros in lerusalem super hac quaestione; ex altera lectione illi qui ab Ierusalem venerant, urgent eos ut ascendant et iudicentur ab apostolis de hac quaestione. Id eos fecisse et revera sperasse fore ut apostoli, qui in urbe ipsi legem servabant, legis observationem commendarent, non est improbabile. Lucas, ut rerum scriptor, id refert, quod publice factum et constitutum est. Paulus qui causam suam agit coram Galatis, id effert quod ad se attinet et quod omnem umbram dubii removet ac si ascendisset quasi de suo agendi docendique modo esset non satis certus; quare ille dicit : ascendi autem secundum revelationem (Gal. 2,2); proin iussus a Spiritu sancto obsequi desiderio et statuto aliorum. Partes utriusque, Lucae et Pauli, non sunt eaedem. Ille scribit historiam, hic non vult nude historiam referre, sed rem gestam certo consilio ad dedocendos Galatas proponere. Unde Lucas narrat : statuerunt, Paulus autem rationem affert se obsecutum ex revelatione, non ex dubio de quaestione. Et quam certus fuerit Paulus se recte agere et egisse, etiam eo pandit quod Titum secum adduxerit (cf. Gal. 2,1. 3). — Si legimus a/ti ez altis, ita possumus interpretari quosdam eliam ex iudaizantibus esse missos, ut ibi suam proponerent causam (Lap. Beel.). Ceterum per se patet non omnes iudaizantes ex Ierusalem Antiochiam profectos esse. Unde qui iudaizantium partes agerent in lerusalem, non deerant, uti apparet ex v. 5. 7 et Gal. 2,5. 5. Sed etiam quosdam ex illis iudaizantibus profectos esse, vel sua sponte, ad rem urgendam nemo negaverit. Legati Antiochenorum cum honore et sollemni aliquo comitatu profecti sunt
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v. 3 t//t ergo deducti αὖ ecclesia (cf. 20,38; 291,5. 16. Hom. 15,24. 1 Cor. 16,6. 11) pertransibant Phoenicem et Samariam, narrantes conversionem gentium οἱ faciebant. gaudium magnum omnibus fratribus; proin in istis regionibus fideles minime eraut ἃ partibus iudaistarum illorum. Iter Antiochia Hierosolymam erat 388 millia passuum, quod pedites paucioribus quam quindecim circiter diebus haud facile emetiri poterant (Patr.). Apostolos non properasse satis v. 3 indicatur.
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v. & cum autem venissent Ierosolymam , suscepti sunt, magnifice, legit Cassiod. cum aliquibus (vide lect. var.) et explicat : cum magna gratulatione, αὖ ecclesia et ab apostolis et sentoribus (xa τῶν πρεσξυτέρων) annuntiantes quanta Deus fecisset cum illis; cf. 14,96. Uti ex Gal. 2,9 apparet, ex apostolis solum aderant Jacobus, frater Domini, Kephas sive Petrus, Ioannes. Lucas refert eorum narrationem in universum : quanta ope Dei effecerint inter gentes; Paulus suam agens causam, non generatim cuncta indicat, sed : contuli ἀνεθέμην proposui, exposui evangelium quod praedico in gentibus; proin solum tangit modum suae praedicationis, qui solus apud Galatas ab adversariis impugnabatur. Verum in verbis Lucae pariter includi et designari modum praedicationis, i. e. Paulum declarasse gentes a se susceptas esse sine circumcisione et impositione legis mosaicae, patet ex postulatione quam statim aliqui ex fidelibus proponunt v. ὅ surrezerunt autem quidam de haerest pharisaeorum, qui crediderunt, αἵρεσις proprie est actio qua quid capimus, hinc vitae institutum quod cepimus, tum secta (Patr.); significatur coetus eorum qui aliquo modo ab aliis seiuncti certas sequuntur sententias, dicentes : quia oportet circumcidi eos , praecipere quoque servare legem Moysi; ex altera lectione hoc postulant ii iudaistae qui ex Antiochia ascenderant in lerusalem ; eiusmodi adfuisse et simul cum aliis postulasse, nihil habet a veritate alienum. Verum hic quoque observa, velim, modum scribendi historicum [Lucae et modum privatum (personalem, si ita loqui fas est) Pauli; ille eos vocat quosdam etc., Paulus coram Galatis suam agens causam : subintroductos falsos fratres, qui subintroierunt explorare libertatem nostram quam habemus in Christo, ut nos in servitutem redigerent (Gal. 9,4). Pharisaei praeprimis erant aemulatores legis, uti ex evangeliis constat et Paulus ipse de se pharisaeo testatur (Gal. 1,14). Et populum quoque studium legis ostendisse v. g. ad ipsius Pilati admirationem exemplum habemus in magno illo hominum agmine, qui humi procumbentes detectis cervicibus profitebantur coram militibus ad caedem infligendam paratis, se longe malle mori quam ut auderent quidquam contra legum sapientiam committere - (losephus, Antiq. 18,3,1). Quod si multi ex plebe tanto zelo legis flagrabant, eliam ex pharisaeis quosdam qui fidem susceperint hanc legem voluisse imponere gentibus non est intellectu difficile. Simul cum illo zelo vanitatem nationalem esse coniunctam, Paulus iis aperte exprobrat (Gal. 6,13) et merito notat Oec. eos voluisse ad propriam gloriationem credentes circumcidi. Asserunt Epiphanius (haer. 98,9. &; M. ₪1, 380. 381) et Philastrius (haer. 36; M. 12, 1153) et Salm. Lap. Calm. auctorem istius oppositionis fuisse Cerinthum ; sed ipse Epiphanius (1l. c. n. 1; M. 41, 377) dicit Cerinthum προσέχειν τῷ ἰουδαισμῷ ἀπὲ μέρους; unde ea sententia iam evadit improbabilis, neque eius mentionem faciunt Irenaeus et Theodoretus placita Cerinthi recensentes (cf. Schenz 1. c. p. 39). Postulatione illa et affirmatione (3«!) facta in publico illo conventu
Scribit apostolus : contuli cum illis evangelium quod praedico in gentibus, seorsum autem τοῖς δοχοῦσιν (Gal. 2,2); unde conventum quendam maiorem et conventum illorum solum significat qui erant οἱ δοχοῦντες auctoritate pollentes. Eodemque modo Lucas refert v. 8. 5 de conventu quodam totius ecclesiae,
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v. 6 de conventu apostolorum et seniorum; nam v. 6 conveneruntque apostoli et seniores videre de verbo hoc, de hac re; habetur ergo alter conventus, in quo soli apostoli et presbyteri de quaestione illa deliberant. Quem conventum apostolus quoque indicat Gal. 2,2 seorsum se proposuisse suum praedicandi modum τοῖς δοχοῦσιν. Quid in hoc conventu conclusum fuerit, Lucas mox narrat referens orationem Petri, lacobi; Paulus quoque id refert Gal. 2,6-9 : mihi οἱ δοχοῦντες nihil contulerunt προσανέθεντο, nihil addiderunt; i. e. eius praedicandi modum et admittendi gentes sine circumcisione omnino approbarunt eumque hortati sunt ut in opere Dei inter gentes laborare pergeret. Ex Lucae narratione clarum est a v. 7 agi de alio conventu in quo iterum, sicut in v. & etiam populus adest, id elucet iam ex v. 7 et praeprimis ex v. 19, ex quo « omnis multitudo » iis intererat quae v. 1 seq. acta et dicta sunt. Proinde post conventum apostoli id quod statuerant omni multitudini annuntiant, scil. gentes non esse cogendas neque ad circumcisionem neque ad observationem legis. Contra hanc sententiam spbintroductos falsos fratres sese opposuisse, ex 115 quae Gal. 2,3-5 narrantur, facile patet. Quam oppositionem Lucas refert
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v. 7 cum autem magna conquisitio fieret, iterum. ζήτησις, uti v. 9, illis scil. postulantibus circumcisionem, surgens Petrus dixit ad eos : viri fratres, en fideles alloquitur, vos scitis « fortasse aderant qui olim illum accusaverant circa Cornelium » (Cr.), quoniam αὐ antiquis diebus Deus in nobis elegit, in vobis i. e. inter vos, in vestra hac terra palaestinensi, per os meum audire gentes verbum evangelü et credere; cf. 10,15-11,18; cum dicatur ab antiquis diebus colligit Weiss fontem aliquem, in quo historia Cornelii multo longiore temporis intervallo separata fuerit, quam in Act. cap. 10 a cap. 15. Sed criticus non attendit referri in Act. mox post Pauli conversionem, et ex ipso Pauli testimonio ab 9,20-15,1 praeterierunt anni septemdecim, et Act. 21,16 Mnason Cyprius dicitur antiquus discipulus; ergo | tempus ab initiis rei christianae usque ad 21,16 iam sufficit ad > aniquitatem » ;
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v. 8 et qui novit corda Deus testimonium perhibuit illis, pro illis scil. admittendis sine ullis ambagibus, sine ulla per legem praeparatione ipse Deus, cordium scrutator, testatus est dans (tliis) ^ Spiritum sanctum sicut et nobis 10,5; 11,17,
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v. 9 et nihil discrevit inter nos et illos fide purificans corda eorum; διέκρινεν, vide 11,12 graece; dicit purificans , uti didicit 10,15. In illo eventu satis declaratur divina dispositio. Accedit ne Iudaeos quidem spem aliquam salutis in lege ponere posse, verum in ea experiri onus quod portare non possint, et unam salutis viam collocari in Christi gratia. Ad quid itaque lex imponcretur gentibus?
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v. 10 nunc ergo quid tentatis Deum imponere iugum super cervices discipulorum; « ille tentat Deum, qui aliter quam ipse praecepit famulari ac placere nititur » (Beda). Deus enim testatus est fidem sufficere ut gentes admittantur; ergo infert Petrus, qui legem insuper postulat, tentat Deum (Cai.). Eum tentare dicitur, qui opem ab eo exigit, ut aliquid contra vel secus fiat ac Deus vult (Patr.); aliis verbis qui mensuram spei nobis propositae (in rebus sperandis et in modo sperandi) vel non attingit vel excedit; proin Deus dicitur tentari diffidentia (pusillanimitate) et praesumptione (cf. quae notavi ad Is. 7,19 et ad Matth. 4,7); cf. 5,9; et quale sit iugum quod contra Dei voluntatem a gentibus suscipi ac portari volunt, addit quod neque patres nostri neque nos portare potuimus, perfecte implere potuimus; nulla enim aetate populus Israel legem ut debebat observabat; vide 1,53, loan. 7,19. Unusquisque debebat sibi fateri se suis viribus non posse semper et constanter cuncta legis praecepta observare; unde plane absurdum est tale onus Deo invito velle gentibus imponere. Nos ipsi quibus lex data est, salutem haurimus et quaerimus non ex lege,
15:11
v. 11 sed per gratiam Domini Iesu Christi credimus salvari, quemadmodum et 7105 ; hic offenduntur critici (Hilg. Wendt) eo quod Petrus loquatur modo paulino; quare Lucam sermonem ita composuisse ut omne discrimen et dissidium doctrinae inter Petrum et Paulum tollatur et evanescat (Πρ. aliique ex « schola tubingensi »). Verum isti critici non videntur unquam legisse Gal. 9,15. 16, ubi ipse Paulus loquens ad Petrum exponit quid ipse et. Petrus et fideles Iudaei probe intellexerint : nos natura ludaei i. e. tu et ego aliique Iudaei, scientes quod non iustificatur homo ex operibus legis, nisi per fidem Iesu Christi, 66 nos in Iesum Christum credidimus, ut iustificaremur ex fide Christi (Gal. 2,15. 16). Unde Paulus ipse testatur Petrum in eadem secum fide ac persuasione esse; immo iis ipsis verbis ei in memoriam revocat quid ipse Petrus in hac legalium quaestione publice pronuntiaverit. — Quasi ex tripode pronuntiat Hilg. orationem hanc Petri hic plane immerito poni et esse interpolationem auctoris ad Theophilum (sie hat hier überhaupt kein Hausrecht, muss 815 Einschaltung gelten). Haec Petri expositio reverenti silentio excipitur;
15:12
v. 12 tacuit autem omnis multitudo; ex altera lectione effertur : cum assensissent simul seniores iis quae a Petro dicta erant, tacuit etc. Plerique igitur verois acquiescunt; alii saltem non palam obloquuntur, videntes ab iis ipsis ad quos provocaverant gentes non adigi. Animis ita dispositis optima erat occasio, ut miris Dei gratiis inter gentes expositis quae esset revera Dei dispositio etiam magis declararetur et ita omnes assumptioni gentium omnino conciliarentur. Qua occasione utuntur qui causam gentilium propugnabant : e£ audiebant Barnabam et Paulum, Barnabas missus ab ecclesia hierosolymitana Antiochiam (11,22) plebi magis notus erat, ideoque priore quoque loco hic ponitur, quia aptior videbatur ad persuadendum vir magis notus qui diu in urbe versatus erat (cf. 4,36. 37), narrantes quanta Deus fecisset signa et prodigia in gentibus per eos; consulto efferunt signa et prodigia; hisce enim quam clarissime testatur Deus se velle et approbare illam praedicandi rationem, quam observarint et quam iudaizantes impugnarint. Unde talis rerum expositio mirum in modum confirmabat doctrinam a Petro declaratam et magnopere idonea erat ad animos gentibus conciliandos.
15:13
v. 13 et postquam tacuerunt, loqui cessarunt, respondit lacobus ex sua quoque parte ad quaestionem agitatam v. 7, dicens : viri fratres, audite me,
Cum apostoli convenerint videre de verbo hoc (v. 6), ea de re deliberare quid necessarium, quid utile esset ad disceptationes tollendas et ea constituere, quae lites componerent, dubitari non poterit, quin de illis quoque egerint, quibus commercium gentilium cum ludaeis facilius redderetur et aversio ludaeorum a gentibus auferretur. Talia quoque in conventu apostolorum acta esse, non solum re ipsa suadetur, sed ostenditur quoque Gal. 2,10, ubi Paulusunum ex illis affert, quae ad animos Iudaeorum placandos et murum illum separationis destruendum (cf. Eph. 2,14) erantstatuta : tantum ut pauperum memores essemus 1. e. pauperum Iudaeo-christianorum. Alterum eius rei documentum nobis ipsa Iacobi oratione praebetur; is enim conventu illo habito , pariter sicut Petrus, coram populo ea explicare et persuadere videtur quae antea iam discussa et decreta erant. Loquitur Iacobus; eius enim auctoritas, utpote legis observantissimi, plurimum valebat apud iudaizantes; erat simul episcopus eius ecclesiae in qua conventus habebatur (cf. Corneíy, Introd. III 2. ed. p. 600 seq.) ; 10quitur secundo loco nihilominus; proin Petrum principem apostolorum etiam ea in re facile videris agnosci. Apte loquitur post narrationem Barnabae et Pauli, ex qua discere poterant iudaizantes quae olim in Cornelio essent facta etiam in gentibus Deo operante evenisse; inde satis demonstrari Dei voluntatem. Hisce, nisi velint esse contumaces, - bene erant pareti ad doctrinam. Summa eius orationis haec est: quod Simon re gesta ostendit, idem 8 prophetis iam est indicatum ; quare gentes non sunt onerandae; sed quo commercium cum eis nobis Iudaeis facilius reddatur, gentes ἃ quibusdam gentium moribus debent abstinere;
15:14
v. 1& Simon narravit, Lucas eo nomine in Act. utitur solum aliorum sermones referens (10,5. 17. 18. 329; 11,13); Iacobus nomen adhibet in urbeinter Iudaeos vel unice vel magis notum, quemadmodum primum Deus visitavit ἐπεσχέψατο prospexit, curavit, sumere 00 65 populum nomini suoi. e. sibi adsciscere ex gentibus populum; dicitur nomini suo i. e. sibi, suo cultui, suae de se revelationi; populus enim Dei is dicitur super quem invocatum est nomen Domini (vide de notione nominis ad Matth. 6,9). In Petri narratione cernitur modus quo Deus ex gentibus vocet ad populum nominis sui ; scil. sine circumcisione; idem iam in prophetiis continetur;
15:15
v. 15 e! huic modo vocationis concordant verba prophetarum, sicut scriplum est :
15:16
v. 16 post haec revertar et reaedificabo tabernaculum David quod decidit et diruta eius reaedificabo et erigam illud, Am. 9,11; tabernaculum David concidit regno iudaico per Nabuchodonosor destructo; praedicitur erigendum tempore messiano per Messiam qui propterea David appellatur (cf. Ier. 23,5; 33,15. Ez. 17,92. 93; 21,97; 34,23); unde angelus quoque ad Mariam dixit : dabit illi Dominus Deus sedem David patris eius et regnabit in domo lacob in aeternum (Luc. 1,32). Quid vero cum hac erectione tabernaculi David, cum tempore igitur messiano et cum opere Messiae ex Dei consilio et voluntate immediate coniungatur, assignatur a vate; v. 16 post haec revertar et reaedificabo tabernaculum David quod dectdit et diruta eius reaedificabo et erigam illud, Am. 9,11; tabernaculum David concidit regno iudaico per Nabuchodonosor destructo; praedicitur erigendum tempore messiano per Messiam qui propterea David appellatur (cf. Ier. 23,5; 33,15. Ez. 17,22. 93; 21,97; 354,23); unde angelus quoque ad Mariam dixit : dabit illi Dominus Deus sedem David patris eius et regnabit in domo Iacob in aeternum (Luc. 1,32). Quid vero cum hac erectione tabernaculi David, cum tempore igitur messiano et cum opere Messiae ex Dei consilio et voluntate immediate coniungatur, assignatur a vate;
15:17
v. 17 wt requirant ceteri hominum Dominum et. omnes gentes super quas invocatum est nomen meum, dicit Dominus faciens haec ; haec itaque est Dei voluntas tempore messiano, ut ceteri quoque hominum praeter ludaeos ad Dei cognitionem et cultum omni studio se addicant, ut id faciant omnes gentes, quae iam populus Dei vocandae sint et eo titulo peculiari Dei protectione et custodia fruuntur. Eousque Israel solus erat populus super quem invocatum est nomen Domini i. e. qui appellabatur populus Domini, populus lahve, populus Deo sacer et consecratus (cf. Deut. 28,10. 3 Reg. 8,53. 2 Par. 7,15. Ier. 15,9 etc.); si nunc haec appellatio gentibus attribuitur, gentes non constitauntur impares populo Dei et tamquam alia natio Deo dicata (ut Weiss vult), sed unum illum populum Dei ingredi ac constituere dicuntur. Nusquam enim duo regna Dei, duo populi Dei commemorantur. Vaticinium itaque ipsis rebus gestis plane congruit. Deus iam multos.ex gentilibus sine circumcisione ad ecclesiam Messiae adduxit; sed in vaticinio enuntiatur tempore messiano gentes fore populum Dei. Ex vaticinio apparet Deum velle, ut gentes ingrediantur regnum messianum; sed rebus gestis demonstratue Deum iam multos advocasse sine circumcisione; ergo circumcisio excluditur. Ex quo argumento consequitur instaurationem tabernaculi David in ipsa fundatione et propagatione Ecclesiae Christi contineri (vide quae dixi in Comment. Proph. min. I p. 336). Vaticinium recitatur fere secundum LXX ; textus hebr. in altero membro fertur alio modo, uti legitur in vulg. : ut possideant reliquias Idumaeae et omnes nationes etc. Discrimen itaque solum est in uno membro : ut possideant reliquias Edom ; sensus autem est idem. Nam declaratur instaurationis messianae ambitus et indoles, ut sicut David Edomitas suo regno addidit (2 Reg. 8,1&. 3 Reg. 11,16), ita regni davidici instauratio et sanguine cognatos primum et omnes dein nationes complectatur. Ceterum vide quae ad Am. 9,12 dixi (1l. c. p. 333 seq.). Totum versionis discrimen ad litterarum similitudinem refertur. In textu hebr. habetur Qvi... יירשו ; LXX legerunt ידרשו ...אדם et ita verterunt. Et ad confirmationem oraculi additur : dicit Dominus faciens haec, quo addito significatur id certissime fore neque hominum libertate aut malitia evadere posse vaticinium incassum (vide quae notavi ad Is. 9,7. Zach. 6,15). Ecce, concludit Iacobus, Deus iam ab antiquissimo tempore declaravit se nosse quid facturus esset post saecula v. 17 κι requirant ceteri hominum Dominum et omnes gentes super quas invocatum est nomen meum, dicit Dominus faciens haec ; haec itaque est Dei voluntas tempore messiano, ut ceteri quoque hominum praeter ludaeos ad Dei cognitionem et cultum omni studio se addicant, ut id faciant omnes gentes, quae jam populus Dei vocandae siut eteo titulo peculiari Dei protectione et : custodia fruuntur. Eousque Israel solus erat populus super quem invo- ᾿ catum est nomen Domini i. e. qui appellabatur populus Domini, populus lahve, populus Deo sacer et consecratus (cf. Deut. 28,10. 3 Reg. 8,43. 9 Par. 7,15. Ier. 15,9 etc.); si nunc haec appellatio gentibus attribuitur, gentes non constituuntür impares populo Dei et tamquam alia natio Deo dicata (ut Weiss vult), sed unum illum populum Dei ingredi ac constituere dicuntur. Nusquam enim duo regna Dei, duo populi Dei commemorantur. Vaticinium itaque ipsis rebus gestis plane congruit: Deus iam multos.ex gentilibus sine circumcisione ad ecclesiam Messiae adduxit; sed in vaticinio enuntiatur tempore messiano gentes fore populum Dei. Ex vaticinio apparet Deum velle, ut gentes ingrediantur regnum messianum; sed rebus gestis demonstratur Deum iam multos advocasse sine circumcisione; ergo circumcisio excluditur. = | | " Ex quo argumento consequitur instaurationem tabernaculi David in ipsa fundatione et propagatione Eeclesiae Christi contineri (vide quae dixi in Comment. Proph. min. I p. 336). Vaticinium recitatur fere secundum LXX ; textus hebr. in altero membro fertur alio modo, uti legitur in vulg. : ut possideant reliquias Idumaeae et omnes nationes etc. Discrimen itaque solum est in uno membro : ut possideant reliquias Edom ; sensus autem est idem. Nam declaratur instaurationis messianae ambitus et indoles, ut sicut David Edomitas suo regno addidit (2 Reg. 8,14. 3 Reg. 11,16), ita regni davidici instauratio et sanguine cognatos primum et omnes dein nationes complectatur. Ceterum vide quae ad Am. 9,12 dixi (1. c. p. 333 seq.). Totum versionis discrimen ad litterarum similitudinem refertur. In textu hebr. habetur ...אדום 19^"; LXX legerunt ידרשו ...אדם et ita verterunt. Et ad confirmationem oraculi additur : dicit Dominus faciens haec, quo addito significatur id certissime fore neque hominum libertate aut malitia evadere posse vaticinium incassum (vide quae notavi ad Is. 9,7. Zach. 6,15). Ecce, concludit Iacobus, Deus iam ab antiquissimo tempore declaravit se nosse quid facturus esset post saecula
15:18
v. 18 notum a saeculo est Domino opus suum; ab aeterno praescivit quid facturus esset cum gentibus (Beel.); quibus verbis causam aperit cur ex iis quae dixit v. 18-17, concludere illud oporteat quod v. 19 infert (Pat.). Sequitur itaque necessario v. 18 notum a saeculo est Domino opus suum; ab aeterno praescivit quid facturus esset cum gentibus (Beel.); quibus verbis causam aperit cur ex iis quae dixit v. 18-17, concludere illud oporteat quod v. 19 infert (Parr.). Sequitur itaque necessario
15:19
v. 19 propter quod ego iudico non inquietari μὴ, παρενοχλεῖν non insuper vexare, onerare, molestias creare eos qui ez gentibus convertuntur ad Deum ; enuntiat itaque pariter lacobus quod in conventu apostolorum v. 6 erat statutum (cf. Gal. 2,9). Sed simul ad conciliandos animos ludaeorum addit v. 19 propter quod ego iudico non inquielari μὴ παρενοχλεῖν non insuper vexare, onerare, molestias creare eos qui ez gentibus convertuntur ad Deum ; enuntiat itaque pariter Iacobus quod in conventu apostolorum v. 6 erat statutum (cf. Gal. 9,9). Sed simul ad conciliandos animos ludaeorum addit
15:20
v. 20 sed scribere ad e0s ἐπιστεῖλαι αὐτοῖς mittere illis mandatum, wt aóstineant se a contaminationibus simulacrorum et fornicatione. et. suffocatis et sanquine. Uti iam supra dixi, puto haec non addi a Iacobo ceteris aposlolis insciis, verum haec quoque in conventu esse statuta. Neque obstat quod dicit lacobus : ego iudico, χρίνω, censeo, sententiam fero. Nam prius quod dicit μὴ παρενοχλεῖν etiam iam erat constitutum in conventu apostolorum v. 6; ergo illud χρίνω nullatenus probat rem proferri plane novam, a solo Iacobo nunc excogitatam et propositam. Ea vitare gentes iubentur quae Iudaeis maximae erant offensioni; τῶν ἀλισγημάτων τῶν εἰδώλων intelligi εἰδωλόθυτα apparet ex v. 29 ea quae idolis eránt immolata; ne igitur epulis sacrificalibus accumberent neve ea manducarent quae tamquam idolothyta proponerentur. Verbum ἀλισγεῖν habes Eccli. 40,29. Dan. 1,8 (vulg. polluere), Mal. 1,7. 19 (contaminare). Pariter iubentur abstinere a suffocatis et sanguine; cum enim Lev. 17,10 et Iudaeis et alienigenis qui in terra palaestinensi incolebant comestio sanguinis stricte interdicatur, Iudaeis a longa consuetudine abstinendi esus iste videbatur maxime abominabilis. Ex eadem ratione prohibentur suffocata, in quibus sanguis non ipsa occisione est effusus; nam :.si quis ceperit feram vel avem, fundat sanguinem eius et operiat illum terra (Lev. 17,13. 15; cf. v. 11,12). Interdicitur πορνεία, fornicatio, scortatio; adhibetur vox de concubitu illicito 1 Cor. 5,1; 6,13. 18; 7,9. 9 Cor. 12,91. Eph. 5,3. Col. 3,5. 1 Thess. 8,193; eodem modo πορνεύειν 1 Cor. 10,8 (Num. 25,1 seq.). Cum talis sit usus ac significatio vocis, et decretum quod scribitur, gentibus scribatur, apud quas nulla alia vocis notio possit supponi, merito haec notio hic quoque retinenda videtur, ita ut fornicatio, concubitus extra matrimonium prohibeatur (cf. Cai. Salm. Lap. Beel. Calm. Hake, Patr. Thomas in Revue des quest. hist. 1889 II p. 454, Weiss; alios eiusdem sententiae recenset ScÁAenz 1. c. p. 120 seq.). Sed quomodo gentilibus conversis id explicite prohibetur, quod lege naturali et lege ἃ Christo lata iam interdictum est? erantne hi quasi primorum elementorum disciplinae christianae 86 morum ignari? Verum id tibi minus mirum videbitur, si duo tecum perpenderis. Prius est quod Paulus longo tempore post conventum hunc Corinthiis iam ab aliquo tempore conversis scribere necessarium duxit. Eos diserle monet : esca quidem ventri et venter escis; corpus autem non fornicationi, et compluribus argumentis ἃ commercio meretricio, ἃ fornicatione esse abstinendum , committi maximam in Christum iniuriam, templum pollui Spiritus sancti, committi peccatum in ipsum corpus, docere non solum utile, sed necessarium existimavit; atque eiusmodi peccatores in ea urbe fuisse, qui ne moniti quidem de tali peccato volebant agere poenitentiam, ipse asserit 2 Cor. 12,21; ceterum vide 1 Cor. 5,1; 6,12-20. Alterum est fornicationem apud gentes habitam fuisse rem indifferentem, imo licitam; imo etiam ad sacrum idolorum cultum haud raro pertinuisse. Notum est quod Micio apud Terentium dicit : non est flagitium, mihi crede, adolescentulum scortari (Adelph. 1, 2,21). Et ipse Cicero ita perorare non veretur : verum si quis est, qui etiam meretriciis amoribus interdictum iuventuti putet, est ille quidem valde severus : negare non possum; sed abhorret non modo ab huius saeculi licentia, verum etiam a maiorum consuetudine atque concessis. Quando enim hoc factum non est? quando reprehensum? quando non permissum? quando denique fuit ut quod licet non liceret (or. pro. Coelio 20)? Et Horatius (Satir. IJ, 2. 31 seq.) : quidam notus homo cum exiret fornice « macte Virtute esto », inquit sententia dia Catonis, Nam simul ac venas inflavit taetra libido, Huc iuvenes aequum est descendere. Ad quod Porphyrion : laudavit existimans libidinem compescendam esse sine crimine; et Ácron Catonem facit dicentem : adolescens ego te laudavi, tamquam huc interdum venires (cf. Ritter, Horatii carmina, Serm. I, 2. 34). | esset ex rabbinico ,ערוה quam vocem Lev. 18,6 seq. LXX reddunt ἀσχηωο- σύνην, neutiquam πορνείαν. --- De aliis multis explicationibus haec accipe : significari idololatriam , quam prophetae quidem ita nominant; prohiberi . lascivias quae diebus festis ethnicorum exercerentur; designari πορνιχὴν θυσίαν, vel professionem meretriciam, prostitutionem, vel concubinatum , vel polygamiam, vel matrimonium cum infideli, vel deuterogamiam. Neque deerant conatus emendandi textus : χοιρείαν, vel mopxsíav legere oportere, prohiberi scil. carnem suillam in gratiam Iudaeorum. Sed de hisce ingenii foetibus satis. Cur haec illis mandanda et mittenda sint, additur ratio v. 20 sed scribere ad taminationibus simulacrorum et fornicatione et 507000188 et sanguine. Uti iam supra dixi, puto haec non addi a Iacobo ceteris apostolis insciis, verum haec quoque in conventu esse statuta. Neque obstat quod dicit Iacobus : ego iudico, κρίνω, censeo, sententiam fero. | Nam prius quod dicit μὴ παρενοχλεῖν etiam iam erat constitutum in conventu apostolorum v. 6; ergo illud χρίνω nullatenus probat rem proferri plane novam, a solo 180020 nune excogitatam et propositam. Ea vitare gentes iubentur quae Iudaeis maximae erant offensioni; τῶν ἀλισγημάτων τῶν εἰδώλων intelligi 615020016 apparet ex v. 29 ea quae idolis erant immolata; ne igitur epulis sacrificalibus accumberent neve ea manducarent quae tamquam idolothyta proponerentur. Verbum ἀλισγεῖν habes Eccli. 40,29. Dan. 1,8 (vulg. polluere), Mal. 1,7. 12 (contaminare). Pariter iubentur abstinere a suffocatis et sanguine; cum enim Lev. 17,10 et Iudaeis et alienigenis qui in terra palaestinensi incolebant comestio sanguinis stricte interdicatur, Iudaeis 8 longa consuetudine abstinendi esus iste videbatur maxime abominabilis. Ex eadem ratione prohibentur suffocata, in quibus sanguis non ipsa occisione est effusus; nam :.si quis ceperit feram vel avem, fundat sanguinem eius et operiat illum terra (Lev. 17,13. 1^4; cf. v. 11,12). Interdicitur πορνεία, fornicatio, scortatio; adhibetur vox de concubitu illicito 1 Cor. 5,1; 6,13. 18; 7,2. 2 Cor. 12,21. Eph. 5,3. Col. 3,5. 1 Thess. &$,13; eodem modo πορνεύειν 1 Cor. 10,8 (Num. 25,1 seq.). Cum talis sit usus ac significatio vocis, et decretum quod scribitur, gentibus scribatur, apud quas nulla alia vocis notio possit supponi, merito haec notio hic quoque retinenda videtur, ita ut fornicatio, concubitus extra matrimonium prohibeatur (cf. Cai. Salm. Lap. Beel. Calm. Hake, Patr. Thomas in Revue des quest. hist. 1889 II p. 455, Weiss; alios eiusdem sententiae recenset ScAenz 1. c. p. 120 seq.). Sed quomodo gentilibus conversis id explicite prohibetur, quod lege naturali et lege a Christo lata iam interdictum est? erantne hi quasi primorum elementorum disciplinae christianae ac morum ignari? Verum id tibi minus mirum videbitur, si duo tecum perpenderis. Prius est quod Paulus longo tempore post conventum hunc Corinthiis iam ab aliquo tempore conversis scribere necessarium duxit. Eos diserle monet : esca quidem ventri et venter escis; corpus autem non fornicationi, et compluribus argumentis a commercio meretricio, a fornicatione esse abstinendum , committi maximam in Christum iniuriam, templum pollui Spiritus sancti, committi peccatum in ipsum corpus, docere non solum utile, sed necessarium existimavit; atque eiusmodi peccatores in ea urbe fuisse, qui ne moniti quidem de tali peccato volebant agere poenitentiam, ipse asserit 2 Cor. 12,21; ceterum vide 1 Cor. 5,1; 6,19-20. Alterum est fornicationem apud gentes habitam fuisse rem indifferentem, imo licitam; imo etiam ad sacrum idolorum cultum haud raro pertinuisse. Notum est quod Micio apud Terentium dicit : non est flagitium, mihi crede, adolescentulum scortari (Adelph. I, 2,21). Et ipse Cicero ita perorare non veretur.: verum si quis est, qui etiam meretriciis amoribus interdictum iuventuti putet, est ille quidem valde severus : negare non possum; sed abhorret non modo ab huius saeculi licentia, verum eliam ἃ maiorum consuetudine atque concessis. Quando enim hoc factum non est? quando reprehensum? quando non permissum? quando denique fuit ut quod licet non liceret (or. pro. Coelio 20)? Et Horatius (Satir. I, 2. 31 seq.) : quidam notus homo cum exiret fornice « macte Virtute esto », inquit sententia dia Catonis, Nam simul ac venas inflavit taetra libido, Huc iuvenes aequum est descendere. Ad quod Porphyrion : laudavit existimans libidinem compescendam esse sine crimine; et Àcron Catonem facit dicentem : adolescens ego te laudavi, tamquam huc interdum venires (cf. Ritter, Horatii carmina, Serm. I, 2. 34). = | | esset ex rabbinico ,ערוה quam vocem Lev. 18,6 seq. LXX reddunt ἀσχημο- σύνην, neutiquam πορνείαν. ---- De aliis multis explicationibus haec accipe : significari idololatriam , quam prophetae quidem ita nominant; prohiberi . lascivias quae diebus festis ethnicorum exercerentur; designari πορνικὴν θυσίαν, vel professionem meretriciam, prostitutionem, vel concubinatum, vel polygamiam, vel matrimonium cum infideli, vel deuterogamiam. Neque deerant conatus emendandi textus : χοιρείαν, vel πορχείαν legere oportere, prohiberi scil. carnem suillam in gratiam Iudaeorum. Sed de hisce ingenii foetibus satis. Cur haec illis mandanda et mittenda sint, additur ratio
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v. 21 Moyses enim a temporibus antiquis habet in singulis civitatibus qui eum praedicent in synagogis , ubt per omne sabbatum legitur; inde enim quod lex mosaica et constanter lecta sit maioribus Iudaeorum et perpetuo etiamnum in synagogis recitetur illa abominationi sunt Iudaeis, quam abominationem quasi hereditatem quandam a maioribus acceperint et continua lectione legis foverint; unde necesse est, ut ea in re ludaeis aliquid concedatur et geutiles ad illa vitanda obligentur (cf. Hake, Felt. Weiss), ne Iudaei nimis avertantur a re christiana. Cuni decretum fiat pro gentilibus et tota disquisitio illos solum tangat, non potest explicari : non opus est 10080618 aliquid praecipere, nam Moyses legitur etc.; unde pariter falso infert Δὲ. : significari videtur Iudaeis reliqua quoque praecepta esse servanda. Sed de Iudaeis nihil declaratur. Gentes solvuntur 8 circumcisione et reliqua observatione legis; quid Iudaeis facere vel omittere liceat, explicite non attingitur. Verum bene jam Chr. notat ex iis quae Petrus dicat v. 9-11 necessario consequi legem ne pro Iudaeis quidem iam esse necessariam, sed ludaeos quoque doceri ut discedant a lege; sed tamen hoc nondum explicite eis dici. perennem ac perpetuam legis mosaicae, ex qua sequatur 51 solam doctrinam spectaveris legem suam quoque auctoritatem obligalionemque gentibus imponere. Verum tum lacobus sibi ipsi aperte contradiceret (v. 14-18 . Demum 266]. fateor, inquit, 6 non satis perspicere, quanam tandem ralione versiculo 21 contineatur causa cur lacobus voluerit, ut ea quae dixerat v. 20 ethnico-christianis praeciperentur; nec ullum adhuc legi interpretem qui rem, mea quidem sententia, recte explicaverit. — Merito utique hoc dixeris de variis interpretationibus quas modo recensui. Sed ratio supra primo 1060 data sufficiet aequa postulanti. v. 214 Moyses enim a temporibus antiquis habet in singulis civitatibus qui eum praedicent in synagogis , ubi per omne sabbatum legitur; inde enim quod lex mosaica et constanter lecta sit maioribus Iudaeorum et perpetuo etiamnum in synagogis recitetur illa abominationi sunt Iudaeis, quam abominationem quasi hereditatem quandam 8 maioribus acceperint et continua lectione legis foverint; unde necesse est, ut ea in re ludaeis aliquid concedatur et gentiles ad illa vitanda obligentur (cf. Hake, Felt. Weiss), ne 100861 nimis avertantur a re christiana. Cuni decretum fiat pro gentilibus et tota disquisitio illos solum tangat, non potest explicari : non opus est ludaeis aliquid praecipere, nam Moyses legitur etc.; unde pariter falso infert Δὲ. ; significari videtur Iudaeis reliqua quoque praecepta esse servanda. Sed de Iudaeis nihil declaratur. Gentes solvuntur a circumcisione et reliqua observatione legis; quid Iudaeis facere vel omittere liceat, explicite non attingitur. Verum bene iam Cr. notat ex iis quae Petrus dicat v. 9-11 necessario consequi legem ne pro 1008614 quidem iam esse necessariam, sed ludaeos quoque doceri ut discedant ἃ lege; sed tamen hoc nondum explicite eis dici. Quo magis sententia sit fide digna, et scripto traditur et praeter Paulum et Barnabam alii eliguntur qui et epistolam perferant et sententiam latam explicent, ne scil. perturbatoribus illis suspecti esse possint Paulus et Barnabas; nam si hi soli perferrent sententiam, quid homines suae sententiae amantissimi non moverent suspicionis?
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v. 22 (unc placuit apostolis et senioribus cum omni ecclesia. eligere viros ez eis et mittere Antiochiam cum Paulo et Barnaba , ἐχλεξαμέ- γοις; quod alii testes habent ἐχλεξαμένους eodem modo est explicandum; nam accusativum post dativum poni, ut apud atticos quoque saepe, ita multo magis usuvenit in novo testamento (B/.); non verti potest : electos viros; legit CAr. ἐχλεξαμένους ἄνδρας ; at recte bis explicat: ἐχλεξάμενοι, εἶπεν, 275206 ἐξ ἡμῶν — Iudam qui cognominabatur Barsabas, cum idem sit patronymicum, eum esse fratrem Iosephi 1,23 coniectant (Lap. Calm. Beel. Patr. Felt.), et Silam, Silvanum, qui futurus est Pauli socius itinerum 15,40 ; 16,19 seq. 17,4. 10; 18,5. 2 Cor. 1,19. 1 Thess. 1,1. 2 Thess. 1,1, viros primos tn fratribus ἡγου- μένους, qui inter fratres eximia auctoritate pollebant, quasi duces ac principes; erant enim prophetae v. 32; proin doctores ex peculiari Spiritus sancti impulsu, qui singulari honore digni erant. In Doctrina apostolorum praescribitur, ut qui loquitur verbum Dei, honoretur ut dominus (τιμήσεις αὐτὸν ὡς χύριον, 5,1). Hi itaque viri perferebant epistolam apostolorum et seniorum ; v. 99 tunc placutt apostolis et senioribus cum omni ecclesia, eligere viros ex eis et mittere Antiochiam cum Paulo et Barnaba , ἐκλεξαμέ- νοις; quod alii testes habent ἐχλεξαμένους eodem modo est explicandum; nam accusativum post dativum poni, ut apud atticos quoque saepe, ita multo magis usuvenit in novo testamento (B/.); non verti potest : electos viros; legit CAr. ἐχλεξαμένους ἄνδρας ; at recte bis explicat : ἐχλεξάμενοι, εἶπεν, ἀνὸρας ἐξ ἡμῶν — Iudam qui cognominabatur 20050005 , cum idem sit patronymicum, eum esse fratrem Iosephi 1,23 coniectant (Lap. Calm. Beel. Patr. Felt.), et Slam, Silvanum, qui futurus est Pauli socius itinerum 15,40 ; 16,19 seq. 17,5. 10; 18,5. 2 Cor. 1,19. 1 Thess. 1,1. 2 Thess. 1,1, viros primos tn fratribus ἡγου- μένους, qui inter fratres eximia auctoritate pollebant, quasi duces ac principes; erant enim prophetae v. 32; proin doctores ex peculiari Spiritus sancti impulsu, qui singulari honore digni erant. [In Doctrina apostolorum praescribitur, ut qui loquitur verbum Dei, honoretur ut dominus (τι λήσεις αὐτὸν ὡς χύριον, 5,1). lli itaque viri perferebant epistolam apostolorum et seniorum ;
Quo magis sententia sit fide digna, et scripto traditur et praeter Paulum et Barnabam alii eliguntur qui et epistolam perferant et sententiam latam explicent, ne scil. perturbatoribus illis suspecti esse possint Paulus et Barnabas; nam si hi soli perferrent sententiam, quid homines suae sententiae amantissimi non moverent suspicionis?
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v. 23 scribentes per manus eorum, γράψαντες est anacoluthon , refertur ad τοῖς 600-5066 xat τοῖς πρεσβυτέροις v. 22; quale anacoluthon etiam apud profanos non infrequens est (cf. Blass, Grammatik des neutest. Gr. p. 278 seq.). Scripserunt per eos i. e. mittunt scriptum per eos ad fideles : Apostoli et seniores fratres non esse legendum xa: ci 05. cum lextu recepto hodie critici generatim agnoscunt et probatur 16,4 loco parallelo; sese appellant fratres, ut arctam coniunctionem et caritatem cum fratribus, cum fidelibus ad quos scribunt profiteantur, his qui sunt Antiochiae et Syriae et Ciliciae, fratribus ex gentibus, v. 7 seq. acta et dicta sunt. Proinde post conventum apostoli id quod statuerant omni multitudini annuntüant, scil. gentes non esse cogendas neque ad circumcisionem neque ad observationem legis. Contra hanc sententiam spbintroductos falsos fratres sese opposuisse, ex 115 quae Gal. 2,3-5 narrantur, facile patet. Quam oppositionem Lucas refert v. 7 cum autem magna conquisitto fieret, iterum ζήτησις, uti v. 2, illis scil. postulantibus circumcisionem, surgens Petrus dixit ad eos : viri fratres, en fideles alloquitur, vos scitis « fortasse aderant qui olim illum accusaverant circa Cornelium » (CÀr.), quoniam αὖ antiquis diebus Deus in nobis elegit, in vobis i. e. inter vos, in vestra hac terra palaestinensi, per os meum audire gentes verbum evangelii et credere; cf. 10,15-11,18; cum dicatur αὖ antiquis diebus colligit Weiss fontem aliquem, in quo historia Cornelii multo longiore temporis intervallo separata fuerit, quam in Act. cap. 10 a cap. 15. Sed criticus non attendit referri in Act. mox post Pauli conversionem , et ex ipso Pauli testimonio ab 9,20-15,1 praeterierunt anni septemdecim, et Act. 21,16 Mnason Cyprius dicitur antiquus discipulus; ergo | tempus ab initiis rei christianae usque ad 21,16 iam sufficit ad « an- Gquitatem » ; v. 8 et qui novit corda Deus testimonium perhibuit illis, pro illis scil. admittendis sine ullis ambagibus, sine ulla per legem praeparatione ipse Deus, cordium scrutator, testatus est dans (iliis) ^ Spiritum sanctum sicut et nobis 10,45; 11,17, v. 9 et nihil discrevit inter nos et illos fide purificans corda eorum; διέχρινεν, vide 11,19 graece; dicit purificans , uti didicit 10,15. In illo eventu satis declaratur divina dispositio. Accedit ne Iudaeos quidem spem aliquam salutis in lege ponere posse, verum in ea experiri onus quod portare non possint, et unam salutis viam collocari in Christi gratia. Ad quid itaque lex imponeretur gentibus? v. 10 nunc ergo quid tentatis Deum imponere iugum super cervices discipulorum; « ille tentat Deum, qui aliter quam ipse praecepit famulari ac placere nititur » (Beda). Deus enim testatus est fidem sufficere ut gentes admittantur; ergo infert Petrus, qui legem insuper postulat, tentat Deum (Ca:.). Eum tentare dicitur, qui opem ab eo exigit, ut aliquid contra vel secus fiat ac Deus vult (Patr.); aliis verbis qui mensuram spei nobis propositae (in rebus sperandis et in modo sperandi) vel non attingit vel excedit; proin Deus dicitur tentari diffidentia (pusillanimitate) et praesumptione (cf. quae notavi ad Is. 7,19 et ad Matth. 54,7); cf. 5,9; et quale sit iugum quod contra Dei voluntatem a gentibus suscipi ac portari volunt, addit quod neque patres nostri neque nos portare potuimus, perfecte implere potuimus; nulla enim aetate populus Israel legem ut debebat observabat ; vide 1,53, Ioan. 7,19. Unusquisque debebat sibi fateri se suis viribus non posse semper et constanter cuncta legis praecepta observare; unde plane absurdum est tale onus Deo invito velle gentibus imponere. Nos ipsi quibus lex data est, salutem haurimus et quaerimus non ex lege, v. 11 sed per gratiam Domini Iesu Christi credimus salvari, quemadmodum et illi; hic offenduntur critici (Hilg. Wendt) eo quod Petrus loquatur modo paulino; quare Lucam sermonem ita composuisse ut omne discrimen et dissidium doctrinae inter Petrum et Paulum tollatur et evanescat (H?ig. aliique ex > schola tubingensi »). Verum isti critici non videntur unquam legisse Gal. 9,15. 16, ubi ipse Paulus loquens ad Petrum exponit quid ipse et. Petrus et fideles Iudaei probe intellexerint : nos natura ludaeii. e. tu et ego aliique Iudaei, scientes quod non iustificatur homo ex operibus legis, nisi per fidem Iesu Christi, et nos in Iesum Christum credidimus, ut iustificaremur ex fide Christi (Gal. 2,15. 16). Unde Paulus ipse testatur Petrum in eadem secum fide ac persuasione esse; immo iis ipsis verbis ei in memoriam revocat quid ipse Petrus iu hac legalium quaestione publice pronuntiaverit. — Quasi ex tripode pronuntiat H:/g. orationem hanc Petri hic plane immerito poni et esse interpolationem auctoris ad Theophilum (sie hat hier überhaupt kein Hausrecht, muss als Einschaltung gelten). Haec Petri expositio reverenti silentio excipitur; v. 19 (acuit autem omnis multitudo; ex altera lectione effertur : cum assensissent simul seniores iis quae a Petro dicta erant, tacuit etc. Plerique igitur verois acquiescunt; alii saltem non palam obloquuntur, videntes ab iis ipsis ad quos provocaverant gentes non adigi. Animis ita dispositis optima erat occasio, ut miris Dei gratiis inter gentes expositis quae esset revera Dei dispositio etiam magis declararetur et ita omnes assumptioni gentium omnino conciliarentur. Qua occasione utuntur qui causam gentilium propugnabant : et audiebant Barnabam et Paulum, Barnabas missus ab ecclesia hierosolymitana Antiochiam (11,22) plebi magis notus erat, ideoque priore quoque loco hic ponitur, quia aptior videbatur ad persuadendum vir magis notus qui diu in urbe versatus erat (cf. 4,36. 37), narrantes quanta Deus fecisset signa et prodigia in gentibus per eos; consulto efferunt signa et prodigia; hisce enim quam clarissime testatur Deus se velle et approbare illam praedicandi rationem, quam observarint et quam iudaizantes impugnarint. Unde talis rerum expositio mirum in modum confirmabat doctrinam a Petro declaratam et magnopere idonea erat ad animos gentibus conciliandos. Cum apostoli convenerint videre de verbo hoc (v. 6), ea de re deliberare quid necessarium, quid utile esset ad disceptationes tollendaset ea constituere, quae lites componerent, dubitari non poterit, quin de illis quoque egerint, quibus commercium gentilium cum ludaeis facilius redderetur et aversio Iudaeorum a gentibus auferretur. Talia quoque in conventu apostolorum acta esse, non solum re ipsa suadetur, sed ostenditur quoque Gal. 2,10, ubi Paulusunum ex illis affert, quae ad animos ludaeorum placandos et murum illum separationis destruendum (cf. Eph. 2,14) erantstatuta : tantum ut pauperum memores essemus i. e. pauperum ludaeo-christianorum. Alterum eius rei documentum nobis ipsa Iacobi oratione praebetur; is enim conventu illo habito, pariter sicut Petrus, coram populo ea explicare et persuadere videtur quae antea iam discussa et decreta erant. Loquitur 1800bus; eius enim auctoritas, utpote legis observantissimi, plurimum valebat apud iudaizantes; erat simul episcopus eius ecclesiae in qua conventus habebatur (cf. Cornely, Introd. 1119. ed. p. 600 seq.) ; 10quitursecundo loco nihilominus; proin Petrum principem apostolorum etiam ea in re facile videris agnosci. Apte loquitur post narrationem Barnabae et Pauli, ex qua discere poterant iudaizantes quae olim in Cornelio essent facta etiam in gentibus Deo operante evenisse; inde satis demonstrari Dei voluntatem. Hisce, nisi velint esse contumaces, . bene erant parati ad doctrinam. Summa eius orationis haec est: quod Simon re gesta ostendit, idem ἃ prophetis iam est indicatum ; quare gentes non sunt onerandae; sed quo commercium cum eis nobis ludaeis facilius reddatur, gentes a quibusdam gentium moribus debent abstinere; v. 13 οἱ postquam tacuerunt, loqui cessarunt, respondit lacobus ex sua quoque parte ad quaestionem agitatam v. 7, dicens : viri fratres, audite me, v. 1& Simon narravit, Lucas eo nomine in Act. utitur solum aliorum sermones referens (10,5. 17. 18. 32; 11,13); lacobus nomen adhibet in urbe inter Iudaeos vel unice vel magis notum, quemadmodum primum Deus visitavit 5604010 prospexit, curavit, sumere er genttbus populum nomini suoi. e. sibi adsciscere ex gentibus populum; dicitur nomini suo i. e. sibi, suo cultui, suae de se revelationi; populus enim Dei is dicitur super quem invocatum est nomen Domini (vide de notione nominis δὰ Matth. 6,9). In Petri narratione cernitur modus quo Deus ex gentibus vocet ad populum nominis sui ; scil. sine circumcisione; idem iam in prophetiis continetur; v. 15 et Auc modo vocationis concordant verba prophetarum, sicul scriptum est : v. 23 scribentes per manus eorum, γράψαντες est anacoluthon, refertur ad τοῖς ἀποστόλοις χαὶ τοῖς πρεσξυτέροις v. 22; quale anacoluthon etiam apud profanos non infrequens est (cf. Blass, Grammalik des neutest. Gr. p. 278 seq.). Seripserunt per eos i. e. mittunt scriptum per eos ad fideles : Apostoli et seniores fratres non esse legendum xoi οἱ 05. cum textu recepto hodie critici generatim agnoscunt et probatur 16,4 loco parallelo; sese appellant fratres, ut arctam coniunctionem et caritatem cum fratribus, cum fidelibus ad quos scribunt profiteantur, his qui sunt Antiochiae et Syriae et Ciliciae, fratribus ex gentibus, salutem; fratres antiocheni nominantur primo loco, cum in ea metropoli Syriae disceptatio orta sit; dirigitur epistola ad ethnico-Christianos quos secum fratres nominant in Syria et Cilicia; iis in regionibus Paulus multum laboravit (cf. Gal. 1,21) ibique cum plurimi quoque 100861 incolerent haec disceptatio agitabatur; Tarsus, Pauli > patria, metropolis erat Ciliciae. Iis itaque speciali ratione decretum mittitur; verum, ubi eaedem conditiones, eademque vel necessitas vel opportunitas propter commercium cum Iudaeis inveniebantur, ibi quoque decretum esse promulgatum et valuisse quamdiu ratio eius requirebat, discimus ex 16,4. Primo exponitur occasio et necessitas scribendi
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v. 2& quoniam audivimus quia quidam ez nobis exeuntes turbaverunt vos verbis &xápa- Ec», eodem verbo apostolus iudaizantium conatus artesque malas designat Gal. 1,7; 5,10; evertentes animas vestras, destruentes, corrumpentes scil: falsa doctrina; « animas quae iam firmatae erant ἀνασχευάζοντες quasi in aedificio quae ab illis facta erant ponentes » (Chr.), quibus non mandavimus, paucis sed efficacibus verbis pernicies et fraus iudaizantium depingitur omnique auctoritate destituti ecclesiarum perturbatores et adversarii apostolorum palam traducuntur. Dein exponitur, quibus obviam ire censuerint et destruere eorum conatus v.:25 placuit nobis collectis $n. unum -evoyévet; ὁμοθυμαδόν postquam unanimes facti sumus, postquam scil. omnium consensu singula sunt discussa et statuta, 6017676 viros et mittere ad vos cum animas suas, qui non dubitarunt se suamque vitam omni periculo ac discrimini exponere, pro nomtne Domini nostri Iesu Christi, ut nomen eius ubique annuntiarent et notum facerent; alludunt ad persecutiones Antiochiae , Iconii, Lystris contra eos factas. Laus Pauli et socii ora eorum obstruxit (CÀr.); nam eo elogio donantur ad sinistram de puritate fidei illorum opinionem ex animis Iudaeorum, si quam illi conceperant, abolendam; ambo enim neophytorum libertatem propugnantes invidiam incurrerant iudaizantium (Caím.). Prudenter alii quoque mittuntur, « ne utervis suspectus esset quia dogma illud amplexus erat » (CAr.); unde consultum erat ut decretum per alios perferretur et promulgaretur;
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v. 97 misimus ergo 1%- dam et Silam, qui et 1psi vobis verbis referent eadem ; ergo refertur ad v. 25; eadem quae litteris continentur etiam verbis explanabunt; Weiss hic adnotat, si idem dicere debent, quod etiam Paulus et Barnabas dicunt, plane superflue eos mitti; criticus non videt, cur valde prudenter et opportune propter iudaizantes eligantur Iudaei hierosolymitani; si ageretur de scriptore profano certe vidisset; sed suum « redactorem » sibi fingit satis ineptum, qui in v. 19.99 totam addiderit multitudinem, ecclesiam, de qua in v. 6 nihil continetur, et qui | proin illam contradictionem et fontis historici perversionem narrationi asperserit. Sed quis non videt varios distingui conventus? Iam sollemni formula declaratur quid constitutum sit
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v. 28 visum est enim Spiritui sancto et nobis nihil. ultra imponere vobis oneris quam haec necessaria,
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v. 29 ut abstineatis vos ab immolatis simulacrorum et sanguine et suffocato et fornicatione; vide ad v. 90; tria priora utique necessaria sunt ratione habita commercii cum Iudaeis; sunt itaque propter conditionem et. aversionem Iudaeorum necessaria ; proin pro illis quibus ea prohibentur possunt dici simpliciter necessaria secundum mentem apostolorum. Quare immerito oggerit Weiss vocem τῶν ἐπάναγχες non congruere cum v. 21; a quibus custodtentes vos bene agetis, «b πράξετε, bene vos habebitis, feliciter vivetis (Lap.); aderit pax et concordia; εὖ πράττειν est graeca formula in epistolis (B/.; cf. Eph. 6,21), sicut etiam : valete, ἔρρωσθε; cf. 21,80, uti eadem graeca usi sunt formula in initio χαίρειν. Haec itaque illis praescribuntur, imponuntur novo titulo eousque inaudito, non vi legis mosaicae (Lev. 17), sed auctoritate apostolorum, qui simul profitentur suum decretum dirigente ac docente Spiritu sancto esse confectum. Exercent ergo potestatem legiferam, praecipiunt cum auctoritate; sciunt se duci per Spiritum sanctum. En, ita iam opere manifestantur quae Iesus dedit ac promisit; cf. Matth. 18,18. Ioan. 15,96; 15,96 ; 16,13. Bene notat δἰ. : > multi fidem universam huius decreti impugnarunt, innixi maxime Pauli verbis Gal. 29,6 seq. cur vero Paulus decretum commemoraret? num auctoritate egebat apostolorum ad praecepta sua iniungenda, cum semper praedicet se illis non mino- - rem esse? itaque nihil est, cur de Lucae fide dubitemus ». Etiam melius, cur decreti non mentionem faciat, respondet Cornely, Introd. III. 9. ed. p. 33*; agebatur quippe apud Galatas nullatenus de sententia reprobata : nisi cireumcidamini, non potestis salvari; quaestio erat plane alia, cf. Gal. 3,3 (cf. Cornely l. c. p. 422 seq. et eius Comment. in Gal.). Alio modo fidem narrationis convellere studet Weizs. (p. 179 seq.); tale decretum aliquando exstitisse et habere proin auctoritatem historicam concedit. At negat co tempore in conventu apostolorum esse conditum. Cur negat? respondet : decretum ratione addita 8 Iacobo eo loco non solvit quaestionem in Ierusalem propositam; neque enim decernitur quid gentiles debeant observare, ut sint christiani, sed iis praescribitur, quid observare debeant, ubi cum ludaeis versantur; quaestio de communione fidei non soluta est. — Sed quaestio in Ierusalem agitata habetur v. 5; et si quis legit : nihil ultra vobis imponere etc. habet clarum ad quaestionem responsum. — Decreto hoc solum declaratur gentibus non imponit observationem legis mosaicae. De Iudaeo-christianis nihil decernitur. Unde Iudaeochristiani poterant pergere in stricta observatione, qua fieri poterat, ut ἃ mensa ethnico-christianorum et eorum conviviis abstinerent; cuius rei exemplum habes Gal. 2,19. Pariter iudaizantes decreto illo non impediebantur, quominus persuadere niterentur gentilibus, ut essent perfecti christiani, eodem plane censu et ordine cum Iudaeochristianis, requiri observationem: legis. Id quod apud Galatas revera tentabant. — De observatione decreti etiam tempore posteriore vide quae afferunt Schenz l. c. p. 172 seq., Cornely, Intecod. III]. c. Pars dogmatica observationem legis mosaicae non esse ad salutem necessariam neque eam a gentibus exigi posse, utique semper valuit et valet. Pars disciplinam spectans de tribus illis prioribus pertinebat proprie ad eos ad quos decretum ipsa inscriptione dirigitur; debuit observari quamdiu conditiones erant eaedem; cessabat vero eo ipso temporis decursu mutatione conditionum, v. g. quando iam nulla ratio erat habenda Iudaeorum. Postmodum unum v. g. de comestione sanguinis iniungebatur iterum variis conciliis particularibus ob varias rationes; pariter consultum erat neophytis idolothyta interdicere. Ceterum vide quomodo in alia ecclesia Paulus de ea quaestione statuat (1 Cor. 10,25). | In altera lectione effertur illos ce/ertter Antiochiam descendisse, sane prae gaudio et desiderio, ut fratribus quos iudaizantes turbaverant et qui non sine aliqua forte anxietate decretum apostolorum ex lerusalem praestolabantur, consolationem pacemque optatissimam perferrent;
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v. 30 1/8: ergo dimissi ἐν ἡμέραις ὀλίγαις descenderunt Antiochiam et congregata multitudine tradiderunt epistolam;
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v. 31 quam cum legissent, gavisi sunt super consolatione; summa enim epistolae est eos liberos esse 8 lege mosaica et qui contra docuissent, nulla ratione ab apostolis esse missos, sed esse perturbatores. ludas et Silas etiam agunt quod ipsis in epistola v. 27 erat iniunctum ;
15:32
v. 32 Iudas autem et Silas et tpsi cum essent prophetae (cf. 13,1) verbo plurimo consolati sunt fratres et confirmaverunt; suo exemplo praeeuntes iudaizantibus, ut amice ac familiariter agerent cum eis;
15:33
v. 33 facto autem 10+ aliquanto tempore dimissi sunt cum pace a fratribus, vade in pace, 1te in pace (16,21. Luc. 7,50) formula est hebraea qua discedentes valere iubentur (B/.); ergo a coetu fidelium datur illis potestas redeundi ad eos qui miserant illos, et eo fideles simul declarant illos munus ab apostolis iniunctum explevisse. Recte addi apud aliquos testes (C D mu minusc sah ph c* gig) v. 34 patet ex v. 40, neque contradicitur eo addito ei quod modo dictum est. Nam in v. 33 a coetu fidelium expleto munere illis abeundi fit potestas; nunc explicatur quid utrique visum fuerit agere
15:34
v. 34 tisum est autem Silae ibi remanere; Iudas autem solus abiit Ierusalem; merito retinet B/. hunc versum. Nulla iis incumbebat necessitas ᾿ redeundi lerusalem, neque ex v. 22, neque ex v. 27. VideturSilas iam animo sibi proposuisse annuntiationem evangelii inter gentes. Cum Silas esset ἡγούμενος in fratribus, eius Antiochiae commoratio longior et sponte facta non poterat non esse utilitati gentilibus conversis eorumque cum ludaistis commercio et consuetudini; huius enim viri tantae auctoritatis exemplum videbant illi. Paulus electo Sila comite ac socio prius visitat ecclesias, quibus antea iam praedicaverat, ecclesias Syriae, Ciliciae, Lycaoniae iisque decretum apostolorum tradit. Timotheo quoque assumpto per Phrygiam et Galaticam regionem venit Mysiam. Inde visione quadam vocatur ut pergat in Macedoniam; Troade alius ei adiungitur socius, Lucas. Praedicatur evangelium Philippis, Thessalonicae, 2620080 , Athenis, et longiore commoratione Corinthi. Ab hac urbe navigavit Ephesum ; ab Epheso per Caesaream et Ierusalem rediit Antiochiam.
15:35
v. 35 Paulus autem et Barnabas demorabantur Antiochiae docentes et evangelizantes cum aliis plurimis verbum Domini ;
In hac commoratione antiochena accidisse illud quod Gal. 2,12 seq. narratur, iam Beda, Salm. aliique adnotant. Cur Lucas id omiserit, critici et vituperant et inquirunt. Sed cur eius rei mentionem faceret? Nulla erat in doctrina dissensio, uti ex Gal. 2,6. 16 seq. evidenter patet; pariter elucet Petrum alias, quando non exsistebat occasio offensionis Iudaeorum, « gentiliter vixisse », proin commercium cum neophytis omnino habuisse. Cum itaque talis fuerit consensus et doctrinae et. conversationis inter Petrum et Paulum, Lucas non debuit referre cur semel in occasione satis difficili Petrus censeret parcendum esse praeiudiciis Iudaeorum, Paulus vero damnum quoddam neophytorum averti debere existimaret. Paulus id commemorat aptum pro Galatarum institutione ; id in epistola scribit magis ut rem privatam; Lucas, scriptor rerum, id omisit, quia ad rerum quas tractat cognitionem nihiladdit. Si autem Weizs. contendit Petri modo agendi quem in conventu observarit plane excludi illud quod Gal. 2,192 referatur, solum ostendit se minime perspexisse decreto illo gentiles solum li- | beros declarari a legis observatione. Porro si Paulus Iudaeis factus est Iudaeus, ut Iudaeos lucrifaceret (1 Cor. 9,19), cur non etiam Petrus non obstante oratione illa 15,13 seq. ?
15:36
v. 36 post aliquot autem dies, non diu itaque Antiochiae docebat Paulus, postquam ludas abiit, dizit ad Barnabam Paulus : revertentes visitemus fratres per universas civitates, in quibus praedicavimus verbum Domini, quomodo se habeant; pro more veri apostoli tenetur sollicitudine omnium ecclesiarum (2 Cor. 11,98); simul scit sua praesentia fore ut aliquid gratiae spiritualis tribuatur fidelibus (Rom. 1,11) et opus esse, ut grex visitetur a pastore , ut infirma consolidet, aegrota sanet, confracta alliget, abiecta reducat , quaerat quod perierat (Ez. 35,4. 16). Verum ibi exsütit aliqua dissensionis causa
15:37
v. 37 Barnabas autem volebat secum assumere et Ioannem qui cognominabatur Marcus, qui eius erat consobrinus (Col. 4,10);
15:38
v. 38 Paulus autem rogabat eum ἠξίου iustum , aequum iudicavit et congruum, )ו qui discessisset ab eis de Pamphylia 13,13 « vel metu persecutionis vel fuga laboris vcl amore matris degentis in Ierusalem » (Lap.), et non isset cum eis in opus, non debere recipi; deesse adhuc in eo animi fortitudinem ac constantiam et robur ad labores tolerandos Paulus censuit; ipse enim cum esset vir tenax propositi et fortissimae in rebus exsequendis constantiae minime tolerare potuit speciem inconstantiae et infirmitatis; unde cum uterque in sua permaneret sententia, pro qua utrique non deerant rationes probabiles ac graves
15:39
v. 39 facta est autem dissensio 20050005 , irritatio, e vehementi scil. studio eius quod unus secus atque alter magis expedire existimabat (Patr.); est irritatio illa, qua duo aut intellectu aut voluntate, aut utroque inter se dissentiunt; Paulus zelo ductus iustitiae renuebat in suum comitatum Marcum esse admittendum ; Barnabas zelo mansuetudinis ac lenitatis consulebat esse recipiendum ; putabat enim aetati esse aliquid veniae dandum, quod tiro molestiis inter initia succubuerat (Salm.) ; > noli hoc delictum putare; non enim commoveri malum est, sed irrationabiliter, nulloque iusto flagitante negotio commoveri » (Beda); ita wt discederent ab invicem, et Barnabas quidem assumptoMarco navigaret Cyprum, ubi scil. ipse Cyprius genere (54,36), praedicaverat antea (13,4 seq.); hae igitur ecclesiae etiam visitandae erant. Dissensio facta est, non inimicitia neque contentio (οὐχ ἔχθρα οὐδὲ φιυλονειχίλ); plurimum vero Marco profuit haec pugna; Pauli nempe severitas convertit illum; benignitas autem Barnabae fecit ut ne relinqueretur (C/r.). Fortasse Paulus ideo quoque discessum Barnabae non impedivit, quia ille Antiochiae non satis constantem se praesliterit in iuribus neophytorum defendendis (Gal. 29,13). Ceterum irritationem illam mox cessisse discimus, cum Paulus mox iterum habuerit Barnabam socium (1 Cor. 9,6), imo et Marcum (Col. &,16). Dissensione id quoque commodi allatum est, ut visitarentur plures ecclesiae eodem tempore;
15:40
v. &0 Paulus vero electo Sila profectus est traditus gratiae Dei a. fratribus; cf. 14,25; exinde Silas fidelis est Pauli socius 16,19 seq. 17,5 seq. 18,4. 2 Cor. 1,19. 1 Thess. 1,1. Non miraberis, criticum virum Weiss rem melius scire: nam statuit Silam non fuisse Antiochiae eo tempore ex v. 33; unde pariter a fide historiae alienum esse modum quo hic Paulus dicatür iter suum apostolicum coniungere cum approbatione suae praedicationis, quae facta sit in Ierusalem. Verum eadem approbatio a Paulo quoque asseritur (Gal. 2,6) et quamvis Silas in lerusalem profectus esset — quod nequaquam ex v. 33 sequitur, unde scit « criticus » eum non redisse Antiochiam et quid de 16,19 seq.? ibi et in sequentibus Silam socium esse Pauli, Weiss quoque agnoscit! v. ₪1 perambulabat autem Syriam et Ciliciam, confirmans ecclesias; etiam hic mirantur aliqui critici ecclesias commemorari , de quarum fundatione antea non fuerit mentio; at dictum est Paulum Tarsi versari (9,30; 11,25) et eo ipso quod Paulus post v. 36 has ecclesias invisit, satis indicatur ibi Paulum praedicasse, id quod cum Gal. 1,21 bene congruit. Ergo non est, cur ingenia critica turbentur; additur apud quosdam testes : praecipiens custodire praecepta apostolorum et sentorum; 118. enim ecclesiis inscripla sunt v. 23. Ex Antiochia iter faciens per Syriam et Ciliciam tandem in Lycaoniam venit 16,1 pervenit autem Derben et Lystram; cf. 18,6; et ecce discipulus quidam erat ibi, Timotheus, filius mulieris tudaicae fide- > [is, patre gentili; hic itaque iam in primo itinere apostolico ad fidem accesserat et ex co tempore plurimum fide et zelo se fratribus probaverat;
15:1
On returning to Antioch, both were again sent to Jerusalem, where they consulted the Apostles about the obligation of circumcision (Acts 15:1-26). They then planned to return to Asia Minor to visit the communities founded on the previous mission. …
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… Against the Judaizers who wanted to subject all converts from the Gentiles to circumcision, the Apostles took a stand at the assembly of Jerusalem (Acts 15:1 ff.) and above all St. Paul, who repeatedly demonstrated the uselessness of the rite after the redemptive death of Christ (cf. Gal. 5:2 ff.; 6:12 ff.; Col. 2:11 ff.; etc.).
… These demanded that the pagans converted during Paul's first apostolic journey be subjected to circumcision and to the obligation of observing the Mosaic law (Acts 15, 1).
18-19). About ten years later he had taken part in the Council of Jerusalem (Acts 15:1 ff.). …
… They insisted first of all on the necessity of circumcision (Acts 15:1), a rite that repelled the great majority of the gentiles.
15:2
… from there (Acts 18:23). At A. arose the dispute over the relations of the legal observances with the new religion (Acts 14:26-15:1); therefore the solution given by the Apostles assembled for that purpose at Jerusalem was first communicated to A. (Acts 15:2-32). There too we find St. Peter (Gal. 2:11) as head of that community (Eusebius, Hist. eccl., 3, 36: PG 20, 228), although we do not know the date and duration of his governance.
I. ORIGIN. - In the New Testament the πρεσβύτεροι of the various Churches are mentioned several times: at Jerusalem they take an active part in the administration of the Church, alongside St. James, the Lord's brother (Acts 11:30; 15:2, 4, 6, 22, 23; 16:4; 21:18). In the Churches founded by St. Paul a college of presbyters is regularly established by the Apostle himself for the spiritual government of the Christian …
15:4
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… Therefore they institute the deacons (Acts 6, 1-6) and the presbyters (Acts 14, 23; cf. 15, 4, 6, 22 ff., etc.). …
15:6
… Colson, L'évêque dans les communautés primitives, Paris 1951, pp. 21-26). He stands out not only as the president, but above all as the bond of unity of the college of presbyters, who gather around him (Acts 21:18-19), as previously around the Apostles (ibid. 15:6-29). In the same community, from the very beginnings, the seven ministers of the tables had been appointed (ibid. 6:1-7), commonly regarded as deacons (cf. S. Bihel, De septem diaconis, …
15:7
Whether this personage was a pagan, one of those "God-fearers" to whom the centurion Cornelius also belonged (Acts 10:2), is not certain; indeed, Peter's statement (Acts 15:7) that God had chosen him for the first conquests among the Gentiles would seem to exclude it. The eunuch could have been a Jew (there were many in Upper Egypt, as the Elephantine papyri …
… the apostolic catechesis; indeed, one may say that the first act of solemn magisterium of the Church, gathered in council at Jerusalem under the presidency of Peter, had as its object the primacy of the obligation of faith over all other obligations (Acts 15:7 ff.; cf. 10:34-43). St. John also declares it expressly: "This is the law that God imposes on us: to believe in his Son" (1 Jn 3:23); faith is the victory over the world (ibid., 5:4 ff.). …
First of all: the early Church, that of Jerusalem, is in no way an amorphous society of devotees or enlightened persons; it has instead its uncontested leaders, the Twelve, and a supreme head, who takes initiatives (Acts 1:15-26) and claims the right to regulate disputes (Acts 15:7 etc.). …
15:10
… plan made serve to demonstrate practically to man his incapacity to be righteous without the aid of Grace (Gal. 3:19; Rom. 5:20). Only through this could the true heirs of the faith and of Abraham's promises observe the L.: an unbearable yoke (cf. Acts 15:10) of innumerable and minute prescriptions, almost as many stumbling blocks on the path of moral and religious life.
15:12
Primacy of Saint Peter and of the Roman Pontiff
… Christian communities (ibid. 9:32). His authority was decisive for admitting the Gentiles to the faith (ibid. 11:18) and later manifested itself more solemnly in the Council of Jerusalem, which he presided over (ibid. 15). His speech settled the controversy (ibid. 15:12), since James did no more than confirm it with the authority of Scripture and indicate the practical way of receiving the Gentiles (ibid. 15:13-21). The question examined by the Council …
15:13
James, a brother of Jesus, was the first bishop of Jerusalem; cf. Acts 15:13; 21:18; Gal. 1:19; 1 Cor. 15:7; Hegesippus relates many things about him (Eusebius, Hist. eccl., II, 4-6; PG 20, 197 ff.).
In Jerusalem, on the morrow of the dispersion of the Apostles (ca. 44) caused by the persecution of Herod Agrippa (Acts 12:3), James, the brother of the Lord (Gal. 1:19), became the recognized head of the local Church (Acts 12:17; 15:13; 21:18-19; Gal. 2:9, 12; cf. Hegesippus, in Eusebius, Hist. eccl., II, 23; PG 20, 195), with all the prerogatives of a bishop (cf. J. Colson, L'évêque dans les communautés primitives, …
Primacy of Saint Peter and of the Roman Pontiff
… solemnly in the Council of Jerusalem, which he presided over (ibid. 15). His speech settled the controversy (ibid. 15:12), since James did no more than confirm it with the authority of Scripture and indicate the practical way of receiving the Gentiles (ibid. 15:13-21). The question examined by the Council had been raised by Barnabas and Paul. …
15:14
I. LIFE. - His name occurs in the New Testament in four forms: Σιμεών (Simeon, from Sim'ōn, a Semitic form: Acts 15:14; 2 Pt. 1:1), Σιμιών (Simon, the more common form, a Hellenized abbreviation of the preceding), Κηφᾶς (Latin Cephas, a transcription of the Aramaic Kēphá', which means "rock"), Πέτρος …
Recently the hypothesis has been advanced (S. Giet) that the Symeon who spoke at the Council of Jerusalem (Acts 15:14) is not Peter (of whom mention is made in v. 7), but this S., the "Niger." The hypothesis, which rests on a sporadic tradition of the 4th century in Antioch (recalled by Chrysostom, …
15:16
Amos (Hebrew 'Āmōs «Who Bears a Burden», distinct from the name of Isaiah’s father 'Āmōs «Robust»)
… This oracle is held to be messianic both in the Talmudic tradition (Sanhedrin, 96 b), which relates it to Dan. 7:13-14 (the "Son of Man" who receives eternal and universal power), and in the Christian tradition, where it is cited as a messianic prophecy in Acts 15:16-17 by St. James. …
15:19
III. DISCIPLINE OF CHRISTIANITY. - 1. Before the CIC. - At the Apostolic Council of Jerusalem fornication is prohibited, and therefore also all incestuous unions condemned in the Pentateuch (Acts 15:19-21). St. Paul excludes from the community of Corinth a man who had taken his stepmother as his wife (1 Cor. 5:1-8). From the 4th century onward the Councils sanction grave penalties …
15:20
… strangling, or drowning; the Hebrews are forbidden to eat the flesh of strangled animals, that is, whose blood has not entirely flowed out. At the dawn of Christianity the Jewish Christians wanted the Gentile Christians also to observe this prescription (Acts 15:20; 29).
… Christianity immediately considered f. as illicit; the Apostolic Council of Jerusalem expressly forbids it to Christians newly converted from paganism (Acts 15:20); St. Paul declares excluded from the Kingdom of God, together with adulterers, also fornicators (1 Cor. 6:9). On the line of apostolic thought, the patristic tradition remained unanimous. …
In the "Western" recension of the text (v. ACTS OF THE APOSTLES, 5) of Acts (codex D etc.), where the obligation to abstain from the strangled is omitted (Acts 15, 20, 29), the decree takes on an anachronistic meaning that no longer reflects the Judaizing controversy. …
… prescriptions, particularly those concerning circumcision, which they oppose to Baptism, the observance of the Sabbath in place of Sunday, the prohibition against eating blood and the flesh of strangled animals and of what has been offered to idols (cf. Acts 15:20-20); they exclude, however, specifically, the resumption of the ancient sacrifices; they eliminate the Eucharist with everything they regard as purely ecclesiastical institution, such …
15:21
It must then be borne in mind that a great part of the apostolic preaching developed in the synagogal gatherings, in which, as Christ did (Lk. 4:16 ff.), so the Apostles, from the readings of both the Law and the prophets" (Acts 13:15; 15:21) drew material for Christian teaching. …
… of Jews, but also of Gentile Christians, to whom was sent the decree of the Council of Jerusalem (Acts 15, 23). After his separation from Barnabas, Paul, together with Silas, passing through the "Syrian Gates" went to C. to strengthen the Churches (Acts 15, 21) and then, through the climb of the Taurus to the "Cilician Gates", went to Lycaonia (Acts 15, 41). He passed again along the sea of C. on his journey from Caesarea to Rome (Acts 27, 5).
… At the Council of Jerusalem (Acts 15:21, 23, 29; 21:25) the Gentile Christians of Antioch, Syria and Cilicia were committed to abstain from idolothytes, out of regard for the Jewish Christians.
… In the subsequent period, especially in the diaspora, on that day the Jews gathered in prayer in the synagogues, to read the Bible and recite the psalms (cf. Acts 13:14, 15; 15:21; 16:13). However, this liturgical service appears linked to the sabbath day only at a later time, whereas primitive and essential, and always so, is the concept of rest. …
… 12-32; 22, 8), is punished with the death penalty (Num. 15, 32-36). On the Sabbath day not only must rest be observed, but sacrifices must also be offered to God (Ex. 46, 4): the Hebrews gathered in the synagogues to pray and to hear the word of God (Acts 15, 21; 13, 27).
15:22
Barsabas (Gr. Barasbâs, "Son of Saba or Šēbhā")
2) JUDAS B. was one of the "leaders (ἡγούμενοι) among the brethren" of the community of Jerusalem; perhaps he was a "presbyter." After the apostolic council, he was, together with Silas, sent to Antioch with Paul and Barnabas, to carry there the letter of the apostles and presbyters. Acts 15:22-34 (codex D has "Barabbas").
The author says that he wrote by means of Silvanus (5:12), or Silas (Acts 15:22, 32): this is not a simple amanuensis, but a secretary-editor, who clothed the thoughts of Peter with his style. …
Silas was a Jerusalemite or at least held a certain authority in the mother Church (Acts 15:22), from which he departed to accompany St. Paul to Antioch after the Council of the Apostles, and then throughout the second missionary journey (ibid. 15:40). At Philippi he was imprisoned …
15:23
… The Apostle preached the Gospel there after his first journey to Jerusalem (Gal. 1, 21). The churches of C. were formed not only of Jews, but also of Gentile Christians, to whom was sent the decree of the Council of Jerusalem (Acts 15, 23). After his separation from Barnabas, Paul, together with Silas, passing through the "Syrian Gates" went to C. to strengthen the Churches (Acts 15, 21) and then, through the climb …
DIDASCALIA. - This apocryphal writing purports to be "the Catholic doctrine" of the 12 Apostles and claims to have been written in Jerusalem after the "decree" of the Apostles (Acts 15:23 ff.). …
… others (Amiot, pp. 29-32), however, understand as referring to the journey mentioned in Acts 11:30 (cf. 12:25). Paul, moreover, had no interest in speaking of it, since the apostolic letter, besides being addressed to the communities of Syria and Cilicia (Acts 15:23), said nothing about circumcision, which was the fundamental article of the anti-Pauline propaganda among the Galatians. …
… In this broad sense, of the Syro-Phoenician region, the term Syria is used in the New Testament (Mt. 4, 24; Act. 15, 23, 41; 18, 18; 20, 3; 21, 3; Gal. 1, 21). Subsequent enlargements of the province reflect transfers to the pure and simple Roman administration of territories that had enjoyed a local …
15:27
Barsabas (Gr. Barasbâs, "Son of Saba or Šēbhā")
… Like Silas, he enjoyed the charism of prophecy (Acts 15:32; D adds: "full of the Holy Spirit"), which he manifested by exhorting and confirming the faithful of Antioch, in accordance with the mission he had received (Acts 15:27). Having completed the work entrusted to him, he returned to Jerusalem alone: thus v. 34 (codex D and others), which, however, is rejected by the best critics (A. Merk, Novum Testamentum …
15:28
… From the words of the Lord (Mt. 18, 20: «ubi duo vel tres congregati sunt etc.»), confirmed by the Apostles (Act. 15, 28: «visum est Spiritui Sancto et nobis etc.») some theologians deduced the divine origin of councils: a thesis upheld also by St. Gregory (Greg. …
5) The Apostles, moreover, appear fully aware of their infallibility (Acts 5:32; 15:28) and transmit their powers to their successors (I Tim. 4:11-16; II Tim. 2:2; Tit. 1:5) according to a law of succession clearly attested by St. Clement of Rome (Cor., 44, 1) and already …
15:32
Barsabas (Gr. Barasbâs, "Son of Saba or Šēbhā")
… Like Silas, he enjoyed the charism of prophecy (Acts 15:32; D adds: "full of the Holy Spirit"), which he manifested by exhorting and confirming the faithful of Antioch, in accordance with the mission he had received (Acts 15:27). Having completed …
15:36
… So they separated; B. preferred to go with Mark to Cyprus, and Paul by land retraced the itinerary of the first mission (Acts 15:36-41). The harmony among the three remained unaltered, as appears from the kindly mentions
… The "Churches of Galatia" (1:2) are, for him, those of Pisidian Antioch, Iconium, Lystra and Derbe, founded during the first missionary journey (Acts 13:14-14:21) and revisited at the beginning of the second (Acts 15:36; 16:1), or communities established only during the second journey in the territories of Tavium, Ancyra and Pessinus, inhabited by the Galatian tribes? …
15:37
… After recounting the lively dispute between Paul and B. (cf. Acts 15:37-39), he goes on to extol the activity of B. in Cyprus. …
I. THE EVANGELIST. - The Evangelist's full name was "John surnamed M." (Acts 12:12, 25; 15:37). Sometimes he is called only "John" (ibid. 5:13), more often only "M." (ibid. 15:39; Col. 4:10; Philem. 24; 1 Pt. 5:13); he therefore had a Hebrew name and a Latin surname.
15:39
… province - in whose presence the dispute of St. Paul with the false prophet Bar-Jesus took place (Act. 13, 4-12). After the Apostolic Council, at the beginning of the second missionary journey, Barnabas separated from Paul and returned to the island (Act. 15, 39). St. Paul passed through the sea of C. on the way from Caesarea to Rome (Act. 27, 4).
I. THE EVANGELIST. - The Evangelist's full name was "John surnamed M." (Acts 12:12, 25; 15:37). Sometimes he is called only "John" (ibid. 5:13), more often only "M." (ibid. 15:39; Col. 4:10; Philem. 24; 1 Pt. 5:13); he therefore had a Hebrew name and a Latin surname.
… Barnabas proposed taking along again his cousin Mark, who on the first journey had abandoned them at Perga in Pamphylia (Acts 13:13). Paul opposed this energetically, even renouncing the company of Barnabas, who departed with Mark for Cyprus (ibid. 15:39). Barnabas's place was taken by Silas (v.) or Silvanus, who had excellent qualities besides the privileged status of Roman citizenship (cf. ibid. 16:37). The journey's first destination …
15:40
Silas was a Jerusalemite or at least held a certain authority in the mother Church (Acts 15:22), from which he departed to accompany St. Paul to Antioch after the Council of the Apostles, and then throughout the second missionary journey (ibid. 15:40). At Philippi he was imprisoned with Paul and then released with marks of deference, because he too enjoyed the right of Roman citizenship (ibid. 16:19-40). At Beroea he was momentarily …
15:41
… (Acts 15, 23). After his separation from Barnabas, Paul, together with Silas, passing through the "Syrian Gates" went to C. to strengthen the Churches (Acts 15, 21) and then, through the climb of the Taurus to the "Cilician Gates", went to Lycaonia (Acts 15, 41). He passed again along the sea of C. on his journey from Caesarea to Rome (Acts 27, 5).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.