ACC ~ Acts 15 v13 - 21

OVERVIEW:

In modern times there is much debate over the sources for the speeches in Acts. The discrepancies between the matters dealt with by Peter, the circumcision of Gentiles and whether they are subject to the Mosaic law, and the matters in James’s speech, some dietary and other norms, raise the problem. Most modern commentators distinguish between at least two events, each of which is seen reflected in the two speeches given, and Luke’s use of them to explain the eventual separation of the church from Judaism. “In this chapter one has to distinguish the historical background of what is recounted from the Lukan literary presentation of it and what seems to have been the Lukan telescoping of materials, and to reckon also with the relation of what is recounted here, not only to other things yet to come in Acts, but also to Galatians 2.” The Fathers’ focus is primarily on the significance of this process as an example to the church in its deliberations and on the message about the nature of salvation in Christ as seen in relation to the law. The momentous nature of the events, the refusal to see the law as intended for the Gentiles, could have made for tumultuous proceedings, jockeying over who would speak and whose will would win out. That this was not so illustrates how these men lacked arrogance and conceit (CHRYSOSTOM). Chrysostom discerns an orderliness in the sequence of speakers, one that begins with actors outside Jerusalem and ends in Jerusalem with the one in authority there giving a final and practical conclusion to the events. The order of speakers follows the order of action, authority and geography. The prior speeches gave historical evidence, while James teaches from the Scriptures and shows the consistency of these events with the calling of Israel from among the Gentiles in order that they may become a beginning of the extension of salvation to all nations (CHRYSOSTOM). The Fathers do not seem to be aware that the enactments legislated for the Gentiles pertain to the Noachic laws. James’s use of the prophets makes two important points: the history of Israel is an argument to the nations that they convert to God, but more importantly, according to Cyril of Alexandria, when this history is interpreted in Christ, we see how God’s rebuilding of David’s dwelling is not a call to observe the law but to a new creation in Christ. Bede, understanding David’s dwelling as the law, interprets the prophecy as Christ’s fulfillment and extension of it throughout the world. While Peter’s experience demonstrated this, James’s reasoning from what was written in the prophets and from the resurrection affirms what was not written, that the law had become a scandal to the Gentiles. To refuse to acknowledge God’s work in this was to fight against God (CHRYSOSTOM). Only those things in the Old Testament that God asked of both Jews and the Gentiles who dwelled among them remain binding on Christians, according to Origen, whereas Bede sees a pastoral concession to the Gentiles who, as they came to know more of the law, would advance in knowledge of perfection.

15:12 | All Were Silent

NO ARROGANCE IN THE CHURCH. CHRYSOSTOM: There was no arrogance in the church. After Peter, Paul speaks, and no one silences him. James waits patiently and does not jump up. Great is the orderliness [of the proceedings]. No word from John here, and nothing from the other apostles. They hold their peace. For James was invested with the chief rule, and they did not begrudge him, so free was their soul from love of glory. HOMILIES ON THE ACTS OF THE APOSTLES 33.

15:13 | James Replied

THE BISHOP SPEAKS. CHRYSOSTOM: This James was bishop, as they say, and therefore he speaks last. Here is fulfilled that saying, “In the mouth of two or three witnesses shall every word be established.” But notice his wisdom, how he bases his argument on the prophets of old. For he had no acts of his own to declare, as had Peter and Paul. And indeed it is wisely ordered that this part is assigned to those two, who are not intended to stay in Jerusalem, but James, who is to teach them, is not responsible and so is not separated from them in opinion. … “Brothers,” he says, “listen to me.” Great is his moderation, and more complete is this speech, as indeed it puts an end to the matter under discussion. HOMILIES ON THE ACTS OF THE APOSTLES 33.

15:14 | A People for God’s Name

CHOSEN FROM THE NATIONS. CHRYSOSTOM: “To take out of the Gentiles,” he says, “a people for his name”—not simply “he chose” but “for his name.” That is, for his glory. His name is not shamed by taking the Gentiles; indeed, all the greater is his glory. Here something truly great is hinted at, that these are chosen before all. HOMILIES ON THE ACTS OF THE APOSTLES 33.

15:16 | Rebuilding the Dwelling of David

A NEW CREATION IN CHRIST. CYRIL OF ALEXANDRIA: The tabernacle of David means the race of the Jews. It must be known that after Cyrus had freed Israel from captivity, they returned to Judea and built the temple of God. Then, after they had again fortified the cities that had been destroyed before, they lived in security day by day for a long time, that is, for many days and long periods. They became an example and an assurance for all the other nations that it was necessary thereafter to turn to God. … This is an explanation of the history of these things, but a more hidden and truer interpretation would be in Christ. Indeed after he came back to life from the dead in his tabernacle that had fallen into death, that is, after God had raised his earthly flesh, then at that very moment he brought all human things back to their original ordering and all our things that had been overthrown have been brought to a new dignity. For if, as Scripture states, anyone in Christ is a new creation, we have then been raised together with him. So whereas death demolished the tabernacles of all, God the Father rebuilt them in Christ. CATENA ON THE ACTS OF THE APOSTLES 15.16-17.

THE LAW REFASHIONED. BEDE: The tabernacle of David signifies a trace of the law, which was corrupted and torn to pieces by the betrayals of the Pharisees. However, with the Lord’s return, that is, his appearance in the flesh, it was built up by God with spiritual grace, so that not only the Jews but also all the Gentile nations would seek after his name. COMMENTARY ON THE ACTS OF THE APOSTLES 15.16.

15:19 | The Gentiles Who Turn to God

NOT NECESSARY TO KEEP THE OLD LAW. CHRYSOSTOM: The objectors did not say that the Gentiles must not be received upon believing but that it must be done in accordance with the law. On this subject Peter spoke forcefully. But when this aroused his listeners above all else, on this point too he soothed them. And notice how Peter brought forward what had to be enacted as a rule, that it is not necessary to keep the law. But what was ours and had been received of old, this is what James says, and he dwells on that concerning which nothing is written, so that he might sooth their minds by what is acknowledged and, at an opportune time, introduce this as well. “Therefore my judgment,” he says, “is that we should not trouble those of the Gentiles who turn to God,” that is, not upset them. For, if God called them, and these observances upset them, we are fighting against God. HOMILIES ON THE ACTS OF THE APOSTLES 33.

15:20 | Abstain from Idolatry and Unchastity

LAWS FOR ALL. ORIGEN: “Speak to Aaron and his sons and to all the sons of Israel, and tell them: If anyone who is from among the sons of Israel or from among foreigners, who happens to be among you, eats any blood, I shall place my spirit over the spirit which shall have eaten the blood, and I shall abolish it from among the people, since the spirit of every flesh is its blood. To you I have also given the blood so that by it upon the altar there might be propitiations for your spirits, since the blood will make expiation for the spirit. Therefore, I have said to the sons of Israel: Every spirit among you shall not eat blood, and any foreigner among you shall not eat blood.” You see, therefore, that this law regarding blood, given equally to both the sons of Israel and to foreigners, is even observed by us from among the Gentiles who believe in God through Jesus Christ. Scripture tends to call proselytes foreigners, as when it says, “The foreigner who is among you will rise up above you, while you descend below. He shall be your head, and you shall be his tail.” Therefore, even the church of the Gentiles took in common with the people of Israel the law regarding blood, for that blessed council of the apostles, understanding that these things had been so written in the law, then ordered and decreed in writing the teachings for the Gentiles that they abstain not only from what had been sacrificed to idols and from fornication, but also from blood and from what had been suffocated. Now perhaps you will ask, “If Scripture was so clear with regard to blood, should it not also teach clearly about what has been suffocated, whether a law was given as common to the people of Israel and to foreigners, since the teachings of the apostles decree that Gentiles also observe this law?” Listen how observantly even this is guarded against in the laws of God: “If a man, any man,” it says, “from the sons of Israel and from the foreigners among you, hunts a beast or a bird, let him pour out its blood and cover it with earth, for the spirit of every flesh is its blood.” COMMENTARY ON ROMANS 2.13.

A PRUDENT COMPROMISE. BEDE: These concessions were made to those who came from a Gentile life, in view of their rudimentary faith and the long-standing custom of the Gentile world. However, lest these same things be thought to be sufficient even for the more perfect, James watchfully added: [“But we should write to them to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood.”] COMMENTARY ON THE ACTS OF THE APOSTLES 15.20.

15:21 | Those Who Preach Moses

THE PRIMITIVE CHURCH RETAINED SOME JEWISH PRACTICES. BEDE: Although they are not now weighed down by us with the full rigor of the precepts, nevertheless, as time goes on, in coming together very often for the reading of the law and the prophets, little by little they will receive the principles of life and the rules requiring the keeping of mutual love. For it is very certain that the primitive church, still practicing Jewish ways, continued to use these [readings] in their sabbath celebrations. COMMENTARY ON THE ACTS OF THE APOSTLES 15.21.

JAMES UNBINDS THE LAW. CHRYSOSTOM: Moses discourses to them. Look how great is the condescension [to their weakness]! Where it did no harm, he set him up as teacher and indulged them with a gratification that hindered nothing, permitting Jews to listen to him in regard to these matters while leading away the Gentiles. Look at his wisdom! He seemed to honor him and to set him up as the authority for his own people, but at the same time he led the Gentiles away from him. Why shouldn’t they learn from him? Because of the strangeness of these things. He shows that even the Jews need observe no more [than these necessary things]. And if we do not write to them, it is not because they are bound to observe anything more but because they have one to tell them. And he does not say, “do not offend them” or “do not turn them back,” which is what Paul said to the Galatians, but “do not trouble them.” He shows that success in this case would bring nothing but nuisance. Thus he made an end of the whole matter. And while he seems to preserve the law by adopting these rules from it, he unbinds it by taking these alone. HOMILIES ON THE ACTS OF THE APOSTLES 33.