{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/111/1110037.htm","path":"chr/ecf/111/1110037.htm","source_url":"https://sacred-texts.com/chr/ecf/111/1110037.htm","text":"\u201cAnd certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.\u201d\nMark 734 how at every step of the right progress in respect of the Gentiles, the beginning is brought in as matter of necessity. Before this (Peter) being found fault with, justified himself, and said all that he said in the tone of apology, which was what made his words acceptable: then, the Jews having turned away, upon this (Paul) came to the Gentiles. Here again, seeing another extravagance coming in, upon this (the apostle) enacts the law. For as it is likely that they, as being taught of God, discoursed to all indifferently, this moved to jealousy them of the Jews (who had believed). And they did not merely speak of circumcision, but they said, Ye cannot even be saved. Whereas the very opposite to this was the case, that receiving circumcision they could not be saved. Do you mark how closely the trials succeed each other, from within, from without? It is well ordered too, that this happens when Paul is present, that he may answer them. \u201cWhen 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.\u201d (Acts 15.2.) And Paul does not say, What? Have I not a right to be believed after so many signs? but he complied for their sakes. \u201cAnd 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.\u201d (Acts 15.3.) And observe, the consequence is that all the Samaritans also, learn what has come to the Gentiles: and they rejoiced. \u201cAnd 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.\u201d (Acts 15.4.) See what a providence is here! \u201cBut there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together to consider of this matter. And when there had been much disputing, Peter rose up and said unto them, Men and brethren, ye know how that of old days God made choice among us, that the Gentiles by my mouth should hear the word of the Gospel, and believe.\u201d (Acts 15.5-7.) Observe Peter from the first standing aloof (\u03ba\u03b5\u03c7\u03c9\u03c1\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd) from the affair, and even to this time judaizing. And yet (says he) \u201cye know.\u201d (Acts 10:45, Acts 11:2.) Perhaps those were present who of old found fault with him in the matter of Cornelius, and went in with him (on that occasion): for this reason he brings them forward as witnesses. \u201cFrom old days,\u201d he says, \u201cdid choose among you.\u201d What means, \u201cAmong you?\u201d Either, in Palestine, or, you being present. \u201cBy my mouth.\u201d Observe how he shows that it was God speaking by him, and no human utterance. \u201cAnd God, that knoweth the hearts, gave testimony unto them:\u201d he refers them to the spiritual testimony: \u201cby giving them the Holy Ghost even as unto us.\u201d (Acts 15.8.) Everywhere he puts the Gentiles upon a thorough equality. \u201cAnd put no difference between us and them, having purified their hearts by faith.\u201d (Acts 15.9.) From faith alone, he says, they obtained the same gifts. This is also meant as a lesson to those (objectors); this is able to teach even them that faith only is needed, not works nor circumcision. For indeed they do not say all this only by way of apology for the Gentiles, but to teach (the Jewish believers) also to abandon the Law. However, at present this is not said. \u201cNow therefore why tempt ye God, to put a yoke upon the neck of the disciples?\u201d (Acts 15.10.) What means, \u201cTempt ye God?\u201d As if He had not power to save by faith. Consequently, it proceeds from a want of faith, this bringing in the Law. Then he shows that they themselves were nothing benefited by it, and he turns the whole (stress of his speech) against the Law, not against them, and (so) cuts short the accusation of them: \u201cwhich 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.\u201d (Acts 15.11.) How full of power these words! The same that Paul says at large in the Epistle to the Romans, the same says Peter here. \u201cFor if Abraham,\u201d says (Paul), \u201cwas justified by works, he hath whereof to glory, but not before God.\u201d (Rom. iv. 2.) Do you perceive that all this is more a lesson for them than apology for the Gentiles? However, if he had spoken this without a plea for speaking, he 735 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. 736\n(Recapitulation.) (b) But 737 let us look more closely at what has been said. \u201cAnd certain men,\u201d etc. In Jerusalem, then, there were not any believers from among the Gentiles: but in Antioch of course there were. Therefore 738 there came down certain yet laboring under this disease of the love of rule, and wishing to have those of the Gentiles attached to them. And yet Paul, though he too was learned in the Law, was not thus affected. \u201cWhen therefore Paul and Barnabas had no small disputation with them,\u201d etc. (Acts 15.2.) But when he returned from thence, the doctrine also became more exact. For if they at Jerusalem enjoin no such thing, much more these (have no right to do so). \u201cAnd being brought on their way,\u201d etc, \u201cthey caused no small joy to the brethren.\u201d (Acts 15.3.) Do you mark, as many as are not enamoured of rule, rejoiced in their believing? It was no ambitious feeling that prompted their recitals, neither was it for display, but in justification of the preaching to the Gentiles. (Acts 15.4.) Thus they say nothing of what had happened in the matter of the Jews. 739 \u201cBut there arose up certain of the sect of the Pharisees which believed,\u201d etc. (Acts 15.5.) (a) But even if they would needs bring over the Gentiles to their side, they learn that neither must the Apostles overlook it. 740 \u201cAnd the Apostles and elders,\u201d etc. (Acts 15.6.) \u201cAmong us,\u201d he says, \u201cGod chose:\u201d and \u201cfrom old days:\u201d long ago, he says, not now. And 741 this too is no small point\u2014at a time when Jews believed, not turned away (from the Gospel). \u201cAmong us;\u201d an argument from the place: \u201cof old days,\u201d from the time. And that expression, \u201cChose:\u201d just as in their own case 742 he says not, (so) willed it, but, \u201cChose that the Gentiles by my mouth should hear the word of the Gospel and believe.\u201d Whence is this proved? From the Spirit. Then he shows that the testimony given them is not of grace merely, but of their virtue. \u201cAnd God which knoweth the hearts bare them witness\u201d (Acts 15.8); having afforded to them nothing less (than to us), for, he says, \u201cPut no difference between us and them.\u201d (Acts 15.9.) Why then, hearts are what one must everywhere look to. 743 And it is very appositely said, \u201cGod that knoweth the hearts bare them witness:\u201d as in the former instance, \u201cThou, Lord, that knowest the hearts of all men.\u201d (Acts 1.24.) For to show that this is the meaning, observe what he adds, \u201cPut no difference between us and them.\u201d When he has mentioned the testimony borne to them, then he utters that great word, the same which Paul speaks, \u201cNeither circumcision availeth anything, nor uncircumcision.\u201d (1 Cor. vii. 19.) \u201cThat he may make the twain one in Himself.\u201d (Eph. ii. 5.) Of all these the seeds lie in Peter\u2019s discourse. And he does not say (between) them of the circumcision, but \u201cBetween us,\u201d that is the Apostles, \u201cand them.\u201d Then, that the expression, \u201cno difference\u201d may not seem an outrage, After faith, he says\u2014\u201cHaving purified their hearts by faith\u201d (Acts 15.10)\u2014He thoroughly cleansed them first. 744 Then he shows, not that the Law was evil, but themselves weak.\u2014\u201cBut we believe that through the grace of the Lord Jesus we shall be saved even as they.\u201d (Acts 15.11.) Mark how he ends with a fearful consideration. He 745 does not discourse to them from the Prophets, but from things present, of which themselves were witnesses. Of course 746 (the Prophets) also themselves anon add their testimony (infra v. 15), and make the reason stronger by what has now come to pass. And observe, he first permits the question to be moved in the Church, and then speaks. \u201cAnd put no difference between\u201d\u2014he said not, them of the circumcision, but \u201cus and them,\u201d i.e. the Gentiles: for 747 this (gradual advance) little by little is stronger. \u201cWhy therefore tempt ye God?\u201d who is become (the) God of the Gentiles: for this was tempting: 748 * * * whether He is able to save even after the Law. See what he does. He shows that they are in danger. For if, what the Law could not do, faith had power to do, \u201cwe believe that through the grace of the Lord Jesus we shall be saved even as they\u201d (comp. Gal. ii. 16): but faith falling off, behold, themselves (are) in destruction. And he did not say, Why do ye disbelieve? which was more harsh, but, \u201cTempt God,\u201d and that when the fact is demonstrated.\n(c) Great effrontery this, of the Pharisees, that even after faith they set up the Law, and will not obey the Apostles. But see these, how mildly they speak, and not in the tone of authority: such words are amiable, and more apt to fix themselves in the mind. Observe, it is nowhere a display of words, but demonstration by facts, by the Spirit. And yet, though they have such proofs, they still speak gently. And observe they 749 do not come accusing those at Antioch, but \u201cdeclaring all things that God had done with them:\u201d (Acts 15.4) but thence again these men lay hold upon the occasion (to compass their own objects), \u201cbut there rose up,\u201d etc. (Acts 15.1.) Such were the pains they took in their love of power: and it was not with the knowledge of the Apostles that they Paul and Barnabas were blamed. But still they brought forward none of these charges: but when they have proved the matter, then (the Apostles) write in stronger terms.\nFor gentleness 750 is everywhere a great good: gentleness, I say, not stupid indifference; gentleness, not adulation: for between these there is a vast difference. Nothing ruffled Paul, nothing discomposed Peter. When thou hast convincing proofs, why lose thy temper, to render these of none effect? It is impossible for one who is out of temper ever to persuade. Yesterday also we discoursed about anger; but there is no reason why we should not to-day also; perchance a second exhortation coming directly after the first will effect somewhat. For indeed a medicine though of virtue to heal a wound, unless it be constantly renewed, mars all. And think not that our continual discoursing about the same things is a condemning of you: for if we condemned you, we should not discourse; but now, hoping that you will gain much, we speak these things. Would indeed that we did speak constantly of the same things: would that there were no other subject of our discourses, than how we might overcome our passions. For is it not contrary to all reason, that while emperors, living in luxury and so great honor, have no subject of discourse either while sitting at table, or at any other time, save only how to overcome their enemies 751 \u2014and therefore it is that they hold their assemblies each day, and appoint generals and soldiers, and demand taxes and tributes; and that of all state affairs, the moving causes are these two, the overcoming of those who make war upon them, and the establishing of their subjects in peace\u2014we have no mind for such themes as this, nor ever even dream of conversing upon them: but how we may buy land, or purchase slaves, and make our property greater, these are subjects we can talk about every day, and never be tired of them: while concerning things in ourselves and really our own, we neither wish to speak ourselves, nor so much as dream of tolerating advice, nor of enduring to hear others speaking about them? But answer me, what do you talk about? About dinner? Why that is a subject for cooks. Of money? Nay, that is a theme for hucksters and merchants. Of buildings? That belongs to carpenters and builders. Of land? That talk is for husbandmen. But for us, there is no other proper business, save this, how we may make wealth for the soul. Then let not the discourse be wearisome to you. Why is it that none finds fault with the physician for always discoursing of the healing art, nor with people of other crafts for talking about their peculiar arts? If indeed the mastery over our passions were really achieved, so that there were no need of putting us in mind, we might reasonably be taxed with ambition and display: or rather, not then either. For even if it were gained, for all that, there would be need of discoursing, that one might not relapse and remain uncorrected: as in fact physicians discourse not only to the sick, but also to the whole, and they have books on this subject, on the one part how to free from disease, on the other how to preserve health. So that even if we are well, still we must not give over, but must do all in order to the preserving of our health. And when we are sick there is a twofold necessity for advice: first, that we may be freed from the disease; secondly, that having been freed, we may not fall into it again. Well then, we are discoursing now by the method of treating the sick, not by the rules for the treatment of the healthy.\nHow then may one root out this evil passion? how subdue (\u1f51\u03c0\u03bf\u03c3\u03ba\u03b5\u03bb\u03af\u03c3\u03b5\u03b9\u03b5) this violent fever? Let us see whence it had its birth, and let us remove the cause. Whence is it wont to arise? From arrogance and much haughtiness. This cause then let us remove, and the disease is removed together with it. But what is arrogance? whence does it arise? for perhaps we are likely to have to go back to a still higher origin. But whatever course the reason of the thing may point out, that let us take, that we may go to the bottom of the mischief, and pluck it up by the roots. Whence then comes arrogance? From our not looking into our own concerns, but instead of that, busying ourselves about the nature of land, though we are not husbandmen, and the nature of gold, though we are not merchants, and concerning clothing, and everything else: while to ourselves and our own nature we never look at all. And who, you will say, is ignorant of his own nature? Many: perhaps all, save a few: and if ye will, I will show the proof of it. For, tell me, what is man? If one were asked, will he be able to answer outright to the questions, In what he differs from the brutes, in what he is akin to the heavenly inhabitants, what can be made of man? For as in the case of any other material, so also in this case: man is the subject-matter, but of this can be made either an angel or a beast. Does not this seem a strange saying? And yet ye have often heard it in the Scriptures. For of certain human beings it was said, \u201che is the angel of the Lord\u201d (Mal. ii. 7): and \u201cfrom his lips,\u201d saith it, \u201cthey shall seek judgment\u201d (Mal. iii. 1): and again, \u201cI send My angel before Thy face:\u201d but of some, \u201cSerpents, generation of vipers.\u201d (Matt. xii. 34.) So then, it all depends upon the use. Why do I say, an angel? the man can become God, and a child of God. For we read, \u201cI have said, Ye are gods, and all of you are children of the Most High.\u201d (Ps. lxxxii. 6.) And what is greater, the power to become both God and angel and child of God is put into his own hands. Yea, so it is, man can be the maker of an angel. Perchance this saying has startled you? Hear however Christ saying: \u201cIn the Resurrection they neither marry nor are given in marriage, but are like unto the angels.\u201d (Matt. xxii. 30.) And again, \u201cHe that is able to receive it, let him receive it.\u201d (Matt. xix. 12.) In a word, it is virtue which makes angels: but this is in our power: therefore we are able to make angels, though not in nature, certainly in will. For indeed if virtue be absent, it is no advantage to be an angel by nature; and the Devil is a proof of this, who was an angel once: but if virtue be present, it is no loss to be a man by nature; and John is a proof of this, who was a man, and Elias who went up into heaven, and all those who are about to depart thither. For these indeed, though with bodies, were not prevented from dwelling in heaven: while those others, though without bodies, could not remain in heaven. Let no one then grieve or be vexed with his nature as if it were a hindrance to him, but with his will. He (the Devil) from being incorporeal became a lion: for lo! it saith, \u201cOur adversary, as a roaring lion, walketh about, seeking whom he may devour\u201d (1 Pet. v. 8): we from being corporeal, become angels. For just as if a person, having found some precious material, should despise it, as not being an artificer, it will be a great loss to him, whether it be pearls, or a pearl shell, or any other such thing that he has seen; so we likewise, if we are ignorant of our own nature, shall despise it much: but if we know what it is, we shall exhibit much zeal, and reap the greatest profits. For from this nature is wrought a king\u2019s robe, from this a king\u2019s house, from this nature are fashioned a king\u2019s members: all are kingly. Let us not then misuse our own nature to our hurt. He has made us \u201ca little lower than the angels,\u201d (Ps. viii. 5), I mean, by reason of death: but even that little we have now recovered. There is nothing therefore to hinder us from becoming nigh to the angels, if we will. Let us then will it, let us will it, and having exercised ourselves thoroughly, let us return honor to the Father, and the Son, and the Holy Spirit, now and ever, world without end, Amen.\n\u1fde\u039f\u03c1\u03b1 \u03c0\u03b1\u03bd\u03c4\u03b1\u03c7\u03bf\u1fe6 \u03c4\u1fc6\u03c2 \u03b5\u1f30\u03c2 \u03c4\u1f70 \u1f14\u03b8\u03bd\u03b7 \u03b4\u03b9\u03bf\u03c1\u03b8\u03ce\u03c3\u03b5\u03c9\u03c2 (the putting things right, the introduction of the right and proper course: mod. text \u03bc\u03b5\u03c4\u03b1\u03b2\u03ac\u03c3\u03b5\u03c9\u03c2) \u1f00\u03bd\u03b1\u03b3\u03ba\u03b1\u03af\u03b1\u03bd \u03c4\u1f74\u03bd \u1f00\u03c1\u03c7\u1f74\u03bd \u03b5\u1f30\u03c3\u03b1\u03b3\u03bf\u03bc\u03ad\u03bd\u03b7\u03bd. Mod. text \u1f00\u03c0\u1fbd \u03b1\u1f50\u03c4\u1ff6\u03bd \u03b5\u1f30\u03c3\u03b1\u03b3. which Ben. renders, vide ubique transitum ad Gentes necessario a Jud\u00e6is inductum. But the meaning is: \u201cThroughout, it is so ordered by the Providence of God, that the Apostles do not seem to act spontaneously in this matter, but to be led by the force of circumstances.\u201d The persons (Peter, Paul, James) are not specified, the sense being: First, upon fault being found, there is apologizing and self-justifying: then, upon the Jews\u2019 open aversion, the preaching comes to the Gentiles: now, upon a new emergency, a law is enacted.\u2014In the next sentence, B. C. \u03b4\u03b9\u03b1\u03c6\u03cc\u03c1\u03c9\u03c2: A. and mod. text \u1f00\u03b4\u03b9\u03b1\u03c6\u03cc\u03c1\u03c9\u03c2, which we retain.\ni:735\nMod. text \u1f34\u03c3\u03c9\u03c2 \u03bf\u1f50\u03b4\u03b1\u03bc\u1ff6\u03c2 \u1f55\u03c0\u03bf\u03c0\u03c4\u03bf\u03c2 \u1f26\u03bd, \u201cperhaps he would not have been any way suspected.\u201d\ni:736\nWith Luke\u2019s narrative of the Apostolic council at Jerusalem should be compared Paul\u2019s (Gal. ii.) which gives additional particulars. The conference marked an epoch in the history of the church. Here came into decisive conflict two opposing tendencies\u2014the Pharisaic tendency which insisted that the Gentiles must enter the Kingdom through the door of the law, and the catholic spirit which, following the principles of Stephen\u2019s apology and appreciating the revelations made to Peter, insisted that adherence to the Mosaic law was not only unnecessary, but was positively inconsistent with the freedom and completeness of Christ\u2019s salvation. The decree of the council was, no doubt, of great service in checking the Judaizing tendencies of the early church. It was in the line of this decree that the work of Paul was done, as the champion of catholic Christianity. The chief points to be noted in Acts 15.1-12 are: (1) The representatives of the narrower Jewish view came to Antioch on purpose to antagonize the work of Paul and Barnabas among the Gentiles (Acts 15.1). (2) They took the extreme position that salvation depended on circumcision and caused great anxiety and debate among the Gentile Christians regarding their relations to the Mosaic law (Acts 15.2). (3) The Apostles and messengers who were sent to appeal the question to the leaders of the mother church at Jerusalem answered their objections by the fact of the Gentiles\u2019 conversion (Acts 15.3-5). (4) Peter\u2019s position was now clear and pronounced. This is implied even in his subsequent conduct at Antioch whence he withdrew from the Gentiles (Gal. ii. 11 sq.) which Paul represents as an inconsistency. (5) Peter\u2019s view is first given both on account of his prominence among the Apostles and because he had been the first to bear the gospel to the Gentiles.\u2014G.B.S.\ni:737\nIn the mss. and Edd. the part marked (b) is transposed to the beginning (c) of the remarks introductory to the morale, so that the Recapitulation (announced by mod. text at the end of the first sentence of (a) is split into two halves and the latter given first. In the old text the two parts (b) (c) make the entire Recapitulation, so that it is by no means \u1f00\u03ba\u03c1\u03b9\u03b2\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd.\ni:738\nMod. text \u201cTherefore they depart (thither) and stay no short time there (Acts 14.28). \u2019But there arose certain of the Pharisees (Acts 15.5) yet laboring under the disease,\u201d etc.\ni:739\n\u03c4\u1ff6\u03bd \u03b5\u1f30\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u1fbd\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03bf\u03c5\u03c2 \u03c3\u03c5\u03bc\u03b2\u03b5\u03b2\u03b7\u03ba\u03cc\u03c4\u03c9\u03bd: i.e. of the dispute about circumcision, see below p. 203, note 7. The first sentence of (c) \u201cGreat effrontery (this) of the Pharisees,\u201d etc., would come in suitably here, but it is required for introduction of the sentence which follows it, \u201cBut see the Apostles,\u201d etc.\ni:740\nHere mod. text has the formula, \u1fbd\u0391\u03bb\u03bb\u1fbd \u1f34\u03b4\u03c9\u03bc\u03b5\u03bd \u1f04\u03bd\u03c9\u03b8\u03b5\u03bd \u03c4\u1f70 \u03b5\u1f30\u03c1\u03b7\u03bc\u03ad\u03bd\u03b1.\ni:741\n\u039a\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b4\u1f72 \u03bf\u1f50 \u03bc\u03b9\u03ba\u03c1\u1f78\u03bd, \u1fbd\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03c9\u03bd \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03bf\u03bd\u03c4\u03c9\u03bd \u03ba\u03b1\u1f76 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03bf\u1f50\u03ba \u1f00\u03c0\u03bf\u03c3\u03c4\u03c1\u03b1\u03c6\u03ad\u03bd\u03c4\u03c9\u03bd, \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c4\u03cc\u03c0\u03bf\u03c5, \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03ba\u03b1\u03b9\u03c1\u03bf\u1fe6. Mod. text substitutes the sense of the latter words: \u03b4\u03cd\u03bf \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c2 \u1f43 \u03bb\u03ad\u03b3\u03b5\u03b9 \u03c0\u03b9\u03c3\u03c4\u03bf\u1fe6\u03c4\u03b1\u03b9, \u03c4\u1ff7 \u03ba\u03b1\u03b9\u03c1\u1ff7 \u03ba\u03b1\u1f76 \u03c4\u1ff7 \u03c4\u03cc\u03c0\u1ff3: but for the former, \u03bf\u1f50 \u03bc\u03b9\u03ba\u03c1\u1f78\u03bd \u03b4\u1f72 \u03c4\u1f78 \u03ba\u03b1\u1f76 \u1fbd\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03c9\u03bd \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03cc\u03bd\u03c4\u03c9\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f00\u03c0\u03bf\u03c3\u03c4\u03c1\u03b1\u03c6\u1fc6\u03bd\u03b1\u03b9, quod etiam Jud\u00e6is credentibus hoc avertatur. Ben. We reject \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd, which disturbs the sense. He says: \u201cLong ago\u2014therefore why raise this question now, which was settled in those early days, when Jews received the faith, not rejected it with aversion? which aversion of theirs is now the occasion of the preachers\u2019 turning to the Gentiles. Yet even then the will of God was plainly declared. Thus the Apostle argues strongly both from the place\u2014here in the midst of the Jews\u2014and from the time.\u201d\ni:742\n\u1f65\u03c3\u03c0\u03b5\u03c1 \u1f10\u03c0\u1fbd \u03b1\u1f50\u03c4\u1ff6\u03bd: referring to Acts 1.24. as below on \u03ba\u03b1\u03c1\u03b4\u03b9\u03bf\u03b3\u03bd\u03ce\u03c3\u03c4\u03b7\u03c2. He means, \u201cIt was a purpose of the Lord, and a high distinction: therefore he does not say, He would, or was willing that the Gentiles should hear, but He elected me for this work, as He elected us to the Apostleship.\u201d\ni:743\n\u1fde\u0391\u03c1\u03b1 \u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03c2 \u03b4\u03b5\u1fd6 \u03c0\u03b1\u03bd\u03c4\u03b1\u03c7\u03bf\u1fe6 \u03b6\u03b7\u03c4\u03b5\u1fd6\u03bd. i.e. \u201cHe implies that God, as knowing the hearts of all men saw the fitness of these Gentiles, therefore chose them, and made no distinction between us and them in point of fitness. Consequently, the heart, not circumcision, is what we must everywhere look to. Nay, he adds, this same expression, \u03ba\u03b1\u03c1\u03b4\u03b9\u03bf\u03b3\u03bd\u03ce\u03c3\u03c4\u03b7\u03c2 was used by the Apostles on the occasion above referred to: so that Peter, by using it here also, declares the Gentiles to be upon a par with the Apostles themselves: no difference between us the Apostles, and them.\u201d\ni:744\nmss. \u1fbd\u0395\u03be\u03b5\u03ba\u03ac\u03b8\u03b1\u03c1\u03b5 \u03c0\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd \u03c4\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd, \u03ba\u03b1\u1f76 \u03c4\u03cc\u03c4\u03b5 \u03ba. \u03c4. \u03bb. Either \u03c4\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd has come in from another place (perhaps after \u03b5\u1f30\u03c2 \u03c6\u03bf\u03b2\u03b5\u03c1\u1f78\u03bd \u03ba\u03b1\u03c4\u03ad\u03bb\u03b7\u03be\u03b5 below), or some words are lost, e.g. \u03c0\u03af\u03c3\u03c4\u03b5\u03b9 \u03c4\u1fc7 \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03bb\u1f78\u03b3\u03bf\u03bd.\ni:745\nThe \u03c6\u03bf\u03b2\u03b5\u03c1\u1f78\u03bd is in the \u03ba\u03b1\u03b8\u1fbd \u1f43\u03bd \u03c4\u03c1\u03cc\u03c0\u03bf\u03bd \u03ba\u1f00\u03ba\u03b5\u1fd6\u03bd\u03bf\u03b9. \u201cOur danger, through the Law, is greater than theirs. Not only are they put upon a par with us, but we may be thankful to be put upon a par with them.\u201d To bring out this point, he reviews the tenor and drift of St. Peter\u2019s speech.\ni:746\n\u0395\u1f30\u03ba\u03cc\u03c4\u03c9\u03c2 \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u03bf\u1f76 \u03bb\u03bf\u03b9\u03c0\u1f78\u03bd \u1f10\u03c0\u03b9\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03bf\u1fe6\u03c3\u03b9: that \u03b1\u1f50\u03c4\u03bf\u1f76 means the Prophets (cited by St. James), seems to be shown by \u03c4\u03bf\u1fd6\u03c2 \u1f24\u03b4\u03b7 \u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03c2, \u201cwhat they long ago foretold, which is even now come to pass.\u201d\ni:747\n\u03c4\u1f78 \u03b3\u1f70\u03c1 \u03ba\u03b1\u03c4\u03b1\u03bc\u03b9\u03ba\u03c1\u1f78\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f30\u03c3\u03c7\u03c5\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd \u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03c4\u1ff6\u03bd \u1f10\u03b8\u03bd\u1ff6\u03bd\u00b7 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b3\u1f70\u03c1 \u03c0\u03b5\u03b9\u03c1\u03ac\u03b6\u03bf\u03bd\u03c4\u03bf\u03c2 \u1f26\u03bd \u03ba. \u03c4. \u03bb. Mod. text \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b3\u1f70\u03c1 \u03ba\u03b1\u03c4\u1f70 \u03bc\u03b9\u03ba\u03c1\u1f78\u03bd \u1f10\u03c0\u03b1\u03b3\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u1f10\u03b3\u03af\u03bd\u03b5\u03c4\u03bf \u1f30\u03c3\u03c7\u03c5\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd\u00b7 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf \u03b4\u1f72 \u03c0\u03b5\u03b9\u03c1. \u1f26\u03bd.\u2014The meaning is: \u201cHe does not come at once to the point, but advances to it gradually: first, \u2018Put no difference\u2014though, as he afterwards shows, if there be a difference it is in their favor: we are not to think it much that they are to be saved as we, but that we may trust to be saved even as they.\u2019\u201d\ni:748\nAbove, it was \u201cdisbelieving God, as not able to save by faith.\u201d Here, \u201cYou are tempting God by your unbelief: whereas the question is not so much whether He can save without the Law, as \u03b5\u1f30 \u03b4\u03cd\u03bd\u03b1\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03bc\u03b5\u03c4\u1f70 \u03bd\u03cc\u03bc\u03bf\u03bd (B. \u03c4\u03bf\u1fe6 \u03bd\u03cc\u03bc\u03bf\u03c5) \u03c3\u1ff6\u03c3\u03b1\u03b9.\u201d\ni:749\n\u03bf\u1f50\u03ba \u1f00\u03c0\u03ad\u03c1\u03c7\u03bf\u03bd\u03c4\u03b1\u03b9 \u03b4\u03b9\u03b1\u03b2\u03ac\u03bb\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u1f10\u03bd \u1fbd\u0391\u03bd\u03c4. This also shows the \u1f10\u03c0\u03b9\u03b5\u03af\u03ba\u03b5\u03b9\u03b1 of Paul and Barnabas, that when they come to Jerusalem, we do not find them complaining of the Jews who had come to Antioch, but they confine themselves to the recital of \u201call that God had done with them,\u201d Acts 15.4; as he had said above, \u03bf\u1f50\u03b4\u1f72\u03bd \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1ff6\u03bd \u03b5\u1f30\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u1fbd\u0399\u03bf\u03c5\u03b4\u03b1\u03af\u03bf\u03c5\u03c2 \u03c3\u03c5\u03bc\u03b2\u03b5\u03b2\u03b7\u03ba\u03cc\u03c4\u03c9\u03bd. The next clause, \u1fbd\u0391\u03bb\u03bb\u1fbd \u1f10\u03ba\u03b5\u1fd6\u03b8\u03b5\u03bd \u03c0\u03ac\u03bb\u03b9\u03bd \u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03bf\u03c5\u03c3\u03b9\u03bd \u1f00\u03c6\u03bf\u03c1\u03bc\u1f74\u03bd may be referred to the Apostles, \u201cthey again take advantage of this opportunity, viz. of the Judaizing opposition, to establish the freedom of the Gentiles.\u201d We have referred it to the Pharisaic brethren, Acts 15.5, for the sake of connection with the following \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f10\u03bc\u03b5\u03bb\u03ad\u03c4\u03c9\u03bd \u03c4\u1f78 \u03c6\u03b9\u03bb\u03b1\u03c1\u03c7\u03b5\u1fd6\u03bd.\u2014In the next clause, \u03ba\u03b1\u1f76 (mod. text \u03bf\u1f35 \u03ba\u03b1\u1f76), \u03bf\u1f50\u03ba \u03b5\u1f30\u03b4\u03cc\u03c4\u03c9\u03bd \u03c4\u1ff6\u03bd \u1f00\u03c0\u03bf\u03c3\u03c4\u03cc\u03bb\u03c9\u03bd \u1f10\u03bc\u03ad\u03bc\u03c6\u03b8\u03b7\u03c3\u03b1\u03bd, Sav. marg. has \u1fbd\u03c0\u03b5\u03bc\u03c6\u03b8\u03b7\u03c3\u03b1\u03bd, \u201cthese Judaizers were not sent with knowledge of the Apostles.\u201d\ni:750\n\u1fbd\u0395\u03c0\u03b9\u03b5\u03af\u03ba\u03b5\u03b9\u03b1, gentleness, in the sense of moderation and forbearance, keeping one\u2019s temper: here distinguished from the temper of the \u03c8\u03c5\u03c7\u03c1\u1f78\u03c2, which is unruffled only because he does not feel, and that of the flatterer, who puts up with everything for the sake of pleasing.\ni:751\nHe means, that to \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1fd6\u03c2, when there is an enemy in the field against them, the engrossing theme of discourse, even at table, is how to overcome their enemies. Such was probably the state of things when this Homily was preached: for the note of time in Hom. xliv. implies that it was delivered either at the close of 400 or the beginning of 401 a.d.: now the former of these years was signalized by the revolt and defeat of Gainas. Hence the following passage might be rendered, \u201cthey are holding assemblies each day, appointing generals and demanding taxes,\u201d etc. The war ended Dec. 400, in the defeat of Gainas.","title":"Nicene and Post-Nicene Fathers, Vol. XI: A Commentary on the Acts of the Apostles: Homily XXXII on Acts xv. 1.","type":"page"}