The council at Jerusalem.
The claim of the Judaizers is sharply and absolutely put. Circumcision is a necessity; the Law of Moses must be observed. The whole question is open, and the air is full of debate.
I. DISCOURSE OF PETER.
1. The question whether the Mosaic Law is binding upon the heathen or no is referred by him to experience. This is the great guide of all. In no case may it be neglected. In every case recurrence to it as a whole will be found helpful. Now, at Caesarea it was clear that the Gentiles, no less than the Jewish Christians, had received the Holy Spirit. This fact the apostle considers to be significant proof that God had already decided the question in debate. God, he had before learned, was no "respecter of persons." Here he expresses the same truth by saying that God has made no difference between them; has placed the two upon one footing. He has testified to the Gentiles by imparting to them the Holy Spirit, his grace and good pleasure.
2. The reference to immediate experience leads to the larger reference to history—the history of the sacred past. The entire revelation of God in both testaments rests on history and consists in history. Christ "lived his doctrine and preached his life." And the living experience of prophets and apostles offers a rich fund of instruction. Paul's doctrine is his own life translated into consciousness and knowledge. And the doctrine of Peter is his own life wrought out in views of duty and principles of Christian thought. Christian doctrine is the expression of the results of Christian history. The discourse of Peter evidently produces a great impression. Silence follows, broken only by the voices of Barnabas and Paul, who relate the significant occurrences which have befallen among the heathen.
II. DISCOURSE OF JAMES.
1. He, like a true Jew, trained in ear and memory by the prophetic oracles, reverts to them, and finds confirmation there of the views wrought out in the minds of the others by the certain discipline of experience. The writings of the prophets were used by the apostles as a guide to the interpretation of the signs of the present, and for directions as to present duty. Now, the oracle from Amos adduced by James refers in the first instance to the house of David. His royal house is fallen into ruins. But God would raise it up out of the ruins, would restore and extend it among the Gentiles among whom his Name shall be known—that is, among those who shall decide to acknowledge and serve him. All this God would bring about in accordance with his eternal designs (verse 18).
2. Here, then, is light on the question of debate. Observe that the theocracy, the kingdom of God, stands in the center of the promise, and not the Law as such. Further, the "calling on the Name of God" is laid down as the condition or incorporation with the kingdom of God. This condition has been already, fulfilled by the converted heathen Lastly, it is "the Lord who doeth these things." It is not our short-sighted counsel and prudence which have to make new history and new laws, but God has promised that he will do it. Already has he adopted a people out of the heathen (verse 14). If, then—this is the argument of James—we should lay a burden on the Gentile Christians, this would be going against the teaching of facts, striving against the current of history, thwarting the will of God therein revealed.
3. The decision of James. He would not have the Gentile Christians harassed, who are turning in repentance and good works to God. He would recognize their evangelical freedom; would reject the demands of the Pharisaic party; in fact he fully, though on different grounds, coincides with Paul. At the same time, he insists on certain moral and ceremonial abstinences. The whole illustrates the mild, gentle, and loving character of this apostle. There was in him, with the greatest strictness towards himself, the most compassionate love to others. Unceasingly in the temple, on his knees, he prayed for forgiveness for his people (Eusebius, 'Eccl. Hist.,' 2. 25). He who loves his own household best will be the kindest to them without. The true patriot is the true philanthropist; the loyal adherent of his Church the best friend of universal Christianity and progress.—J.