使徒行傳講道集 第 33 章

And after they had kept silence, James answered, saying:

Men and brethren, hearken unto me.

Simeon has related how God first visited to take out of the Gentiles a people for his name. And to this agree the words of the prophets.

This man was bishop of the Church in Jerusalem;

and the saying, By the mouth of two or three witnesses shall every word be established, holds here.

And observe also his discernment, in confirming the word of the prophets both from new things and from old.

For he had no deed to point to, such as Peter, such as Paul.

And it is well arranged that these things should come to pass through those who were not going to reside in Jerusalem, and that this man who taught them should not be liable to blame, nor yet be cut off from their common mind.

And what does he say? Men and brethren, hearken unto me.

Some say that this is the man mentioned by Luke;

but others say he is another of the same name as this one.

Whether it be this one or that, we need not investigate with precision, but only accept as necessary the things which he expounded.

Great is the man's fairness, and this is a more consummate public address, seeing that he also puts an end to the matters.

How God first visited to take out of the Gentiles a people for his name.

And to this agree the words of the prophets.

Since that one was evident as regards the time, but did not carry authority because it was not ancient, he adds an ancient prophecy also, saying:

After these things I will return, and will rebuild the tabernacle of David which is fallen, and I will rebuild its ruins, and set it up again, that the residue of men may seek after the Lord, and all the nations upon whom my name has been called, says the Lord who does all these things.

What then? Was Jerusalem raised up, and not rather razed to the ground? But it is not concerning these things that this was said by him.

And of what raising up, he says, does he speak? Of that which came after Babylon.

'Known unto God from eternity are all His works.'

Then the credibility of the argument, namely, that there is nothing new, but that these things had been foreshadowed from the beginning.

'Wherefore I judge that we trouble not those who from among the Gentiles turn to God, but that we write unto them that they abstain from the pollutions of idols, and from fornication, and from what is 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.'

Since they had not heard the Law, he fittingly enjoins these things from the Law, that he might not seem to abrogate it.

And observe how he does not leave them to hear these things from the Law, but from himself, saying:

'I judge,' that is, of myself, not having heard it from the Law.

Then thereafter the decree becomes a common one.

'Then it pleased the apostles and elders, with the whole Church, to choose men out of their own company, and send them to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren, writing by their hand as follows.'

Observe them, that it is not lightly that they lay down these ordinances.

But that the decree might become credible, they send those from among themselves; and that Paul's company might henceforth be free from suspicion.

And observe how heavily they charge against those men in their letter.

'The apostles and the elders and the brethren, unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia, greeting.'

'Forasmuch as we have heard that certain who went out from us have troubled you with words, subverting your souls, saying that you must circumcise your children and keep the Law, to whom we gave no such commandment.'

This is a sufficient accusation of their rashness, and one worthy of the apostles' gentleness, in that they said nothing further.

'It seemed good unto us, being assembled with one accord, to choose out men and send them unto you, with our beloved Barnabas and Paul, men that have hazarded their lives for the name of our Lord Jesus Christ.'

So as to show that it was not done tyrannically, that all approve these things, that they write them after due deliberation.

'Having chosen,' he says, 'men out from among us.'

Then, that the sending of those men might not seem to be a reproach against Paul and Barnabas, observe the praises of them:

'Men,' he says, 'that have hazarded their lives for the name of our Lord Jesus Christ.'

'We have therefore sent Judas and Silas, who shall also tell you the same things by word of mouth.'

'For it seemed good to the Holy Spirit and to us.'

Then there is nothing human in it, if these things seem good to the Spirit.

'To lay upon you no greater burden.'

Again he calls the Law a burden.

Then he even makes a defence on behalf of these very things.

'Save these necessary things, that ye abstain from things offered to idols, and from what is strangled, and from fornication, and from blood; from which if ye keep yourselves, ye shall do well.'

These things the New Covenant did not enjoin;

for nowhere did Christ discourse concerning them;

but they take these things from the Law.

Here he restrains murder.

'So they, when they were dismissed, came to Antioch; and having gathered the multitude together, they delivered the letter.'

'And when they had read it, they rejoiced for the consolation.'

Then, to make clear that those men also exhorted them, he added:

'And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them.'

'And after they had tarried there a while, they were let go in peace from the brethren unto the apostles.'

No longer are there seditions and strifes;

wherefore also, having confirmed them, they departed in peace;

for they had been more contentiously disposed toward Paul;

and thereafter Paul teaches.

Thus there was no arrogance in the Church, but great good order.

And observe, after Peter, Paul speaks, and no one silences him;

James forbears, and does not spring away;

for he had been entrusted with the chief authority.

John says nothing here, nothing do the other apostles utter, but they keep silence, and are not indignant;

so pure of vainglory was their soul.

But let us look again from the beginning at what has been said.

'And after they had held their peace,' he says, 'James answered, saying:'

'Symeon hath declared how God first visited the Gentiles;'

from the outset Peter had discoursed more vehemently, but this man more gently.

Thus ought one who is in great power always to act: to yield the harsher matters to others, but himself to discourse on the gentler themes.

Well did he say, 'Symeon hath declared,' as though he too were stating the opinion of others.

Observe how he shows this to be a thing of old.

'To take out of the Gentiles a people,' he says, 'for His name.'

Not simply did He choose them, but for His name;

He is not ashamed to call His name a glory in the fore-choosing of the Gentiles.

Here too he hints at something great.

What is this? That, he says, these were before all.

'After these things I will return, and will rebuild,' he says, 'the tabernacle of David, which is fallen down.'

If one should consider it accurately, he would find the kingdom of David now standing.

For, His descendant reigning, this kingdom stands everywhere.

For what profit is there of houses and of a city, when there are none to obey? And what harm comes from the razing of the city, when all are willing to give up even their very souls? So that not only does it stand, but it has also become more illustrious than all;

for now it is sung throughout the whole world.

This too, therefore, must come to pass.

And having said, 'And I will rebuild,' he adds also the cause of the wherefore, saying:

'That the residue of men might seek after the Lord.'

If, then, on this account the city was raised up—because of Him who came from among them—it is clear that the calling of the Gentiles became the cause of the building of the city.

Who are 'the residue'? Those who were then left remaining.

But observe him keeping order too, and bringing them in as second.

'Thus says the Lord, who does all these things.'

He does not merely speak, but also acts;

therefore the calling of the Gentiles is God's own work.

The point in question was another matter, which Peter also stated more plainly:

that they need not be circumcised.

Why then do you make this public speech? For they were not saying this, that one ought not to receive them when they believe, but that it must be with the Law.

And this Peter well set forth in his address;

but since this above all things disturbed the hearers, this too he again remedies.

And observe: what needed to be laid down as law—that one need not keep the Law—Peter introduced;

but as for our matter, which was long ago admitted, this man states, and he dwells upon that concerning which nothing has been written, so that, having healed their mind by means of what is conceded, he might at the fitting time introduce this also.

'Wherefore I judge that we trouble not those who from among the Gentiles turn to God;'

For if God has called them, and these observances overturn that calling, we are warring against God.

And well did he say, 'Those who from among the Gentiles turn to God,' thereby declaring also God's providential ordering from above concerning them,

and their obedience and readiness toward the calling.

What is the meaning of 'I judge'? It stands for, 'I say this with authority.'

'But that we write to them,' he says, 'to abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood.'

For these, though bodily things, were nevertheless necessary to be observed, since they wrought great evils.

And lest anyone should object, 'Why do we not enjoin the same things upon the Jews also?' he added, saying:

'Moses of old generations has in every city those who preach him'; that is, Moses is continually expounded to them.

For this is the meaning of, 'Being read every sabbath.'

Where it did no harm, He set over them a teacher, and bestowed a grace that hindered nothing, permitting the Jews to hear him in all things, while leading away those from among the Gentiles;

then, by the very means through which He seemed to honor him and to set him over His own people, by these same means He led the Gentiles away from him.

Why then do they not learn from him? Because of their own disobedience.

Hence he shows that these too need observe nothing further.

But if we do not write to them, it is not as though they owed it to observe anything more, but because they have him who speaks.

And he did not say, 'Not to give them offense, nor to overthrow them'—which is what Paul says to the Galatians—but, 'Not to trouble them';

which shows that it was no achievement of theirs, but merely a matter of annoyance.

And he seems, on the one hand, to keep the Law by taking these things from it; yet, on the other, he dissolved it by taking only these.

And yet many times he had discoursed with them concerning these matters;

but so that he might seem both to honor the Law, and to speak these things not as from Moses but as from the Apostles, and that he might make the commandments many, he divided the one.

This above all gave them rest.

And the dispute too came about by a wise dispensation, so that after the dispute the decree might stand the more firmly.

'Then it seemed good to the Apostles,' he says, 'to send men who were leaders among the brethren.'

Not chance persons, but leaders they send, having chosen them out;

'To those at Antioch,' he says, 'and Syria and Cilicia,' where the disease had been born.

Observe how they say nothing burdensome against those men, but look only to one thing—to overturn what had been done;

for this was what made even those who were in dissension there confess agreement.

They did not say, 'those deceivers, those destroyers,' and such like;

and yet, where it was needful, Paul does this, as when he says;

but here, since the matter had been set right, there was no longer any need.

And observe, they do not put it thus, that 'certain from among us commanded you to keep the Law';

but, 'They troubled you with words, unsettling you.'

Nothing is more apt than the expression;

'The souls already made firm,' he says, 'they were unsettling,' as though, in the case of a building, they were pulling down what had been erected by those others.

'To whom,' he says, 'we gave no commandment.'

'It seemed good therefore to us, being assembled with one accord, together with our beloved.'

If they are beloved, they will not despise them;

if they gave up their souls, they too are worthy of trust.

'We have sent therefore,' he says, 'Judas and Silas, who themselves also by word of mouth announce the same things.'

For it was necessary that not only the letter should be present, lest they should say that they had wrested things, that they said one thing instead of another.

The commendation concerning Paul stopped their mouths.

For this reason neither Paul comes alone nor Barnabas, but others also from the Church, that it might not be suspect, since he himself was upholding the decree, nor those from Jerusalem alone.

He shows how worthy of trust they are;

not making themselves equal, he says;

for this very reason he also added the words, 'Men who have given up their souls for the name of our Lord Jesus Christ';

and for what cause did he say, 'It seemed good to the Holy Spirit and to us,' although it would have sufficed to say, 'To the Holy Spirit'? The phrase 'To the Holy Spirit' was so that they might not think it human;

and the phrase 'to us,' that they might be taught that they themselves also both accept it, even though they are in circumcision.

'To lay upon you no greater burden,' he says.

They say these things because the word was still addressed to men who were weak and fearful;

for this reason this too is added.

He shows that the word was not one of condescension, nor

as though they spared them, nor as of weak persons;

for great also was the reverence shown by the teachers;

for that was a superfluous burden.

Observe a brief letter, having nothing more, neither elaborate constructions nor syllogisms, but a command;

for it was the legislation of the Spirit.

Again and again they call it a burden.

'And having again gathered the multitude, they delivered the letter.'

After the letter, they themselves also exhort with the word;

for this too was needful, so as to be freed from all suspicion.

And these men also, he says, being themselves prophets, exhorted the brethren with much discourse.

Here he shows their trustworthiness.

For Paul indeed was also able to do it.

And after they had spent some time there, they were let go in peace.

No longer any sedition, no longer any turning away.

Here it seems to me that they received the right hand of fellowship, as he himself says: 'They gave to me and Barnabas the right hands of fellowship.'

Then he says that 'They added nothing to me.'

For they ratified his judgment; they praised it and marveled at it.

they commended it and admired it.

He shows that it was possible to perceive this even from human reasonings, still less only from the Spirit—namely, that they had sinned a sin not easy to be corrected;

for such matters do not require the Spirit.

He shows that the other things are not necessary, but superfluous, if indeed these are necessary.

'From which if you keep yourselves,' he says, 'you will do well.'

He shows that they lack nothing, but that this suffices.

For indeed it was possible even without a letter, but in order that there might be a written law, they send an epistle.

And again, in order that they might be persuaded to obey the ordinance, they spoke both to those men, and those men did this, and that in peace.

Let us not then be scandalized on account of the heretics.

For see how many stumbling-blocks there were at the very outset of the preaching;

I do not speak of those from without.

For example, first Ananias, then the murmuring, then Simon Magus, then those who accused Peter on account of Cornelius, then the famine, then this very chief of the evils.

For it is not possible, when some good thing is being done, that an evil thing should not also arise alongside it.

Let us not then be troubled if some are scandalized, but rather let us give thanks to God even on their account, because He makes us more approved.

For not only tribulations, but even the very temptations themselves make us more illustrious.

For he who, when there is no one to deceive him, holds fast to the truth, would not be an ardent lover of the truth;

but he who, when many are dragging him away, still holds fast—this man is approved.

What then? Is it for this reason that the stumbling-blocks occur? I do not say that God does these things;

but that even from their wickedness He does us good;

since He Himself never willed that they should come to pass.

'Grant to them,' He says, 'that they may be one;'

but since the stumbling-blocks do occur, they in no way harm these, but even profit them.

Just as, then, those who drag men to martyrdom, though unwillingly, benefit the martyrs—yet they are not impelled to this by God—

so also here, let us not look merely at the fact that some are scandalized.

This very thing is a proof that the doctrine is excellent—that many counterfeit and imitate it;

for they would not counterfeit it, if it were not good.

And this I will now make plain to you.

These fragrant perfumes have those who adulterate them—for instance, the spice-leaf amomum.

For because they are rare and precious, many spurious imitations are made.

No one, then, would choose to counterfeit any of the cheap things.

The pure life has many who counterfeit it;

but no one would choose to feign the man of worthless character, but rather the man of the monastic life.

What then shall we say to the Greeks? A Greek comes and says: 'I wish to become a Christian, but I do not know to whom to attach myself;

there is much strife and sedition among you, much tumult;

which doctrine shall I choose? What shall I take? Each one says: I speak the truth.'

'To whom shall I give heed, knowing nothing at all of the Scriptures? And those others put forward the same claim.'

For if we said that men should be persuaded by reasonings, he would rightly be in an uproar;

but if we say that we believe the Scriptures, and these are simple and true, the matter to be judged is easy for you.

If anyone agrees with those Scriptures, this man is a Christian;

if anyone contends against them, this man is far from this rule.

What then, if that man comes and says that the Scripture has this meaning, while you say another, and you expound the Scriptures otherwise,

dragging their meanings this way and that? 'You then,' tell me, 'have you no understanding nor judgment?' 'And how,' he says, 'could I, who do not even know how to judge your matters? I wish to become a disciple, but you are already making me a teacher.'

If he says these things, what, he asks, shall we answer? How shall we persuade him? Let us ask whether these are not a mere excuse and pretext;

let us ask whether he has condemned the Greeks.

for surely, unless he had condemned them, he would not come over to our side.

Let us ask the reasons for which he condemned them;

It is quite plain that he will say it is because they are creatures and not the uncreated God.

If, then, he finds this among the other heresies, but the contrary among us, what need is there of argument? We all confess that Christ is God.

But let us see who contend and who do not contend.

We, when we call Him God, also utter things worthy of God—that He has authority, that He is not a servant, that He is free, that He does all things of Himself;

Again I ask: if you were about to learn medicine, would you, tell me, simply and at random accept the things said? And yet there are many doctrines among those practitioners.

If, then, you simply accept whatever you hear, this is not the mark of a man;

but if you have judgment and understanding, you will by all means know what is good.

We say 'Son,' and we prove true what we say;

but those others say it indeed, yet do not truly confess it.

And that I may speak still more plainly: those men have certain persons from whom they are named—evidently the name of the heresiarch himself, and likewise each heresy;

but among us no man gave us our name, but the faith itself.

But this is a mere excuse and pretext.

For why, tell me, if you were about to buy a garment, though wholly unskilled in the weaver's art, do you not say these words—'I do not know how to make the purchase, they are deceiving me';

but you do everything so as to learn? And if you wish to buy anything else whatever, you do everything, inquiring diligently;

So that, on this pretext, you will accept nothing at all.

For suppose there is someone holding no doctrine at all: if that man too were to say concerning the Christians what you say—'This is so great a multitude of men, and they hold differing doctrines;'

One man is a Greek, another a Jew, and another a Christian.

There is not even a single doctrine that one ought to accept without examination.

But I am a disciple, and I have no wish to be a judge, nor shall I presume to pass sentence upon a single doctrine.

This pretext of yours no longer has any ground to stand upon.

For just as men had the strength to cast out the spurious, so you too, when you come here, will have the strength to test what is profitable.

For the man who has condemned no doctrine at all will readily say these things.

But he who has condemned it, even if he has not yet chosen anything, as he advances along the way will be able to discern what is fitting.

Let us then make no excuses, nor put forward pretexts.

Do you wish me to show you that these are but pretexts? Do you know the things that ought to be done, and the things that ought not? Why then do you not do the things that ought to be done, but rather those that ought not? Do those things, and with upright reasoning seek from God, and He will by all means reveal it to you.

God, he says, is no respecter of persons.

But in every nation he that fears Him and works righteousness is acceptable to Him.

It is not possible that one who listens without prejudice should fail to be persuaded.

For just as, if there were some measuring-rule to which everything had to be made straight, there would be no need of much inquiry, but it would be easy to take hold of the one who applies the measure;

How then is it that they do not see clearly? Many things bring this about, both prejudice and human motives.

This too, he says, both concerning us and concerning them, they allege.

How so? Have we been cut off from the Church? Do we have heresiarchs? Are we called by the names of men? Is there any founder set over us, as Marcion is over one, Manichaeus over another, Arius over another, and over yet another some other originator of heresy? And even if we too bear the appellation of someone, yet it is not of those who began a heresy, but of those who presided over us and steered the Church.

We have no teachers upon the earth;

we have one, He who is in the heavens.

Those too, he says, put forward the same claims.

But the very name stands over them, accusing them and stopping their mouths.

Many have been Greeks, and none of them asked these things; and among the philosophers too these questions existed, yet none of those who held the right school of thought was hindered.

I said, when they were stirring up these questions, that both these and those are Jews;

whom must we obey? But they were persuaded as they ought to have been.

Let us therefore also obey the laws of God, and do all things according to what seems good to Him, and order our lives according to His will, while we are still in this present life, so that, having passed the remaining time of our life in virtue, we may be able to attain the good things promised to those who love Him, and be counted worthy of honor together with those who have pleased Him, by the grace and loving-kindness of His only-begotten Son, and of the all-holy and life-giving Spirit, the one and true Godhead, now and ever, and unto the ages of ages.