Bible Verses and Early Church Commentary | Historical Christian Faith

¹ And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. ² 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. ³ 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. ⁴ 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. ⁵ But 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. ⁶ And the apostles and elders came together for to consider of this matter. ⁷ And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. ⁸ And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; ⁹ And put no difference between us and them, purifying their hearts by faith. ¹⁰ Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? ¹¹ But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. ¹² Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. ¹³ And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: ¹⁴ Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. ¹⁵ And to this agree the words of the prophets; as it is written, ¹⁶ After this I will 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: ¹⁷ That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. ¹⁸ Known unto God are all his works from the beginning of the world. ¹⁹ Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: ²⁰ But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. ²¹ For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. ²² Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: ²³ And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: ²⁴ 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: ²⁵ It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, ²⁶ Men that have hazarded their lives for the name of our Lord Jesus Christ. ²⁷ We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. ²⁸ For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; ²⁹ 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. Fare ye well. ³⁰ So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: ³¹ Which when they had read, they rejoiced for the consolation. ³² And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. ³³ And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. ³⁴ Notwithstanding it pleased Silas to abide there still. ³⁵ Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. ³⁶ And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. ³⁷ And Barnabas determined to take with them John, whose surname was Mark. ³⁸ But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. ³⁹ And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; ⁴⁰ And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. ⁴¹ And he went through Syria and Cilicia, confirming the churches.

[AD 220] Tertullian on Acts 15:1

The reason why the Holy Spirit did, when the apostles at that time were consulting, relax the bond and yoke for us, was that we might be free to devote ourselves to the shunning of idolatry.

Source: On Idolatry

[AD 253] Origen of Alexandria on Acts 15:1

Observe what he alleges as a proof of his statement: “Christians at first were few in number and held the same opinions, but when they grew to be a great multitude, they were divided and separated, each wishing to have his own individual party. This was their object from the beginning.” That Christians at first were few in number, in comparison with the multitudes who subsequently became Christian, is no doubt true.…He also says that “all the Christians were of one mind,” not noticing, even in this particular, that from the beginning there were differences of opinion among believers regarding the meaning of the books held to be divine. At all events, while the apostles were still preaching and eyewitnesses of Jesus were still teaching his doctrine, there was no small discussion among the converts from Judaism regarding Gentile believers and whether they ought to observe Jewish customs or reject the burden of clean and unclean meats as not being obligatory on those who had abandoned their ancestral Gentile customs and had become believers in Jesus.

Source: AGAINST CELSUS 3.10-11

[AD 380] Apostolic Constitutions on Acts 15:1

For certain men likewise went down from Judea to Antioch, and taught the brethren who were there, saying: "Unless ye be circumcised after the manner of Moses, and walk according to the other customs which he ordained, ye cannot be saved."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 407] John Chrysostom on Acts 15:1-11

"And certain men which came down from Judea taught the brethren, and said, Unless you are circumcised after the manner of Moses, you cannot be saved."

Mark 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, You 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. "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." [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. "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." [Acts 15:3] And observe, the consequence is that all the Samaritans also, learn what has come to the Gentiles: and they rejoiced. "And when they had 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." [Acts 15:4] See what a providence is here! "But 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 to them, Men and brethren, you 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." [Acts 15:5-7] Observe Peter from the first standing aloof (κεχωρισμένον) from the affair, and even to this time judaizing. And yet (says he) "ye know." ch. 10:45; 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. "From old days," he says, "did choose among you." What means, "Among you?" Either, in Palestine, or, you being present. "By my mouth." Observe how he shows that it was God speaking by him, and no human utterance. "And God, that knows the hearts, gave testimony unto them:" he refers them to the spiritual testimony: "by giving them the Holy Ghost even as unto us." [Acts 15:8] Everywhere he puts the Gentiles upon a thorough equality. "And put no difference between us and them, having purified their hearts by faith." [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. "Now therefore why do you tempt God, to put a yoke upon the neck of the disciples?" [Acts 15:10] What means, "Tempt ye God?" 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: "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." [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. "For if Abraham," says (Paul), "was justified by works, he has whereof to glory, but not before God." [Romans 4:2] 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 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.

(Recapitulation.) (b) But let us look more closely at what has been said. "And certain men," etc. In Jerusalem, then, there were not any believers from among the Gentiles: but in Antioch of course there were. Therefore 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. "When therefore Paul and Barnabas had no small disputation with them," 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). "And being brought on their way," etc, "they caused no small joy to the brethren." [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. "But there arose up certain of the sect of the Pharisees which believed," 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. "And the Apostles and elders," etc. [Acts 15:6] "Among us," he says, "God chose:" and "from old days:" long ago, he says, not now. And this too is no small point — at a time when Jews believed, not turned away (from the Gospel). "Among us;" an argument from the place: "of old days," from the time. And that expression, "Chose:" just as in their own case he says not, (so) willed it, but, "Chose that the Gentiles by my mouth should hear the word of the Gospel and believe." Whence is this proved? From the Spirit. Then he shows that the testimony given them is not of grace merely, but of their virtue. "And God which knows the hearts bare them witness" [Acts 15:8]; having afforded to them nothing less (than to us), for, he says, "Put no difference between us and them." [Acts 15:9] Why then, hearts are what one must everywhere look to. And it is very appositely said, "God that knows the hearts bare them witness:" as in the former instance, "You, Lord, that know the hearts of all men." [Acts 1:24] For to show that this is the meaning, observe what he adds, "Put no difference between us and them." When he has mentioned the testimony borne to them, then he utters that great word, the same which Paul speaks, "Neither circumcision avails anything, nor uncircumcision." [1 Corinthians 7:19] "That he may make the two one in Himself." [Ephesians 2:5] Of all these the seeds lie in Peter's discourse. And he does not say (between) them of the circumcision, but "Between us," that is the Apostles, "and them." Then, that the expression, "no difference" may not seem an outrage, After faith, he says — "Having purified their hearts by faith" [Acts 15:10]— He thoroughly cleansed them first. Then he shows, not that the Law was evil, but themselves weak.— "But we believe that through the grace of the Lord Jesus we shall be saved even as they." [Acts 15:11] Mark how he ends with a fearful consideration. He does not discourse to them from the Prophets, but from things present, of which themselves were witnesses. Of course (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. "And put no difference between" — he said not, them of the circumcision, but "us and them," i.e. the Gentiles: for this (gradual advance) little by little is stronger. "Why therefore do you tempt God?" who has become (the) God of the Gentiles: for this was tempting: * * * 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, "we believe that through the grace of the Lord Jesus we shall be saved even as they" comp. : but faith falling off, behold, themselves (are) in destruction. And he did not say, Why do ye disbelieve? Which was more harsh, but, "Tempt God," and that when the fact is demonstrated.

(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 do not come accusing those at Antioch, but "declaring all things that God had done with them:" [Acts 15:4] but thence again these men lay hold upon the occasion (to compass their own objects), "but there rose up," 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.

For gentleness 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 you have convincing proofs, why lose your 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 today 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 — and 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 — we 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.

How then may one root out this evil passion? How subdue (ὑ ποσκελίσειε) 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 you 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 you have often heard it in the Scriptures. For of certain human beings it was said, "he is the angel of the Lord" [Malachi 2:7]: and "from his lips," says it, "they shall seek judgment" [Malachi 3:1]: and again, "I send My angel before Your face:" but of some, "Serpents, generation of vipers." [Matthew 12:34] 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, "I have said, You are gods, and all of you are children of the Most High." [Psalm 82:6] 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: "In the Resurrection they neither marry nor are given in marriage, but are like the angels." [Matthew 22:30] And again, "He that is able to receive it, let him receive it." [Matthew 19:12] 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 there. 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 says, "Our adversary, as a roaring lion, walks about, seeking whom he may devour" [1 Peter 5:8]: 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's robe, from this a king's house, from this nature are fashioned a king's members: all are kingly. Let us not then misuse our own nature to our hurt. He has made us "a little lower than the angels," [Psalm 8:5], I mean, by reason of death: but even that little we have now recovered. There is nothing therefore to hinder us from becoming near 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.

Source: Homily 32 on the Acts of the Apostles

[AD 300] Ammonius of Alexandria on Acts 15:2

It is to be noted that the early believers, with much searching and great eagerness, discussed dogmas, and that they benefited to such an extent through their discussions and that the Antiochians did not hesitate to send [someone] to Jerusalem to inquire about the controversy. And yet their inquiry was not, in the first place, about the Godhead, or the providential incarnation of the Son, or the Holy Spirit, or angels, or powers, or heaven, or anything like this, but about circumcision, about the least part of a man’s genitals. They were aware of the fact that the words “a single iota and a single point of the law” were full of a great spiritual meaning. The Antiochian disciples were afraid to take authority, but they took so much thought even for questions that seemed to be trifling, seeing that those from Antioch sent Paul and Barnabas to consult those in Jerusalem, while the disciples from Jerusalem sent Judah and Silas back to Antioch with their letters.

Source: CATENA ON THE ACTS OF THE APOSTLES 15.7-8

[AD 407] John Chrysostom on Acts 15:2

How can he say in his letter to the Galatians, “I did not go up to Jerusalem to see those who were apostles before me, nor did I move”? We suggest this: in the first place because he had not gone up spontaneously but had been sent by others; and in the second place because he did not come in order to learn something4 but to persuade others. Indeed, from the beginning he held that opinion that the apostles approved later, namely, that it was not necessary to circumcise. Until that day, however, it had seemed to them that [Paul] was not worthy of faith, but they rather listened more to those who lived in Jerusalem. So [Paul] went up, not in order to gain what he had been ignorant of before but in order to persuade his opponents because those who were in Jerusalem agreed with them. He had recognized from the start what had to be done and needed no teacher. And he had a clear and sure idea, beyond any discussion, of what the apostles would have decreed after a long discussion. Since it had seemed opportune to the brothers that he might learn something about them, he went up not for himself but for them. Even though he says, “I did not go up,” we can explain that. He did not go up at the beginning of his preaching or in order to learn. And he means both these things when he says, “I did not go immediately in flesh and blood.” He did not simply say, “I did not go” but “I did not go immediately.”

Source: CATENA ON THE ACTS OF THE APOSTLES 15.2-4

[AD 735] Bede on Acts 15:2

They decided that Paul and Barnabas and some others from them should go up to the apostles and elders in Jerusalem, etc. About this ascension of his, Paul himself writes to the Galatians: Then, after fourteen years, I went up to Jerusalem with Barnabas, taking Titus along also, and I communicated to them the Gospel which I preach among the Gentiles (Galatians II); where the very number that he mentioned must be reckoned in years. For we know that the apostles Peter and Paul suffered martyrdom in the thirty-eighth year after the passion of the Lord, that is, in the last year of Nero, and that the blessed Peter sat upon the episcopal throne in Rome for twenty-five years. Now, twenty-five and fourteen make not thirty-eight but thirty-nine. Therefore, it follows that we believe the blessed Peter came to Rome in the same fourteenth year after the passion of the Lord, in which Paul conversed with him at Jerusalem, in the fourth year of Claudius Caesar; and likewise, unless I am mistaken, from this position it is proven that the blessed Apostle Paul came to faith in the same year in which the Lord suffered and rose again.

Source: Commentary on Acts

[AD 585] Cassiodorus on Acts 15:4

"And when they were come to Jerusalem, they were splendidly received by the church." When Paul and Barnabas were come to Jerusalem with the brethren because of the question that was being inquired into, they were received with great joy by the whole church. There again, there was much disputing between the Pharisees who had already converted and the apostles about circumcision. Then Peter, filled with the Holy Ghost, explained that the Gentiles were not to be purified by circumcision, but by faith. James the bishop, who was called the Lord's brother, also followed this view and supported it with great reasonings and with a prophet's testimony, saying that Moses was content with his name being uttered with reverence in the synagogue on every sabbath.

Source: Complexiones on the Acts of the Apostles

[AD 220] Tertullian on Acts 15:5

He then cursorily touches on his own conversion from a persecutor to an apostle-confirming thereby the Acts of the Apostles, in which book may be found the very subject of this epistle, how that certain persons interposed, and said that men ought to be circumcised, and that the law of Moses was to be observed; and how the apostles, when consulted, determined, by the authority of the Holy Ghost, that "a yoke should not be put upon men's necks which their fathers even had not been able to bear." Now, since the Acts of the Apostles thus agree with Paul, it becomes apparent why you reject them.

Source: Against Marcion Book V

[AD 735] Bede on Acts 15:5

Saying that it is necessary to circumcise them. The Galatians were deceived by this error, believing that circumcision and the ceremonies of the law should be mixed with the grace of baptism.

Source: Commentary on Acts

[AD 220] Tertullian on Acts 15:7

Moreover, in that dispute about the observance or non-observance of the Law, Peter was the first of all to be endued with the Spirit, and, after making preface touching the calling of the nations, to say, "And now why are ye tempting the Lord, concerning the imposition upon the brethren of a yoke which neither we nor our fathers were able to support? But however, through the grace of Jesus we believe that we shall be saved in the same way as they." This sentence both "loosed" those parts of the law which were abandoned, and "bound" those which were reserved.

Source: On Modesty

[AD 380] Apostolic Constitutions on Acts 15:7

And when some said one thing, and some another, I Peter stood up, and said unto them: "Men and brethren, ye know how that from ancient days God made choice among you that the Gentiles should hear the word of the Gospel by my mouth, and believe; and God, which knoweth the hearts, bare them witness.

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 407] John Chrysostom on Acts 15:7

Observe Peter from the first standing aloof (κεχωρισμένον) from the affair, and even to this time judaizing. And yet (says he) ye know. ch. 10:45; 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. From old days, he says, did choose among you. What means, Among you? Either, in Palestine, or, you being present. By my mouth. Observe how he shows that it was God speaking by him, and no human utterance. And God, that knows the hearts, gave testimony unto them: he refers them to the spiritual testimony: by giving them the Holy Ghost even as unto us.

[AD 407] John Chrysostom on Acts 15:7

See how Peter was, from the beginning, removed from the debate and how he was following the ways of the Jews even still. “You know,” he says. Perhaps some of those who had once accused him with regard to Cornelius were present and had entered with him, so that he brings them as witnesses. “From the ancient days God chose among you.” What does “among you” mean? It means either “in Palestine” or the “you” is those who were present. “Through my mouth.” See how [Peter] shows that God spoke through him and there was nothing human. “And God, who knows human hearts, testified to them”—he refers them to the testimony of the Spirit—“by giving them the Holy Spirit just as he did to us.”

Source: CATENA ON THE ACTS OF THE APOSTLES 15.7-8

[AD 407] John Chrysostom on Acts 15:8

Then he shows that it was not simply because of grace but on account of their virtue that the testimony was given to them and that what was offered to them was in no way less [than what was offered to us]. “For he made no distinction,” he says, “between us and them.” It is the heart then that one must always look to, and it is very aptly said, “God who knows the heart bore witness to them”; and likewise in an earlier instance, “Thou, Lord, that knows the hearts of all people.” Notice what he adds to show that this is the meaning, “he made no distinction between us and them.” When he mentioned the testimony borne to them, he uttered that great word, which Paul speaks, “Neither circumcision avails anything, nor uncircumcision.” “That he may make the two one in himself.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 32

[AD 407] John Chrysostom on Acts 15:9

“And God who knows the heart bore witness to them.” He refers them to the spiritual testimony, “giving them the Holy Spirit just as he did to us.” Everywhere he places the Gentiles on an equal footing. “And he made no distinction between us and them but cleansed their hearts by faith.” 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 alone is necessary, and not works or circumcision. For indeed they do not say all this only as an apology for the Gentiles, but also to teach [the Jewish believers] to abandon the law. For the moment, however, this is not said. “Now therefore why do you make trial of God by putting 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 through the grace of the Lord Jesus, just as they will.” What does “make trial of God” mean? As if he were not strong enough, he means, to save by faith, that is, “why do you disbelieve God?” Thus it is from a want of faith that the law is brought in.… “But we believe that we shall be saved through the grace of the Lord Jesus, just as they will.” How powerful are these words! Likewise Paul says in the epistle to the Romans, “For if Abraham was justified by works, he has something to glory in, but not before God.” Do you see that all this is more a lesson for them than an apology for the Gentiles?

Source: HOMILIES ON THE ACTS OF THE APOSTLES 32

[AD 430] Augustine of Hippo on Acts 15:9

Faith in God purifies the heart, the pure heart sees God. But faith is sometimes defined as followed by people who wish to deceive themselves; as if it were enough merely to believe—some people, you see, promise themselves the vision of God and the kingdom of heaven for believing while living bad lives. Against these the apostle James indignantly took umbrage out of spiritual charity, so he says in his letter, “You believe that God is one.” You pat yourself on your back for your faith; you observe that many godless people assume there are many gods, and you congratulate yourself for believing that there is only one God. “You do well. The demons also believe—and shudder.” Shall they too see God? Those who are pure of heart shall see him. Whoever would say that the unclean spirits are pure of heart? And yet, “they believe—and shudder.”So our faith must be distinguished from the faith of demons. Our faith, you see, purifies the heart, their faith makes them guilty.… So let us distinguish our faith and see that believing is not enough. That is not the sort of faith that purifies the heart. “Purifying their hearts,” it says, “by faith.” But which faith, what sort of faith? The one, surely, which the apostle Paul defines when he says “faith that works through love.” This faith is different from the faith of demons, different from the morals of dissolute and desperate people. “Faith,” he says. “Which faith?” The one “that works through love,” hopes for what God promises. You could not have a more perfect, a more carefully thought-out definition than that.

Source: SERMON 53.10-11

[AD 735] Bede on Acts 15:9

Purifying their hearts by faith. Therefore, it is not necessary to cleanse them with the circumcision of the flesh, whose hearts such great faith purifies, that they even deserve to receive the Holy Spirit before baptism.

Source: Commentary on Acts

[AD 220] Tertullian on Acts 15:10

And since there are some who sometimes assert that they have nothing to do with the law (which Christ has not dissolved, but fulfilled), sometimes catch at such parts of the law as they choose; 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, have wholly ceased: such (parts), however.

Source: On Monogamy

[AD 220] Tertullian on Acts 15:10

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. "Liberty in Christ" has done no injury to innocence.

Source: On Modesty

[AD 325] Lucius Caecilius Firmianus Lactantius on Acts 15:10

With which sin and crime God was offended, and justly visited the impious and ungrateful people with severe punishments, and made them subject to the law

[AD 407] John Chrysostom on Acts 15:10

Notice how he concludes with something frightening. He does not discourse to them from the prophets but from things present, of which they themselves were witnesses. Of course the prophets also add their testimony and make the reason stronger by what has now come to pass. And notice how [Peter] first allows the question to be debated in the church and then speaks. And he did not say “those of the circumcision” but “the Gentiles.” For this [gradual advance] little by little is stronger. For this is the action of one trying to see if he is able to save even after the law. Look what he does. He shows that they are in danger. For what the law could not do faith had power to do, but if faith falls off, see how they themselves are in perdition. And he did not say, “Why do you disbelieve?” which is more harsh, even when the fact had been demonstrated.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 32

[AD 430] Augustine of Hippo on Acts 15:10

Why did he say this, unless they were saved through the grace of our Lord, Jesus Christ, not through the law of Moses? Through the law there came not healing but the knowledge of sin, as the apostle teaches when he says, “For knowledge of sin came through the law. But now the righteousness of God has been revealed apart from the law, though the law and the prophets have borne witness to it.” Therefore, if it has been revealed, it existed at that time but was hidden. The veil of the temple signified its being hidden, and that veil was torn at Christ’s death to signify its revelation. At that time the grace of the one mediator between God and human beings, the man Christ Jesus, existed in the people of God, but it was hidden as rain upon fleece—a rain that God bestows on his heritage, not as something due but as gratuitous. But now, with the fleece squeezed dry, that is, with the Jewish people rejected, it lies revealed in all the nations as upon the threshing floor.

Source: ON ORIGINAL SIN 2.29

[AD 735] Bede on Acts 15:10

Now, therefore, why do you test God by placing a yoke on the necks of the disciples, which neither our fathers nor we have been able to bear. It is clear that it should be understood in many ways what is said: You shall not test the Lord your God (Matt. IV). Therefore, he tests God who attempts to serve and please him in a way other than he has commanded, who confides that he can keep his commandments without the help of his grace. But the blessed Peter wishes to remove the heavy yoke of law observance from the necks of the disciples, so that he may place upon them the light yoke of evangelical freedom. Of which Paul also says to the companions of the same grace: For you did not receive a spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, Abba, Father (Rom. VIII).

Source: Retractions on Acts

[AD 430] Augustine of Hippo on Acts 15:11

You, who are enemies of this grace, reject the idea that we should believe that the people of old were saved by the same grace of Jesus Christ. Rather, you distinguish the different times in the manner of Pelagius in whose books this is found. You say that prior to the law they were saved by nature, then through the law and finally through Christ, as if for the human beings of the two earlier periods, namely, prior to the law and under the law, the blood of Christ was not necessary. In that way, you destroy the statement, “For there is one God and one mediator between God and humankind, the man Christ Jesus.”

Source: AGAINST TWO LETTERS OF THE PELAGIANS 1.39

[AD 735] Bede on Acts 15:11

But by the grace of the Lord Jesus Christ we believe to be saved, even as they are. If therefore they, that is, the fathers who could not bear the yoke of the old law, believed themselves to be saved by the grace of the Lord Jesus Christ, it is manifest that this grace was what made the ancient righteous live. Since the righteous shall live by faith, there could have been different sacraments for different times, yet all converging harmoniously to the unity of the same faith.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 15:12

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.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 33

[AD 258] Cyprian on Acts 15:13

Cyprian of Carthage said: The letter 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.

Source: Seventh Council of Carthage Under Cyprian

[AD 380] Apostolic Constitutions on Acts 15:13

Wherefore my sentence is, that we do not trouble those who from among the Gentiles turn unto God: but to charge them that they abstain from the pollutions of the Gentiles, and from what is sacrificed to idols, and from blood, and from things strangled, and from fornication; which laws were given to the ancients who lived before the law, under the law of nature, Enos, Enoch, Noah, Melchizedek, Job, and if there be any other of the same sort."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 407] John Chrysostom on Acts 15:13-33

"And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Symeon has declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets."

This (James) was bishop, as they say, and therefore he speaks last, and herein is fulfilled that saying, "In the mouth of two or three witnesses shall every word be established." [Deuteronomy 17:6; Matthew 18:16] But observe the discretion shown by him also, in making his argument good from the prophets, both new and old. For he had no acts of his own to declare, as Peter had and Paul. And indeed it is wisely ordered that this (the active) part is assigned to those, as not intended to be locally fixed in Jerusalem, whereas (James) here, who performs the part of teacher, is no way responsible for what has been done, while however he is not divided from them in opinion. (b) "Men and brethren," he says, "hearken unto me." Great is the moderation of the man. His also is a more complete oration, as indeed it puts the completion to the matter under discussion. (a) "Symeon," he says, "declared:" (namely,) in Luke, in that he prophesied, "Which You have prepared before the face of all nations, a light to lighten the Gentiles, and the glory of Your people Israel." lettest Thou Thy servant depart."It is remarkable that it does not occur to Chrys. that Symeon is Simon Peter, though 2 Peter 1:1 has Συμέων Πέτρος in the Cod. Alexandr., and many other mss. In the Mod. text Chrys. is made to say: "Some say that this is he who is mentioned by Luke: others, that he is some other person of the same name. (Acts 13:1?) But whether it be the one or the other is a point about which there is no need to be particular; but only to receive as necessary the things which the person declared."}--> (c) "How God at the first did visit the Gentiles, to take out of them a people for His Name." [Luke 2:25] Then, since that (witness), though from the time indeed he was manifest, yet had not authority by reason of his not being ancient, therefore he produces ancient prophecy also, saying, "And to this agree the words of the Prophets, as it is written: After this I will 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." [Acts 15:16] 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." [Acts 15:17] Then, what makes his word authoritative — "Says the Lord, which does 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." [Acts 15:18] And then again his authority (καὶ τὸ ἀξίωμα πάλιν) (as Bishop): "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 has in every city them that preach him, being read in the synagogues every sabbath day." [Acts 15:19-21] Since then they had heard of the Law, with good reason he enjoins these things from the Law, that he may not seem to make it of no authority. And (yet) observe how he does not let them be told these things from the Law, but from himself, saying, It is not that I heard these things from the Law, but how? "We have judged." Then the decree is made in common. "Then pleased it the Apostles and elders, together with the whole Church, to choose men of their own company" — do you observe they do not merely enact these matters, and nothing more?— "and send them to Antioch with Paul and Barnabas: namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: and they wrote letters by them after this manner." [Acts 15:22] 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." [Acts 15:23] 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, You must be circumcised, and keep the Law: to whom we gave no such commandment." [Acts 15:24] 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" [Acts 15:25]— then, that it may not look like disparagement of Paul and Barnabas, that those men are sent, observe the encomium passed upon them — "together with our beloved Barnabas and Paul, men that have hazarded their lives for the name of our Lord Jesus Christ. 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" [Acts 15:26-28]: "That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication from which if you keep yourselves, you shall do well. [Acts 15:29] For these things the New Testament did not enjoin: we nowhere find that Christ discoursed about these matters; but these things they take from the Law. "From things strangled," it says, "and from blood." Here it prohibits murder. cf. Genesis 9:5] "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." (v. 30, 31.) Then those (brethren) also exhorted them: 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." (v. 32, 33.) No more factions and fightings, but thenceforth Paul taught.

(Recapitulation.) "Then all the multitude kept silence," etc. [Acts 15:12] There was no arrogance in the Church. After Peter Paul speaks, and none silences him: 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. [Acts 15:13] (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?" [Acts 15:14] (It means) from the beginning (ἐ ξ ἀρχἥς). (c) Moreover he well says, "Symeon expounded" (ἐ ξηγήσατο) (or, interpreted), implying that he too spoke 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." [Acts 15:15] Not simply, Chose, but, "for His Name," that is for His glory. His Name is not shamed by the taking (προλήψει) the Gentiles first, but it is even a greater glory.— Here some even great thing is hinted at: that these are chosen before all. "After this I will return, and rebuild the tabernacle of David which is fallen down." [Acts 15:16] But if one would look into the matter closely, the kingdom of David does in fact now stand, his Offspring reigning everywhere. For what is the good of the buildings and the city, with none obeying there? And what is the harm arising from the destruction of the city, when all are willing to give their very souls? There is that come which is more illustrious than David: in all parts of the world is he now sung. This has come to pass: if so, then must this also come to pass, "And I will build again the ruins thereof, and I will set it up:" to what end? "that the residue of men may seek the Lord, and all the Gentiles, upon whom My Name is called." [Acts 15:17] If then it was to this end that the city rose again (namely) because of Him (that was to come) of them, it shows that of the building of the city the cause is, the calling of the Gentiles. Who are "the residue?" those who are then left. "And all the Gentiles, upon whom My Name is called:" but observe, how he keeps the due order, and brings them in second. "Says the Lord, which does these things." Not "says" (only), but "does." Why then, it was God's work.— "But the question is other than this (namely), what Peter spoke more plainly, whether they must be circumcised. Then why do you harangue about these matters?" For what the objectors asserted, was not that they must not be received upon believing, but that it must be with the Law. And upon this Peter well pleaded: but then, as this very thing above all others troubled the hearers, therefore he sets this to rights again (θεραπεύει). And observe, that which was needful to be enacted as a rule, that it is not necessary to keep the Law, this Peter introduced: but the milder part, the truth which was received of old, this James says, and dwells upon that concerning which nothing is written, in order that having soothed their minds by that which is acknowledged, he may opportunely introduce this likewise. "Wherefore," says he, "my sentence is, not to trouble them which from among the Gentiles do turn unto God" [Acts 15:19], that is, not to subvert: for, if God called them, and these observances subvert, we fight against God. And again, "them which from the Gentiles," he says, "do turn." And he says well, with authority, the " my sentence is. But that we write unto them that they abstain from pollutions of 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." [Acts 15:20] For these, although relating to the body, were necessary to be observed, because (these things) caused great evils, "For Moses has of old times in every city," etc. [Acts 15:21] This above all quieted them. (ἀ νέπαυσεν) (a) For this cause I affirm that it is good (so "to write to them.") Then why do we not write the same injunctions to Jews also? Moses discourses unto them. See what condescension (to their weakness)! Where it did no harm, he set him up as teacher, and indulged them with a gratification which hindered nothing, by permitting Jews to hear him in regard of these matters, even while leading away from him them of the Gentiles. See what wisdom! He seems to honor him, and to set him up as the authority for his own people, and by this very thing he leads away the Gentiles from him! "Being read in the synagogues every sabbath day." Then why do they not learn (what is to be learned) out of him, for instance * *? Through the perversity of these men. He shows that even these (the Jews) need observe no more (than these necessary things). And if we do not write to them, it is not that they are bound to observe anything more, but only that they have one to tell them. And he does not say, Not to offend, nor to turn them back, which is what Paul said to the Galatians, but, "not to trouble them:" he shows that the point (κατόρθωμα) if carried is nothing but a mere troubling. 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 only these. (c) There was a design of Providence in the disputation also, that after the disputation the doctrine might be more firm. "Then pleased it the Apostles to send chosen men of their own company," etc., no ordinary persons, but the "leading men; having written" (letters) "by them after this manner. To those in Antioch," it says, "and Syria and Cilicia." (v. 22, 23) where the disease had its birth. Observe how they say nothing harsher (φορτικώτερον) against those men, but look to one thing only, namely, to undo (the mischief) which has been done. For this would make even the movers of the faction there to confess (that they were wrong). They do not say, The seducers, the pestilent fellows, or suchlike: though where need is, Paul does this, as when he says, "O full of all guile" [Acts 13:10]: but here, the point being carried, there was no need. And observe, they do not put it, That certain from us ordered you to keep the Law, but, "Troubled you with words, subverting your souls,"— nothing could be more proper (κυριώτερον) than that word: none (of the other speakers) has so spoken of the things done by those men. "The souls," he says, already strongly established, these persons are ἀ νασχευάζοντες as in speaking of a building, "taking them down again:" displacing them (μετατιθέντες) from the foundation). "To whom," he says, "we gave no such commandment. It seemed good therefore to us being assembled with one accord, to send chosen men unto you together with our beloved Barnabas and Paul, men that have hazarded their lives for the Name of our Lord Jesus Christ." (v. 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 says, "Judas and Silas, who shall also tell you the same things by word of mouth." [Acts 15:27] For it was necessary that there should be not merely the Epistle there by itself, lest they should say that Paul and Barnabas had suppressed (the real purport), that they said one thing instead of another. The encomium passed upon Paul stopped their mouths. 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" [Acts 15:28]: not making themselves equal (to Him )— they are not so mad. But why does it put this (so)? Why did they add, "And to us," and yet it had sufficed to say, "To the Holy Ghost?" The one, "To the Holy Ghost," that they may not deem it to be of man; the other, "To us," that they may be taught that they also themselves admit (the Gentiles), although themselves being in circumcision. They have to speak to men who are still weak and afraid of them: this is the reason why this also is added. And it shows that it is not by way of condescension that they speak, neither because they spared them, nor as considering them weak, but the contrary; for great was the reverence of the teachers also. "To lay upon you no greater burden" — they are ever calling it a burden — and again, "save these necessary things:" for that was a superfluous burden. See here a brief Epistle, with nothing more in it (than was needed), neither arts of persuasion (κατασκευὰς) nor reasonings, but simply a command: 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." [Acts 15:30] After the epistle, then (Judas and Silas) also themselves exhort them by word [Acts 15:31]: for this also was needful, that (Paul and Barnabas) might be quit of all suspicion. "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. [Acts 15:33]

No more faction. On this occasion, I suppose, it was that they received the right hand, as he says himself, "They gave to me and Barnabas right hands of fellowship." [Galatians 2:9] There he says, "They added nothing to me." [Galatians 2:6] For they confirmed his view: they praised and admired it.— It shows that even from human reasonings it is possible to see this, not to say from the Holy Ghost only, that they sinned a sin not easy to be corrected. For such things need not the Spirit. — It shows that the rest are not necessary, but superfluous, seeing these things are necessary. "From which if you keep yourselves," it says, "you shall do well." It shows that nothing is lacking to them, but this is sufficient. For it might have been done also without letters, but that there may be a law in writing (they send this Epistle): again, that they may obey the law (the Apostles), also told those men (the same things), and they did this, "and confirmed them, and having tarried a space were let go in peace."

Let us not then be offended on account of the heretics. For look, here at the very outset of the preaching, how many offenses there were: I speak not of those which arose from them that were without; for these were nothing: but of the offenses which were within. For instance, first Ananias, then the "murmuring," then Simon the sorcerer; afterwards they that accused Peter on account of Cornelius, next the famine, lastly this very thing, the chief of the evils. For indeed it is impossible when any good thing has taken place, that some evil should not also subsist along with it. Let us not then be disturbed, if certain are offended, but let us thank God even for this, because it makes us more approved. For not tribulations only, but even temptations also render us more illustrious. A man is no such great lover of the truth, only for holding to it when there is none to lead him astray from it: to hold fast to the truth when many are drawing him away, this makes the proved man. What then? Is this why offenses come? I am not speaking as if God were the author of them: God forbid! But I mean, that even out of their wickedness He works good to us: it was never His wish that they should arise: "Grant to them," He says, "that they may be one" [John 17:21]: but since offenses do come, they are no hurt, to these, but even a benefit: just as the persecutors unwillingly benefit the Martyrs by dragging them to martyrdom, and yet they are not driven to this by God; just so is it here. Let us not look (only at this), that men are offended: this very thing is itself a proof of the excellence of the doctrine — that many stimulate and counterfeit it: for it would not be so, if it were not good. And this I will now show, and make on all hands plain to you. Of perfumes, the fragrant spices are they which people adulterate and counterfeit; as, for instance, the amomum leaf. For because these are rare and of necessary use, therefore there come to be spurious imitations likewise. Nobody would care to counterfeit any common article. The pure life gets many a false pretender to it: no man would care to counterfeit the man of vicious life; no, but the man of monastic life.— What then shall we say to the heathen? There comes a heathen and says, "I wish to become a Christian, but I know not whom to join: there is much fighting and faction among you, much confusion: which doctrine am I to choose?" How shall we answer him? "Each of you" (says he) "asserts, ' I speak the truth.'" (b) No doubt: this is in our favor. For if we told you to be persuaded by arguments, you might well be perplexed: but if we bid you believe the Scriptures, and these are simple and true, the decision is easy for you. If any agree with the Scriptures, he is the Christian; if any fight against them, he is far from this rule. (a) "But which am I to believe, knowing as I do nothing at all of the Scriptures? The others also allege the same thing for themselves. What then (c)if the other come, and say that the Scripture has this, and you that it has something different, and you interpret the Scriptures diversely, dragging their sense (each his own way)?" And you then, I ask, have you no understanding, no judgment? "And how should I be able (to decide)," says he, "I who do not even know how to judge of your doctrines? I wish to become a learner, and you are making me immediately a teacher." If he say this, what, say you, are we to answer him? How shall we persuade him? Let us ask whether all this be not mere pretence and subterfuge. Let us ask whether he has decided (κατέγνωκε) against the heathen (that they are wrong). The fact he will assuredly affirm, for of course, if he had not so decided, he would not have come to (enquire about) our matters: let us ask the grounds on which he has decided, for to be sure he has not settled the matter out of hand. Clearly he will say, "Because (their gods) are creatures, and are not the uncreated God." Good. If then he find this in the other parties (αἰρέσεις), but among us the contrary, what argument need we? We all confess that Christ is God. But let us see who fight (against this truth), and who not. Now we, affirming Him to be God speak of Him things worthy of God, that He has power, that He is not a slave, that He is free, that He does of Himself: whereas the other says the reverse. Again I ask: if you would learn (to be) a physician, * * *? And yet among them are many (different) doctrines. For if you accept without more ado just what you are told, this is not acting like a man: but if you have judgment and sense, you shall assuredly know what is good. We affirm the Son to be God, we verify (ἐ παληθεύομεν) what we affirm: but they affirm indeed, but (in fact) confess not.— But to mention (something) even plainer: those have certain persons from whom they are called, openly showing the name of the heresiarch himself, and each heresy in like manner: with us, no man has given us a name, but the faith itself. However, this (talk of yours) is mere pretence and subterfuge. For answer me: how is it that if you would buy a cloak, though ignorant of the art of weaving, you do not speak such words as these — "I do not know how to buy; they cheat me"— but do all you can to learn, and so whatever else it be that you would buy: but here you speak these words? For at this rate, you will accept nothing at all. For let there be one that has no (religious) doctrine whatever: if he should say what you say about the Christians— "There is such a multitude of men, and they have different doctrines; this a heathen, that a Jew, the other a Christian: no need to accept any doctrine whatever, for they are at variance one with another; but I am a learner, and do not wish to be a judge" — but if you have yielded (so far as) to pronounce against (καταγινώσκειν) one doctrine, this pretext no longer has place for you. For just as you were able to reject the spurious, so here also, having come, you shall be able to prove what is profitable. For he that has not pronounced against any doctrine at all, may easily say this: but he that has pronounced against any, though he have chosen none, by going on in the same way, will be able to see what he ought to do. Then let us not make pretexts and excuses, and all will be easy. For, to show you that all this is mere excuse, answer me this: Do you know what you ought to do, and what to leave undone? Then why do you not what you ought? Do that, and by right reason seek of God, and He will assuredly reveal it to you. "God," it says, "is no respecter of persons, but in every nation he that fears Him, and works righteousness, is accepted with Him." ch. 10:34-35 It cannot be that he who hears without prejudice should not be persuaded. For just as, if there were a rule, by which everything behooved to be put straight, it would not need much consideration, but it would be easy to detect the person who measures falsely (τὸν παραμετροὕντα λαβἕιν), so is it here. "Then how is it they do not see it at a glance?" Many things are the cause of this: both preconceived opinion, and human causes (αἰτίαι). The others, say you, say the same thing about us. How? For are we separated from the Church? Have we our heresiarchs? Are we called after men — as one of them has Marcion, another Manichæus, a third Arius, for the author and leader (of his sect)? Whereas if we likewise do receive an appellation from any man, we do not take them that have been the authors of some heresy, but men that presided over us, and governed the Church. We have no "masters upon the earth" — God forbid — we have "One Master that is in heaven." [Matthew 23:9-10] "And those also," says he, "say the same." But there stands the name set over them, accusing them, and stopping their mouths.— How is it, there have been many heathen, and none of them asked these questions: and among the philosophers there were these (differences), and yet none of those holding the right party (αἵρεσιν) was hindered (thereby)?— Why did not (those believers) say, when (the others) raised these questions, "Both these and those are Jews: which must we believe?" But they believed as they ought. Then let us also obey the laws of God, and do all things according to His good pleasure, that having virtuously passed this life present, we may be enabled to attain unto the good things promised to them that love Him, by the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together, be glory, dominion, honor, now and ever, world without end. Amen.

Source: Homily 33 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 15:13

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.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 33

[AD 202] Irenaeus on Acts 15:14

They wish not to be done to themselves, let them not do to others."

[AD 407] John Chrysostom on Acts 15:14

(It means) from the beginning (ἐ ξ ἀρχἥς). (c) Moreover he well says, Symeon expounded (ἐ ξηγήσατο) (or, interpreted), implying that he too spoke 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.

[AD 407] John Chrysostom on Acts 15:14

“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.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 33

[AD 202] Irenaeus on Acts 15:15

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.".
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

Source: Against Heresies Book III

[AD 444] Cyril of Alexandria on Acts 15:16

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.

Source: CATENA ON THE ACTS OF THE APOSTLES 15.16-17

[AD 735] Bede on Acts 15:16

After this I will return, and build again the tabernacle of David, which is fallen, and the rest. The tabernacle of David signifies the shadow of the law, which was corrupted and torn apart by the traditions of the Pharisees, but when the Lord returns, that is, appears in the flesh, it is raised up by the spiritual grace of God, so that not only Jews but also all nations of the Gentiles may seek his name.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 15:17

Then, what makes his word authoritative— Says the Lord, which does 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.

[AD 407] John Chrysostom on Acts 15:18

And then again his authority (καὶ τὸ ἀξίωμα πάλιν) (as Bishop): 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 has in every city them that preach him, being read in the synagogues every sabbath day.

[AD 407] John Chrysostom on Acts 15:19

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.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 33

[AD 253] Origen of Alexandria on Acts 15:20

“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.”

Source: COMMENTARY ON ROMANS 2.13

[AD 400] Pseudo-Clement on Acts 15:20

"But the ways in which this garment may be spotted are these: If any one withdraw from God the Father and Creator of all, receiving another teacher besides Christ, who alone is the faithful and true Prophet, and who has sent us twelve apostles to preach the word; if any one think otherwise than worthily of the substance of the Godhead, which excels all things;— these are the things which even fatally pollute the garment of baptism. 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 carcass which is strangled, and if there be anything else which has been offered to demons. Be this therefore the first step to you of three; which step brings forth thirty commands, and the second sixty, and the third a hundred, as we shall expound more fully to you at another time."

Source: Recognitions (Book IV)

[AD 735] Bede on Acts 15:20

And from things strangled, and blood, that is, from shedding blood or eating with blood. These indeed were allowed for those coming from a Gentile life, as the rudiments of the faith and the ingrained habit of Gentilism, but lest they should think that the same sufficed even for the more perfect, he diligently added and said:

Source: Commentary on Acts

[AD 735] Bede on Acts 15:20

To abstain from the pollutions of idols, and fornication, and that which is strangled, and blood. He speaks of that which is strangled as carrion, about which Ezekiel writes: "The priests shall not eat anything that is dead of itself or torn by beasts, whether it be from birds or from cattle" (Ezek. XLIV). Jerome explains this: "And according to the literal sense, says he, this pertains to the whole chosen royal and priestly race, which properly refers to Christians, who are anointed with spiritual oil, about which it is written: 'God, your God, has anointed you with the oil of gladness above your companions.' These precepts apply, that they do not eat dead flesh, whether from birds or from cattle, whose blood has by no means been shed, which in the Acts of the Apostles is called strangled; and the epistle of the Apostles from Jerusalem warns that these things should necessarily be observed; and what is taken by a beast, because this too is similarly strangled; and it condemns priests who, with gluttonous greed, keep these things from thrushes, fig-peckers, dormice, and the like."

Source: Retractions on Acts

[AD 235] Hippolytus of Rome on Acts 15:21

The public service of God shall be extinguished, psalmody shall cease, the reading of the Scriptures shall not be heard;

Source: Dubious Hippolytus Fragments

[AD 407] John Chrysostom on Acts 15:21

This above all quieted them. (ἀ νέπαυσεν) (a) For this cause I affirm that it is good (so to write to them.) Then why do we not write the same injunctions to Jews also? Moses discourses unto them. See what condescension (to their weakness)! Where it did no harm, he set him up as teacher, and indulged them with a gratification which hindered nothing, by permitting Jews to hear him in regard of these matters, even while leading away from him them of the Gentiles. See what wisdom! He seems to honor him, and to set him up as the authority for his own people, and by this very thing he leads away the Gentiles from him! Being read in the synagogues every sabbath day. Then why do they not learn (what is to be learned) out of him, for instance * *? Through the perversity of these men. He shows that even these (the Jews) need observe no more (than these necessary things). And if we do not write to them, it is not that they are bound to observe anything more, but only that they have one to tell them. And he does not say, Not to offend, nor to turn them back, which is what Paul said to the Galatians, but, not to trouble them: he shows that the point (κατόρθωμα) if carried is nothing but a mere troubling. 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 only these. (c) There was a design of Providence in the disputation also, that after the disputation the doctrine might be more firm. Then pleased it the Apostles to send chosen men of their own company, etc., no ordinary persons, but the leading men; having written (letters) by them after this manner. To those in Antioch, it says, and Syria and Cilicia.

[AD 407] John Chrysostom on Acts 15:21

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.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 33

[AD 735] Bede on Acts 15:21

For Moses from ancient generations has in every city those who preach him in the synagogues; that is, and if they are not burdened by the severity of the precepts now, yet with passage of time, as they more frequently gather for reading of the law and the prophets, they will gradually adopt ways of life and the interrelated laws of mutual love to be preserved. For the primitive Church, still Judaizing, it is understood to have celebrated these on Sabbaths.

Source: Commentary on Acts

[AD 258] Cyprian on Acts 15:22

In ordinations of the clergy, beloved brethren, we usually consult you beforehand, and weigh the character and deserts of individuals, with the general advice. But human testimonies must not be waited for when the divine approval precedes. Aurelius, our brother, an illustrious youth, already approved by the Lord, and dear to God, in years still very young, but, in the praise of virtue and of faith, advanced; inferior in the natural abilities of his age, but superior in the honour he has merited,-has contended here in a double conflict, having twice confessed and twice been glorious in the victory of his confession, both when he conquered in the course and was banished, and when at length he fought in a severer conflict, he was triumphant and victorious in the battle of suffering. As often as the adversary wished to call forth the servants of God, so often this prompt and brave soldier both fought and conquered. It had been a slight matter, previously to have engaged under the eyes of a few when he was banished; he deserved also in the forum to engage with a more illustrious virtue so that, after overcoming the magistrates, he might also triumph over the proconsul, and, after exile, might vanquish tortures also. Nor can I discover what I ought to speak most of in him,-the glory of his wounds or the modesty of his character; that he is distinguished by the honour of his virtue, or praiseworthy for the admirableness of his modesty. He is both so excellent in dignity and so lowly in humility, that it seems that he is divinely reserved as one who should be an example to the rest for ecclesiastical discipline, of the way in which the servants of God should in confession conquer by their courage, and, after confession, be conspicuous for their character.

Source: Epistle XXXII

[AD 585] Cassiodorus on Acts 15:22

"Then it pleased the apostles, and the ancients, and the whole church, to choose men and to send to Antioch." It pleased the apostles and the ancients who dwelt in Jerusalem to send with Paul and Barnabas to Antioch Judas, who is surnamed Basabas, and Silas, through whom they sent a letter to this effect: they should not believe that the law of circumcision was necessary for them, but they should only abstain from idols, fornication and strangled blood, and trust that they were in a good position if they persevered in the grace of the Lord.

Source: Complexiones on the Acts of the Apostles

[AD 215] Clement of Alexandria on Acts 15:23

And the apostles themselves, writing to the brethren at Antioch, and in Syria and Cilicia, said: "It seemed good to the Holy Spirit, and to us, to lay upon you no other burden than these necessary things, to abstain from things offered to idols, and from blood, and from things strangled, and from fornication, from which, if you keep yourselves, ye shall do well."

Source: Clement of Alexandria The Instructor Book II

[AD 380] Apostolic Constitutions on Acts 15:23

For it seemed good to the Holy Spirit, and to us, to lay no other burden upon you than these necessary things; that ye abstain from things offered to idols, and from blood, and from things strangled, and from fornication: from which things if ye keep yourselves, ye shall do well. Fare ye well."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 215] Clement of Alexandria on Acts 15:24

For the apostle says, "All other things buy out of the shambles, asking no questions "with the exception of the things mentioned in the Catholic epistle of all the apostles,

Source: Clement of Alexandria Stromata Book IV

[AD 407] John Chrysostom on Acts 15:24

You have received as your patrimony the desire never to allow the teachings of our faith to degenerate into heresy. What makes this clear? In the time of your ancestors, people came here from Judea who were muddying the clear waters of the doctrine taught by the apostles. They were exhorting your ancestors to practice circumcision and to observe the Mosaic law. Those who then lived in your city did not remain silent, nor did they put up with this innovation. They were like courageous hounds who saw wolves attacking and destroying the entire flock. They sprang after the wolves and did not let up chasing them and driving them away. They saw to it that the apostles from every corner of the world sent them their decision in the form of a letter that would protect them from any attack launched against the faithful by those innovators and all such as might come thereafter.

Source: AGAINST THE ANOMOEANS 2.4-5

[AD 735] Bede on Acts 15:24

They have troubled you, subverting your souls, to whom we gave no commandment. In the Greek, more is added: Subverting your souls, saying, you must be circumcised, and keep the law, whom we gave no commandment.

Source: Retractions on Acts

[AD 407] John Chrysostom on Acts 15:26

As they are “beloved,” they will not be dismissed. As they “have risked their lives,” they have a right to be believed. “We have sent” them as well, it says, to announce the same things by word of mouth. For it was necessary that there be more than the letter alone, lest they should say that they said one thing instead of another. The praise bestowed on Paul stopped their mouths. For Paul came neither by himself nor with Barnabas alone but was accompanied by others from the church (and not only by those from Jerusalem), so that he should not be suspected. It shows that they have a right to be believed.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 33

[AD 735] Bede on Acts 15:26

Who have risked their lives for the name of our Lord Jesus Christ. In the Greek is added: In every temptation.

Source: Retractions on Acts

[AD 220] Tertullian on Acts 15:28

Do we not, in the apostles also, recognise the form of the Old Law with regard to the demonstration of adultery, how great (a crime) it is; lest perchance it be esteemed more trivial in the new stage of disciplines than in the old? When first the Gospel thundered and shook the old system to its base, when dispute was being held on the question of retaining or not the Law; this is the first rule which the apostles, on the authority of the Holy Spirit, send out to those who were already beginning to be gathered to their side out of the nations: "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: by abstaining from which ye act rightly, the Holy Spirit carrying you.

Source: On Modesty

[AD 258] Cyprian on Acts 15:28

That the yoke of the law was heavy, which is cast off by us, and that the Lord's yoke is easy, which is taken up by us. In the second Psalm: "Wherefore have the heathen been in tumult, and the peoples meditated vain things? The kings of the earth have stood up, and their princes have been gathered together against the Lord, and against His Christ. Let us break their bonds asunder, and cast away from us their yoke." Also in the Gospel according to Matthew: "Come unto me, ye who labour and are burdened, and I will make you to rest. Take my yoke upon you, and learn of me: for I am meek and lowly of heart, and ye shall find rest for your souls. 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."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 386] Cyril of Jerusalem on Acts 15:28

They indicated clearly by what they wrote that though the decree had been written by men who were apostles, it was from the Holy Spirit and universal. Barnabas and Paul took this decree and confirmed it to the whole world.

Source: Catechetical Lecture 17.29

[AD 407] John Chrysostom on Acts 15:28

not making themselves equal (to Him )— they are not so mad. But why does it put this (so)? Why did they add, And to us, and yet it had sufficed to say, To the Holy Ghost? The one, To the Holy Ghost, that they may not deem it to be of man; the other, To us, that they may be taught that they also themselves admit (the Gentiles), although themselves being in circumcision. They have to speak to men who are still weak and afraid of them: this is the reason why this also is added. And it shows that it is not by way of condescension that they speak, neither because they spared them, nor as considering them weak, but the contrary; for great was the reverence of the teachers also. To lay upon you no greater burden— they are ever calling it a burden— and again, save these necessary things: for that was a superfluous burden. See here a brief Epistle, with nothing more in it (than was needed), neither arts of persuasion (κατασκευὰς) nor reasonings, but simply a command: 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.

[AD 407] John Chrysostom on Acts 15:28

“For it has seemed good to the Holy Spirit and to us.” Why did they add “and to us,” when “to the Holy Spirit” was enough? The latter prevents them from thinking it came of people, while the former teaches them that they too welcome [the Gentiles], even though they [as Jewish Christians] are circumcised. They have to speak to people who are still weak and afraid of them. This is the reason why this is added as well.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 33

[AD 735] Bede on Acts 15:28

It seemed good to the Holy Spirit and to us; that is, it pleased the Holy Spirit, who, being the arbiter of his own power, breathes where he wills and speaks what he wills.

Source: Commentary on Acts

[AD 735] Bede on Acts 15:28

It has also seemed good to us; not by our will alone, but by the urging of the same Spirit.

Source: Commentary on Acts

[AD 735] Bede on Acts 15:28

For it seemed good to the Holy Spirit, and to us. In the Greek it is written: For it has pleased the Holy Spirit, and us.

Source: Retractions on Acts

[AD 253] Origen of Alexandria on Acts 15:29

Now in these precepts where it says that no other burden ought to be imposed on Gentile believers except abstinence from the sacrifices of idols, from blood, from what has been suffocated and from fornication, homicide is not forbidden, nor adultery, nor theft, nor homosexual acts, nor other crimes that are punished by divine and human laws. But if it is saying that Christians must observe only that which it has recounted, it will appear to some that it granted license concerning the rest. But consider how the Holy Spirit manages affairs: since other crimes are avenged by laws of the world, it seemed superfluous for those things, which are sufficiently covered by human law, also to have been forbidden by divine law. It only decreed those things about which human law had said nothing and which seemed proper to religion.

Source: COMMENTARY ON ROMANS 9.28

[AD 1781] Richard Challoner on Acts 15:29

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.

[AD 220] Tertullian on Acts 15:30

Of the latest Testament the condition is ever immutable; and, of course the public recitation of that decree, and the counsel embodied therein, will cease (only) with the word.

Source: On Modesty

[AD 585] Cassiodorus on Acts 15:30

"They therefore being dismissed, went down to Antioch," etc. When they came to Antioch, the above-mentioned Barnabas and Silas, gathering together the multitude, delivered the epistle to the brethren. Upon reading it, they rejoiced that the cause of scandal had been removed. Furthermore, Judas and Silas, being prophets also themselves, disposed the hearts of all to the same will. After staying there for some time, they were let go by the brethren to return to those who had sent them; but Silas remained there, while Judas returned alone to Jerusalem. Paul and Barnabas were staying in Antioch, assiduously teaching the word of God; but after a few days, reminded of fatherly duties, they decided to travel again through those regions where the word of the Lord had been spread far and wide. Then, a dissension having arisen regarding John, alias Marcus, Barnabas, taking John, sailed to Cyprus, while Paul, taking Silas, departed for Syria and Cilicia, confirming the churches, so that they should continue in the teachings of the fathers with strength of mind.

Source: Complexiones on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 15:33

No more strife. On that occasion it seems to me that they received the right hand, as [Paul] himself says, “They gave to me and Barnabas right hands of fellowship.” There he says, “They added nothing to me.” For they confirmed his view; they praised and admired it. It shows that even with human reason—that is, not only by the Holy Spirit—it is possible to see that they have committed a sin not easily rectified. For such things do not require the Spirit. It shows that the rest4 are not necessary but superfluous. These things, however, are necessary. “If you keep yourselves from these,” it says, “you will do well.” It shows that they lack nothing, that this is sufficient. For it would have been possible even without the letter, but they sent the epistle so that there may be a law in writing, that they may obey the law and speak to them. And they did this, in peace no less.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 33

[AD 735] Bede on Acts 15:33

They were dismissed in peace by the brethren to those who had sent them. Where it is written To those who had sent them, in the Greek it is written To the Apostles.

Source: Retractions on Acts

[AD 407] John Chrysostom on Acts 15:35-41

"Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also."

Observe again their humility, how they let others also take part in the preaching. "And some days after Paul said to Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good (ἡ ξίου 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." [Acts 15:36-39] And already indeed Luke has described to us the character of the Apostles, that the one was more tender and indulgent, but this one more strict and austere. For the gifts are diverse — (the gifts, I say), for that this is a gift is manifest — but the one befitting one, the other another set of characters, and if they change places, harm results instead of good. (b) In the Prophets too we find this: diverse minds, diverse characters: for instance, Elias austere, Moses meek. So here Paul is more vehement. And observe for all this, how gentle he is. "Thought not good," it says, "to take him with them that had departed from them from Pamphylia." (a) And there seems indeed to be exasperation (παροξυσμός), but in fact the whole matter is a plan of the Divine Providence, that each should receive his proper place: 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." [Acts 15:39-41] And this also is a work of Providence. For the Cyprians had exhibited nothing of the like sort as they at Antioch and the rest: and those needed the softer character, but these needed such a character as Paul's. "Which then," say you, "did well? He that took, or he that left?" *** (c) For just as a general would not choose to have a low person always to his baggage-bearer, so neither did the Apostle. This corrected the other's, and instructed (Mark) himself. "Then did Barnabas ill?" say you. "And how is it not amiss (ἄ τοπον), that upon so small a matter there should arise so great an evil?" In the first place then, no evil did come of it, if, sufficing each for whole nations, they were divided the one from the other, but a great good. And besides, they would not readily have chosen to leave each other. But admire, I pray you, the writer, how he does not conceal this either. "But at any rate," say you, "if they must needs part, let it be without exasperation." Nay, but if nothing more, observe this, that in this too is shown what was of man (in the preaching of the Gospel). For if the like behooved to be shown (even) in what Christ did, much more here. And besides, the contention cannot be said to be evil, when each disputes for such objects (as here) and with just reason. I grant you, if the exasperation were in seeking his own, and contending for his own honor, this might well be (reproved): but if wishing, both the one and the other, to instruct and teach, the one took this way and the other that, what is there to find fault with? For in many things they acted upon their human judgment; for they were not stocks or stones. And observe how Paul impeaches (Mark), and gives the reason. For of his exceeding humility he reverenced Barnabas, as having been partner with him in so great works, and being with him: but still he did not so reverence him, as to overlook (what was necessary). Now which of them advised best, it is not for us to pronounce: but thus far (we may affirm), that it was a great arrangement of Providence, if these were to be vouchsafed a second visitation, but those were not to be visited even once.

(a) "Teaching and preaching the word of the Lord." [Acts 15:35] They did not simply tarry in Antioch, but taught. What did they "teach," and what "preach" (evangelize)? They both (taught) those that were already believers, and (evangelized) those that were not yet such. "And some days after," etc. [Acts 15:36] For because there were offenses without number, their presence was needed. (d) "How they do," he says. And this he did not know: 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. [Acts 15:37-40] (So) Barnabas "departed, and went not with (him)." (b) The point to be considered, is not that they differed in their opinions, but that they accommodated themselves the one to the other (seeing), that thus it was a greater good their being parted: and the matter took a pretext from this. What then? Did they withdraw in enmity? God forbid! In fact you see after this Barnabas receiving many encomiums from Paul in the Epistles. There was "sharp contention," it says, not enmity nor quarrelling. The contention availed so far as to part them. "And Barnabas took Mark," etc. And with reason: for what each supposed to be profitable, he did not forego thereafter, because of the fellowship with the other. Nay, it seems to me that the parting took place advisedly (κατὰ σύνεσιν), and that they said one to another, "As I wish not, and you wish, therefore that we may not fight, let us distribute the places." So that in fact they did this, altogether yielding each to the other: for Barnabas wished Paul's plan to stand, therefore withdrew; on the other hand, Paul wished the other's plan to stand, therefore he withdrew. Would to God we too made such separations, as to go forth for preaching. A wonderful man this is; and exceedingly great! To Mark this contest was exceedingly beneficial. For the awe inspired by Paul converted him, while the kindness of Barnabas caused that he was not left behind: so that they contend indeed, but the gain comes to one and the same end. For indeed, seeing Paul choosing to leave him, he would be exceedingly awed, and would condemn himself, and seeing Barnabas so taking his part, he would love him exceedingly: and so the disciple was corrected by the contention of the teachers: so far was he from being offended thereby. For if indeed they did this with a view to their own honor, he might well be offended: but if for his salvation, and they contend for one and the same object, to show that he who honored him * * * had well determined, what is there amiss (ἄ τοπον) in it?

(e) "But Paul," it says, "departed, having chosen Silas, and being commended to the grace of God." What is this? They prayed it says: they besought God. 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." [Acts 15:41] Mark the wisdom of Paul: he does not go to other cities before he has visited them which had received the Word. For it is folly to run at random. This let us also do: let us teach the first in the first place, that these may not become an hindrance to them that are to come after.

"And, behold a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; 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 took and circumcised him because of the Jews which were in those quarters; for they knew all that his father was a Greek." [Acts 16:1-3] It is indeed amazing, the wisdom of Paul! He that has had so many battles about circumcision, he that moved all things to this end, and did not give over until he had carried his point, now that the decree is made sure, circumcises the disciple. He not only does not forbid others, but himself does this thing. (b) "Him," it says, "he would have to go forth with him." And the wonder is this, that he even took him unto him. "Because of the Jews," it says, "which were in those parts:" for they would not endure to hear the word from one uncircumcised. (a) Nothing could be wiser. So that in all things he looked to what was profitable: he did nothing upon his own preference (προλήψει). (c) And what (then)? Mark the success: he circumcised, that he might take away circumcision: for he preached the decrees of the Apostles. "And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and elders which were at Jerusalem. And so were the Churches established in the faith, and increased in number daily." (v. 4, 5.) Do you mark fighting, and by fighting, edification? Not warred upon by others, but themselves doing contrary things, so they edified the Church! They introduced a decree not to circumcise, and he circumcises! "And so were the Churches," it says, "established in the faith," and in multitude: "increased," it says, "in number daily." Then he does not continue to tarry with these, as having come to visit them: but how? He goes further. "Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia," [Acts 16:6] having left Phrygia and Galatia, they hastened into the interior. For, it says, "After they had come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not." [Acts 16:7] Wherefore they were forbidden, he does not say, but that they were "forbidden," he does say, teaching us to obey and not ask questions, and showing that they did many things as men. "And the Spirit," it says, "suffered them not: but having passed by Mysia they came down to Troas." [Acts 16:8] "And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us." [Acts 16:9] Why a vision, and not the Holy Ghost? Because He forbade the other. He would even in this way draw them over: since to the saints also He appeared in a dream, and in the beginning (Paul) himself saw a vision, "a man coming in and laying his hands upon him." [Acts 9:12] In this manner also Christ appears to him, saying, "You must stand before Cæsar." Then for this reason also He draws him there, that the preaching may be extended. This is why he was forbidden to tarry long in the other cities, Christ urging him on. For these were to enjoy the benefit of John for a long time, and perhaps did not extremely need him (Paul), but there he behooved to go. And now he crosses over and goes forth. "And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the Gospel unto them." [Acts 16:10] Then the writer mentions also the places, as relating a history, and showing where he made a stay (namely), in the greater cities, but passed by the rest. "Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony." (v. 11, 12.) It is a high distinction for a city, the being a colony. "And in this city we were tarrying certain days." But let us look over again what has been said.

(Recapitulation.) "And after some days, Paul said," etc. [Acts 15:36] 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. [Acts 15:38] And yet no need for him to beg, who had to make an accusation presently. This happens even in the case where God and men are the parties: the man requests, God is angry. For instance, when He says, "If her father had spit in her face" [Numbers 12:14]: and again, "Let me alone, and in Mine anger I will blot out this people." [Exodus 32:32] And Samuel when he mourns for Saul. [1 Samuel 15:35] For by both, great good is done. Thus also here: the one is angry, the other not so. The same happens also in matters where we are concerned. And the sharp contention with good reason, that Mark may receive a lesson, and the affair may not seem mere stage-playing. For it is not to be thought that he who bids, "Let not the sun go down upon your wrath," [Ephesians 4:26] would have been angry because of such a matter as this: nor that he who on all occasions gave way would not have given way here, he who so greatly loved Paul that before this he sought him in Tarsus, and brought him to the Apostles, and undertook the alms in common with him, and in common the business relating to the decree. But they take themselves so as to instruct and make perfect by their separation them that need the teaching which was to come from them. And he rebukes others indeed, but bids do good to all men. As in fact he does elsewhere, saying, "But you, be not weary in well-doing." [2 Thessalonians 3:13] This we also do in our common practice. Here it seems to me that others also were alike displeased with Paul. And thereupon taking them also apart, he does all, and exhorts and admonishes. Much can concord do, much can charity. Though it be for a great matter you ask, though thou be unworthy, you shall be heard for your purpose of heart: fear not.

"He went," it says, "through" the cities "And, behold, there was a disciple, by name Timothy, who had a good report of the brethren which were in Lystra and Iconium." (v. 41; 16:1.) Great was the grace of Timothy. When Barnabas departed (ἀ πέστη), he finds another, equivalent to him. Of him he says, "Remembering your tears and your unfeigned faith, which dwelt first in your grandmother Lois, and in your mother Eunice." [2 Timothy 1:5] His father continued to be a Gentile, and therefore it was that (Timothy) was not circumcised. (a) Observe the Law already broken. Or if not so, I suppose he was born after the preaching of the Gospel but this is perhaps not so. (c) He was about to make him a bishop, and it was not meet that he should be uncircumcised. (e) And this was not a small matter, seeing it offended after so long a time: (b) "for from a child," he says, "you have known the Holy Scriptures." [2 Timothy 3:15] (d) "And as they went through the cities, they delivered them the decrees for to keep." [Acts 16:4] For until then, there was no need for the Gentiles to keep any such. The beginning of the abrogation was the Gentiles' not keeping these things, and being none the worse for it: nor having any inferiority in respect of faith: anon, of their own will they abandoned the Law. (f) Since therefore he was about to preach, that he might not smite the Jews a double blow, he circumcised Timothy. And yet he was but half (a Jew by birth), his father being a Greek: but yet, because that was a great point carried in the cause of the Gentiles, he did not care for this: for the Word must needs be disseminated: therefore also he with his own hands circumcised him. "And so were the churches established in the faith." Do you mark here also how from going counter (to his own object) a great good results? "And increased in number daily." [Acts 16:5] Do you observe, that the circumcising not only did no harm, but was even of the greatest service? "And a vision appeared unto Paul in the night." [Acts 16:9] Not now by Angels, as to Philip, as to Cornellius, but how? By a vision it is now shown to him: in more human sort, not now as before (i.e., v. 6, 7) in more divine manner. For where the compliance is more easy, it is done in more human sort; but where great force was needed, there in more divine. For since he was but urged to preach, to this end it is shown him in a dream: but to forbear preaching, he could not readily endure: to this end the Holy Ghost reveals it to him. Thus also it was then with Peter, "Arise, go down." [Acts 10:20] For of course the Holy Spirit did not work what was otherwise easy: but (here) even a dream sufficed him. And to Joseph also, as being readily moved to compliance, the appearance is in a dream, but to the rest in waking vision. [Matthew 1:20; 2:13-19] Thus to Cornelius, and to Paul himself. "And lo, a man of Macedonia," etc. and not simply enjoining, but "beseeching," and from the very persons in need of (spiritual) cure. ch. 10:3; 9:3 "Assuredly gathering," it says, "that the Lord had called us." [Acts 16:10], that is, inferring, both from the circumstance that Paul saw it and none other, and from the having been "forbidden by the Spirit," and from their being on the borders; from all these they gathered. "Therefore loosing from Troas, we came with a straight course," etc. [Acts 16:11] That is, even the voyage made this manifest: for there was no tardiness. It became the very root of Macedonia. It was not always in the way of "sharp contention" that the Holy Spirit wrought: but this so rapid progress (of the Word) was a token that the thing was more than human. And yet it is not said that Barnabas was exasperated, but, "Between them there arose a sharp contention." [Acts 15:39] If the one was not exasperated neither was the other.

Knowing this, let us not merely pick out (ἐ κλέγωμεν) these things, but let us learn and be taught by them: for they were not written without a purpose. It is a great evil to be ignorant of the Scriptures: from the things we ought to get good from, we get evil. Thus also medicines of healing virtue, often, from the ignorance of those who use them, ruin and destroy: and arms which are meant to protect, are themselves the cause of death unless one know how to put them on. But the reason is, that we seek everything rather than what is good for ourselves. And in the case of a house, we seek what is good for it, and we would not endure to see it decaying with age, or tottering, or hurt by storms: but for our soul we make no account: nay, even should we see its foundations rotting, or the fabric and the roof, we make no account of it. Again, if we possess brute creatures, we seek what is good for them: we call in both horse-feeders and horse-doctors, and all besides: we attend to their housing, and charge those who are entrusted with them, that they may not drive them at random or carelessly, nor take them out by night at unseasonable hours nor sell away their provender; and there are many laws laid down by us for the good of the brute creatures: but for that of our soul there is no account taken. But why speak I of brute creatures which are useful to us? There are many who keep small birds (or "sparrows") which are useful for nothing except that they simply amuse, and there are many laws even about them, and nothing is neglected or without order, and we take care for everything rather than for our own selves. Thus we make our selves more worthless than all. And if indeed a person abusively call us "dog," we are annoyed: but while we are opprobrious to ourselves, not in word, but in deed, and do not even bestow as much care on our soul as on dogs, we think it no great harm. Do you see how all is full of darkness? How many are careful about their dogs, that they may not be filled with more than the proper food, that so they may be keen and fit for hunting, being set on by famine and hunger: but for themselves they have no care to avoid luxury: and the brute creatures indeed they teach to exercise philosophy, while they let themselves sink down into the savageness of the brutes. The thing is a riddle. "And where are your philosophic brutes?" There are such; or, say, do you not take it to be philosophy, when a dog gnawed with hunger, after having hunted and caught his prey, abstains from the food; and though he sees his meal ready before him, and with hunger urging him on, yet waits for his master? Be ashamed of yourselves: teach your bellies to be as philosophic. You have no excuse. When you have been able to implant such philosophic self-command in an irrational nature, which neither speaks nor hears reason, shall you not much more be able to implant it in yourself? For that it is the effect of man's care, not of nature is plain: since otherwise all dogs ought to have this habit. Do you then become as dogs. For it is you that compel me to fetch my examples thence: for indeed they should be drawn from heavenly things; but since if I speak of those, you say, "Those are (too) great," therefore I speak nothing of heavenly things: again, if I speak of Paul, you say, "He was an Apostle:" therefore neither do I mention Paul: if again I speak of a man, you say, "That person could do it:" therefore I do not mention a man even, but a brute creature; a creature too, that has not this habit by nature, lest you should say that it effected this by nature, and not (which is the fact) from choice: and what is wonderful, choice not self-acquired, but (the result of) your care. The creature does not give a thought to the fatigue, the wear and tear it has undergone in running down the prey, not a thought to this, that by its own proper toil it has made the capture: but casting away all these regards, it observes the command of its master, and shows itself superior to the cravings of appetite. "True; because it looks to be praised, it looks to get a greater meal." Say then to yourself, that the dog through hope of future pleasure, despises that which is present: while you do not choose for hope of future good things to despise those which are present; but he indeed knows, that, if he tastes of that food at the wrong time and against his master's will, he will both be deprived of that, and not get even that which was apportioned to him, but receive blows instead of food: whereas you cannot even perceive this, and that which he has learned by dint of custom, you do not succeed in acquiring even from reason. Let us imitate the dogs. The same thing hawks also and eagles are said to do: what the dogs do with regard to hares and deer, the same do those with regard to birds; and these too act from a philosophy learned from men. These facts are enough to condemn us, these enough to convict us. To mention another thing:— they that are skilled in breaking horses, shall take them, wild, fierce, kicking, biting, and in a short time so discipline them, that though the teacher be not there, it is a luxury to ride them, their paces are so thoroughly well-ordered: but the paces of the soul may be all disordered, and none cares for it: it bounds, and kicks, and its rider is dragged along the ground like a child, and makes a most disgraceful figure, and yet no one puts curbs on her, and leg-ties, and bits, nor mounts upon her the skilful rider — Christ, I mean. And therefore it is that all is turned upside down. For when you both teach dogs to master the craving of the belly, and tame the fury in a lion, and the unruliness of horses, and teach the birds to speak plainly, how inconsistent must it not be — to implant achievements of reason in natures that are without reason, and to import the passions of creatures without reason into natures endowed with reason? There is no excuse for us, none. All who have succeeded (in mastering their passions) will accuse us, both believers and unbelievers: for even unbelievers have so succeeded; yea, and wild beasts, and dogs, not men only: and we shall accuse our own selves, since we succeed, when we will, but when we are slothful, we are dragged away. For indeed many even of those who live a very wicked life, have oftentimes changed themselves when they wished. But the cause is, as I said, that we go about seeking for what is good for other things, not what is good for ourselves. If you build a splendid house, you know what is good for the house, not what is good for yourself: if you take a beautiful garment, you know what is good for the body, not for yourself: and if you get a good horse, it is so likewise. None makes it his mark how his soul shall be beautiful; and yet, when that is beautiful, there is no need of any of those things: as, if that be not beautiful, there is no good of them. For like as in the case of a bride, though there be chambers hung with tapestry wrought with gold, though there be choirs of the fairest and most beautiful women, though there be roses and garlands, though there be a comely bridegroom, and the maidservants and female friends, and everybody about them be handsome, yet, if the bride herself be full of deformity, there is no good of all those; as on the other hand if she were beautiful, neither would there be any loss arising from (the want of) those, nay just the contrary; for in the case of an ugly bride, those would make her look all the uglier, while in the other case, the beautiful would look all the more beautiful: just so, the soul, when she is beautiful, not only needs none of those adjuncts, but they even cast a shade over her beauty. For we shall see the philosopher shine, not so much when in wealth, as in poverty. For in the former case many will impute it to his riches, that he is not superior to riches: but when he lives with poverty for his mate, and shines through all, and will not let himself be compelled to do anything base, then none claims shares with him in the crown of philosophy. Let us then make our soul beauteous, if at least we would fain be rich. What profit is it, when your mules indeed are white and plump and in good condition, but you who are drawn by them are lean and scurvy and ill-favored? What is the gain, when your carpets indeed are soft and beautiful, full of rich embroidery and art, and your soul goes clad in rags, or even naked and foul? What the gain, when the horse indeed has his paces beautifully ordered, more like dancing than stepping, while the rider, together with his choral train and adorned with more than bridal ornaments, is more crooked than the lame, and has no more command over hands and feet than drunkards and madmen? Tell me now, if some one were to give you a beautiful horse, and to distort your body, what would be the profit? Now you have your soul distorted, and care you not for it? Let us at length, I beseech you, have a care for our own selves. Do not let us make our own selves more worthless than all beside. If anyone insult us with words, we are annoyed and vexed: but insulting ourselves as we do by our deeds, we do not give a thought to it. Let us, though late, come at last to our senses, that we may be enabled by having much care for our soul, and laying hold upon virtue, to obtain eternal good things, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and evermore, world without end. Amen.

Source: Homily 34 on the Acts of the Apostles

[AD 735] Bede on Acts 15:35

Paul and Barnabas stayed in Antioch. In those days, what the apostle Paul said was fulfilled: When Cephas came to Antioch, I opposed him to his face (Galatians 2).

Source: Commentary on Acts

[AD 538] Severus of Antioch on Acts 15:36

If it seemed necessary to the apostles to travel around, and to return often to the same cities where they had preached the gospel, and to visit the believers and to examine closely how they were, what justification will we have before God if we do not fulfill through our writings what they fulfilled by traveling with great toil on their feet and going spontaneously to those who were in need and teaching what is useful for salvation?

Source: CATENA ON THE ACTS OF THE APOSTLES 15.36-38

[AD 407] John Chrysostom on Acts 15:38

Luke has already described the apostles’ character to us, showing that one was more tender and forgiving and the other more strict and austere. For the gifts bestowed on them were different. That this is indeed a gift is clear. One befits one set and the other another set of characters. And if they should make an exchange, harm would result.… Likewise in the prophets we find different opinions and different characters. Elias, for example, is austere, while Moses is meek. Thus here Paul is more vehement. But notice even so his gentleness. “He thought best,” it says, “not to take with them one who had withdrawn from them in Pamphylia.” … Although there appears to be a sharp contention, in fact it was part of the divine plan that each man should receive his proper place. Besides, it was necessary that not everyone have the same honor but that one should lead and the other be led.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 34

[AD 735] Bede on Acts 15:38

But Paul insisted that he should not be received. Because, standing on the very forefront of the line, he had stood too tepidly, and rightly, Paul rejected him, lest others be corrupted by his influence as though it were contagion.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 15:39

The point is not that they differed in their opinions but that they accommodated themselves to each other. Thus a greater good resulted from their parting, for which this provided an excuse. What then? Did they withdraw in enmity? God forbid! Recall how after this Barnabas received much praise from Paul in his epistles. “There arose,” it says, “a sharp contention,” not hatred or rivalry. The contention grew so great that it parted them. For what each supposed was advantageous, this he did not admit after this because of his association with the other. I think that the parting took place advisedly and that they said to each other, “Since I wish to, but you do not, let us distribute the places so that we should not fight.” Therefore it was because they yielded to each other that they parted. For Barnabas wanted Paul to prevail and so withdrew. Likewise Paul wanted Barnabas to prevail and he, too, withdrew. Would that we should part such partings to go forth for preaching. “Paul,” it says, “chose Silas and departed, being commended by the brothers to the grace of the Lord.” A wonderful man is he, and very great!

Source: HOMILIES ON THE ACTS OF THE APOSTLES 34

[AD 735] Bede on Acts 15:39

There was, however, discord. Do not think this a sin. For it is not wrong to be troubled, but to be troubled irrationally, without any just cause.

Source: Commentary on Acts

[AD 735] Bede on Acts 15:39

And Barnabas took Mark and sailed to Cyprus. For the brother he loved and who was related to him (for they are said to have been cousins), Barnabas, separated from Paul, returned to his native island, and nonetheless carried out the evangelical work commanded to him.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 15:40

The sharp contention took place with good reason, to teach Mark a lesson and so that the matter should not look like stage playing. For would he, who had always yielded, not yield on this occasion? He who loved Paul so much that he sought him in Tarsus, brought him to the apostles, undertook the alms in common with him and received the business relating to the decree together with him? [Barnabas] would not have become angry for something like this. No, they parted from each other so that they might educate and bring to perfection those who needed their teaching.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 34

[AD 407] John Chrysostom on Acts 15:41

“And he went through Syria and Cilicia, confirming the churches.” This too is part of the divine plan. For the Cyprians had shown nothing of the kind as was shown by those in Antioch and elsewhere. Those needed the softer character, but these needed such a character as Paul’s.… For just as a general would not choose to always have a lowly baggage carrier, neither did the apostle. This both taught the others and instructed [Mark] himself. Did Barnabas act badly then? Not at all. It is out of place to even think such a thing. For how is it not out of place to say because of such a small thing that he acted badly? Look, in the first place, nothing bad happened if they, each sufficient for entire nations, separated from one another. Rather, a great good took place. Second, if this had not happened, they would not easily have chosen to leave each other. Please appreciate how the writer does not conceal this at all. But if they had to separate, could it not be done without sharp contention? But it is through this especially that he shows what was human [in the preaching of the gospel]. For if this had to happen in the case of Christ, then all the more so here. Besides, the sharp contention was not trivial, since each argued on behalf of such things and with just reason. Had one of them been looking after himself and seeking his own glory, well then! But on the contrary, each wishing to educate and to teach, one went one way and the other another. What is there to find fault with? In many things, indeed, they acted with human judgment; for they were not made of stone or wood.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 34