But _the_ difference between all these other appearances of G.o.ds and the Incarnation lies in the acts to which they and it respectively led, and the purposes for which they and it respectively took place. A G.o.d who came down to suffer, a G.o.d who came to die, a G.o.d who came to be the supreme example of all fair humanities, a G.o.d who came to suffer and to die that men might have life and be victors over sin--where is he in all the religions of the world? And does not the fact that Christianity alone sets before men such a G.o.d, such an Incarnation, for such ends, make the a.s.sertion a reasonable one, that the sources of the universal belief in G.o.ds who come down among men and of the Christian proclamation that the Eternal Word became flesh are not the same, but that these are men"s half-understood cries, and this is Heaven"s answer?
"THE DOOR OF FAITH"
"And when they were come, and had gathered the church together, they rehea.r.s.ed all that G.o.d had done with them, and how he had opened the door of faith unto the Gentiles."--ACTS xiv. 27.
There are many instances of the occurrence of this metaphor in the New Testament, but none is exactly like this. We read, for example, of "a great door and effectual" being opened to Paul for the free ministry of the word; and to the angel of the Church in Philadelphia, "He that openeth and none shall shut" graciously says, "I have set before thee a door opened, which none can shut." But here the door is faith, that is to say faith is conceived of as the means of entrance for the Gentiles into the Kingdom, which, till then, Jews had supposed to be entered by hereditary rite.
I. Faith is the means of our entrance into the Kingdom.
The Jew thought that birth and the rite of circ.u.mcision were the door, but the "rehearsing" of the experiences of Paul and Barnabas on their first missionary tour shattered that notion by the logic of facts.
Instead of that narrow postern another doorway had been broken in the wall of the heavenly city, and it was wide enough to admit of mult.i.tudes entering. Gentiles had plainly come in. How had they come in? By believing in Jesus. Whatever became of previous exclusive theories, there was a fact that had to be taken into account. It distinctly proved that faith was "the gate of the Lord into which," not the circ.u.mcised but the "righteous," who were righteous because believing, "should enter."
We must not forget the other use of the metaphor, by our Lord Himself, in which. He declares that He is the Door. The two representations are varying but entirely harmonious, for the one refers to the objective fact of Christ"s work as making it possible that we should draw near to and dwell with G.o.d, and the other to our subjective appropriation of that possibility, and making it a reality in our own blessed experience.
II. Faith is the means of G.o.d"s entrance into our hearts.
We possess the mysterious and awful power of shutting G.o.d out of these hearts. And faith, which in one aspect is our means of entrance into the Kingdom of G.o.d, is, in another, the means of G.o.d"s entrance into us. The Psalm, which invokes the divine presence in the Temple, calls on the "everlasting doors" to be "lifted up," and promises that then "the King of Glory will come in." And the voice of the ascended Christ, the King of Glory, knocking at the closed door, calls on us with our own hands to open the door, and promises that He "will come in."
Paul prayed for the Ephesian Christians "that Christ may dwell in your hearts through faith," and there is no other way by which His indwelling is possible. Faith is not const.i.tuted the condition of that divine indwelling by any arbitrary appointment, as a sovereign might determine that he would enter a city by a certain route, chosen without any special reason from amongst many, but in the nature of things it is necessary that trust, and love which follows trust, and longing which follows love should be active in a soul if Christ is to enter in and abide there.
III. Faith is the means of the entrance of the Kingdom into us.
If Christ comes in He comes with His pierced hands full of gifts.
Through our faith we receive all spiritual blessings. But we must ever remember, what this metaphor most forcibly sets forth, that faith is but the means of entrance. It has no worth in itself, but is precious only because it admits the true wealth. The door is nothing. It is only an opening. Faith is the pipe that brings the water, the flinging wide the shutters that the light may flood the dark room, the putting oneself into the path of the electric circuit. Salvation is not arbitrarily connected with faith. It is not the reward of faith but the possession of what comes through faith, and cannot come in any other way. Our "hearts" are "purified by faith," because faith admits into our hearts the life, and instals as dominant in them the powers, the motives, the Spirit, which purify. We are "saved by faith," for faith brings into our spirits the Christ who saves His people from their sins, when He abides in them and they abide in Him through their faith.
THE BREAKING OUT OF DISCORD
"And certain men which came down from Judaea taught the brethren, and said, Except ye be circ.u.mcised 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 pa.s.sed 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 G.o.d had done with them. 5. But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circ.u.mcise 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."--ACTS xv. 1-6.
The question as to the conditions on which Gentiles could be received into Christian communion had already been raised by the case of Cornelius, but it became more acute after Paul"s missionary journey.
The struggle between the narrower and broader views was bound to come to a head. Traces of the cleft between Palestinian and h.e.l.lenist believers had appeared as far back as the "murmuring" about the unfair neglect of the h.e.l.lenist widows in the distribution of relief, and the whole drift of things since had been to widen the gap.
Whether the "certain men" had a mission to the Church in Antioch or not, they had no mandate to lay down the law as they did. Luke delicately suggests this by saying that they "came down from Judaea,"
rather than from Jerusalem. We should be fair to these men, and remember how much they had to say in defence of their position. They did not question that Gentiles could be received into the Church, but "kept on teaching" (as the word in the Greek implies) that the divinely appointed ordinance of circ.u.mcision was the "door" of entrance. G.o.d had prescribed it, and through all the centuries since Moses, all who came into the fold of Israel had gone in by that gate. Where was the commandment to set it aside? Was not Paul teaching men to climb up some other way, and so blasphemously abrogating a divine law?
No wonder that honest believers in Jesus as Messiah shrank with horror from such a revolutionary procedure. The fact that they were Palestinian Jews, who had never had their exclusiveness rubbed off, as h.e.l.lenists like Paul and Barnabas had had, explains, and to some extent excuses, their position. And yet their contention struck a fatal blow at the faith, little as they meant it. Paul saw what they did not see--that if anything else than faith was brought in as necessary to knit men to Christ, and make them partakers of salvation, faith was deposed from its place, and Christianity sank back to be a religion of "works." Experience has proved that anything whatever introduced as a.s.sociated with faith ejects faith from its place, and comes to be recognised as _the_ means of salvation. It must be faith _or_ circ.u.mcision, it cannot be faith _and_ circ.u.mcision. The lesson is needed to-day as much as in Antioch. The controversy started then is a perennial one, and the Church of the present needs Paul"s exhortation, "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage."
The obvious course of appealing to Jerusalem was taken, and it is noteworthy that in verse 2 the verb "appointed" has no specified subject. Plainly, however, it was the Church which acted, and so natural did that seem to Luke that he felt it unnecessary to say so. No doubt Paul concurred, but the suggestion is not said to have come from him. He and Barnabas might have a.s.serted their authority, and declined to submit what they had done by the Spirit"s guidance to the decision of the Apostles, but they seek the things that make for peace.
No doubt the other side was represented in the deputation. Jerusalem was the centre of unity, and remained so till its fall. The Apostles and elders were the recognised leaders of the Church. Elders here appear as holding a position of authority; the only previous mention of them is in Acts xi. 30, where they receive the alms sent from Antioch.
It is significant that we do not hear of their first appointment. The organisation of the Church took shape as exigencies prescribed.
The deputation left Antioch, escorted lovingly for a little way by the Church, and, journeying by land, gladdened the groups of believers in "Phenicia and Samaria" with the news that the Gentiles were turning to G.o.d. We note that they are not said to have spoken of the th.o.r.n.y question in these countries, and that it is not said that there was joy in Judaea. Perhaps the Christians in it were in sympathy with the narrower view.
The first step taken in Jerusalem was to call a meeting of the Church to welcome the deputation. It is significant that the latter did not broach the question in debate, but told the story of the success of their mission. That was the best argument for receiving Gentile converts without circ.u.mcision. G.o.d had received them; should not the Church do so? Facts are stronger than theories. It was Peter"s argument in the case of Cornelius: they "have received the Holy Ghost as well as we," "who was I, that I could withstand G.o.d?" It is the argument which shatters all a.n.a.logous narrowing of the conditions of Christian life.
If men say, "Except ye be" this or that "ye cannot be saved," it is enough to point to the fruits of Christian character, and say, "These show that the souls which bring them forth _are_ saved, and you must widen your conceptions of the possibilities to include these actualities." It is vain to say "Ye cannot be" when manifestly they are.
But the logic of facts does not convince obstinate theorists, and so the Judaising party persisted in their "It is needful to circ.u.mcise them." None are so blind as those to whom religion is mainly a matter of ritual. You may display the fairest graces of Christian character before them, and you get no answer but the reiteration of "It is needful to circ.u.mcise you." But on their own ground, in Jerusalem, the spokesmen of that party enlarged their demands. In Antioch they had insisted on circ.u.mcision, in Jerusalem they added the demand for entire conformity to the Mosaic law. They were quite logical; their principle demanded that extension of the requirement, and was thereby condemned as utterly unworkable. Now that the whole battery was unmasked the issue was clear--Is Christianity to be a Jewish sect or the universal religion? Clear as it was, few in that a.s.sembly saw it. But the parting of the ways had been reached.
THE CHARTER OF GENTILE LIBERTY
"Then all the mult.i.tude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders G.o.d 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 G.o.d 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 G.o.d 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 G.o.d: 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 circ.u.mcised, and keep the law: to whom we gave no such commandment: 25.
It seemed good unto us, being a.s.sembled 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."--ACTS xv. 12-29.
Much was at stake in the decision of this gathering of the Church. If the Jewish party triumphed, Christianity sank to the level of a Jewish sect. The question brought up for decision was difficult, and there was much to be said for the view that the Mosaic law was binding on Gentile converts. It must have been an uprooting of deepest beliefs for a Jewish Christian to contemplate the abrogation of that law, venerable by its divine origin, by its h.o.a.ry antiquity, by its national a.s.sociations. We must not be hard upon men who clung to it; but we should learn from their final complete drifting away from Christianity how perilous is the position which insists on the necessity to true discipleship of any outward observance.
Our pa.s.sage begins in the middle of the conference. Peter has, with characteristic vehemence, dwelt upon the divine attestation of the genuine equality of the uncirc.u.mcised converts with the Jewish, given by their possession of the same divine Spirit, and has flung fiery questions at the Judaisers, which silenced them. Then, after the impressive hush following his eager words, Barnabas and Paul tell their story once more, and clinch the nail driven by Peter by a.s.serting that G.o.d had already by "signs and wonders" given His sanction to the admission of Gentiles without circ.u.mcision. Characteristically, in Jerusalem Barnabas is restored to his place above Paul, and is named first as speaking first, and regarded by the Jerusalem Church as the superior of the missionary pair.
The next speaker is James, not an Apostle, but the bishop of the Church in Jerusalem, of whom tradition tells that he was a zealous adherent to the Mosaic law in his own person, and that his knees were as hard as a camel"s through continual prayer. It is singular that this meeting should be so often called "the Apostolic council," when, as a fact, only one Apostle said a word, and he not as an Apostle, but as the chosen instrument to preach to the Gentiles. "The elders," of whose existence we now hear for the first time in this wholly incidental manner, were a.s.sociated with the Apostles (ver. 6), and the "mult.i.tude"
(ver. 12) is most naturally taken to be "the whole Church" (ver. 22).
James represents the eldership, and as bishop in Jerusalem and an eager observer of legal prescriptions, fittingly speaks. His words practically determined the question. Like a wise man, he begins with facts. His use of the intensely Jewish form of the name Simeon is an interesting reminiscence of old days. So he had been accustomed to call Peter when they were all young together, and so he calls him still, though everybody else named him by his new name. What G.o.d had done by him seems to James to settle the whole question; for it was nothing else than to put the Gentile converts without circ.u.mcision on an equality with the Jewish part of the Church.
Note the significant juxtaposition of the words "Gentiles" and "people"--the former the name for heathen, the latter the sacred designation of the chosen nation. The great paradox which, through Peter"s preaching at Caesarea, had become a fact was that the "people of G.o.d" were made up of Gentiles as well as Jews--that His name was equally imparted to both. If G.o.d had made Gentiles His people, had He not thereby shown that the special observances of Israel were put aside, and that, in particular, circ.u.mcision was no longer the condition of entrance? The end of national distinction and the opening of a new way of incorporation among the people of G.o.d were clearly contained in the facts. How much Christian narrowness would be blown to atoms if its advocates would do as James did, and let G.o.d"s facts teach them the width of G.o.d"s purposes and the comprehensiveness of Christ"s Church! We do wisely when we square our theories with facts; but many of us go to work in the opposite way, and snip down facts to the dimension of our theories.
James"s next step is marked equally by calm wisdom and open-mindedness.
He looks to G.o.d"s word, as interpreted by G.o.d"s deeds, to throw light in turn on the deeds and to confirm the interpretation of these. Two things are to be noted in considering his quotation from Amos--its bearing on the question in hand, and its divergence from the existing Hebrew text. As to the former, there seems at first sight nothing relevant to James"s purpose in the quotation, which simply declares that the Gentiles will seek the Lord when the fallen tabernacle of David is rebuilt. That period of time has at least begun, thinks James, in the work of Jesus, in whom the decayed dominion of David is again in higher form established. The return of the Gentiles does not merely synchronise with, but is the intended issue of, Christ"s reign. Lifted from the earth, He will draw all men unto Him, and they shall "seek the Lord," and on them His name will be called.
Now the force of this quotation lies, as it seems, first in the fact that Peter"s experience at Caesarea is to be taken as an indication of how G.o.d means the prophecy to be fulfilled, namely, without circ.u.mcision; and secondly, in the _argumentum a silentio_, since the prophet says nothing about ritual or the like, but declares that moral and spiritual qualifications--on the one hand a true desire after G.o.d, and on the other receiving the proclamation of His name and calling themselves by it--are all that are needed to make Gentiles G.o.d"s people. Just because there is nothing in the prophecy about observing Jewish ceremonies, and something about longing and faith, James thinks that these are the essentials, and that the others may be dropped by the Church, as G.o.d had dropped them in the case of Cornelius, and as Amos had dropped them in his vision of the future kingdom. G.o.d knew what He meant to do when He spoke through the prophet, and what He has done has explained the words, as James says in verse 18.
The variation from the Hebrew text requires a word of comment. The quotation is substantially from the Septuagint, with a slight alteration. Probably James quoted the version familiar to many of his hearers. It seems to have been made from a somewhat different Hebrew text in verse 17, but the difference is very much slighter than an English reader would suppose. Our text has "Edom" where the Septuagint has "men"; but the Hebrew words without vowels are identical but for the addition of one letter in the former. Our text has "inherit" where the Septuagint has "seek after"; but there again the difference in the two Hebrew words would be one letter only, so that there may well have been a various reading as preserved in the Septuagint and Acts. James adds to the Septuagint "seek" the evidently correct completion "the Lord."
Now it is obvious that, even if we suppose his rendering of the whole verse to be a paraphrase of the same Hebrew text as we have, it is a correct representation of the meaning; for the "inheriting of Edom" is no mere external victory, and Edom is always in the Old Testament the type of the G.o.dless man. The conquest of the Gentiles by the restorer of David"s tabernacle is really the seeking after the Lord, and the calling of His name upon the Gentiles.
The conclusion drawn by James is full of practical wisdom, and would have saved the Church from many a sad page in its history, if its spirit had been prevalent in later "councils." Note how the very designation given to the Gentile converts in verse 19 carries argumentative force. "They turn to G.o.d from among the Gentiles"--if they have done that, surely their new separation and new attachment are enough, and make insistence on circ.u.mcision infinitely ridiculous. They have the thing signified; what does it matter about the sign, which is good for us Jews, but needless for them? If Church rulers had always been as open-eyed as this bishop in Jerusalem, and had been content if people were joined to G.o.d and parted from the world, what torrents of blood, what frowning walls of division, what scandals and partings of brethren would have been spared!
The observances suggested are a portion of the precepts enjoined by Judaism on proselytes. The two former were necessary to the Christian life; the two latter were not, but were concessions to the Jewish feelings of the stricter party. The conclusion may be called a compromise, but it was one dictated by the desire for unity, and had nothing unworthy in it. There should be giving and taking on both sides. If the Jewish Christians made the, to them, immense concession of waiving the necessity of circ.u.mcision, the Gentile section might surely make the small one of abstinence from things strangled and from blood. Similarities in diet would daily a.s.similate the lives of the two parties, and would be a more visible and continuous token of their oneness than the single act of circ.u.mcision.
But what does the reason in verse 21 mean? Why should the reading of Moses every Sabbath be a reason for these concessions? Various answers are given: but the most natural is that the constant promulgation of the law made respect for the feelings (even if mistaken) of Jewish Christians advisable, and the course suggested the most likely to win Jews who were not yet Christians. Both cla.s.ses would be flung farther apart if there were not some yielding. The general principle involved is that one cannot be too tender with old and deeply rooted convictions even if they be prejudices, and that Christian charity, which is truest wisdom, will consent to limitations of Christian liberty, if thereby any little one who believes in Him shall be saved from being offended, or any unbeliever from being repelled.
The letter embodying James"s wise suggestion needs little further notice. We may observe that there was no imposing and authoritative decision of the Ecclesia, but that the whole thing was threshed out in free talk, and then the unanimous judgment of the community, "Apostles, elders and the whole Church," was embodied in the epistle. Observe the accurate rendering of verse 25 (R.V.), "having _come_ to one accord,"
which gives a lively picture of the process. Note too that James"s proposal of a letter was mended by the addition of a deputation, consisting of an unknown "Judas called Barsabas" (perhaps a relative of "Joseph called Barsabas," the unsuccessful nominee for Apostleship in chap. i.), and the well-known Silas or Silva.n.u.s, of whom we hear so much in Paul"s letters. That journey was the turning-point in his life, and he henceforward, attracted by the ma.s.s and magnetism of Paul"s great personality, revolved round him, and forsook Jerusalem.
Probably James drew up the doc.u.ment, which has the same somewhat unusual "greeting" as his Epistle. The sharp reference to the Judaising teachers would be difficult for their sympathisers to swallow, but charity is not broken by plain repudiation of error and its teachers.
"Subverting your souls" is a heavy charge. The word is only here found in the New Testament, and means to unsettle, the image in it being that of packing up baggage for removal. The disavowal of these men is more complete if we follow the Revised Version in reading (ver. 24) "no commandment" instead of "no such commandment."
These unauthorised teachers "went"; but, in strong contrast with them, Judas and Silas are chosen out and sent. Another thrust at the Judaising teachers is in the affectionate eulogy of Paul and Barnabas as "beloved," whatever disparaging things had been said about them, and as having "hazarded their lives," while these others had taken very good care of themselves, and had only gone to disturb converts whom Paul and Barnabas had won at the peril of their lives.
The calm matter-of-course a.s.sertion that the decision which commended itself to "us" is the decision of "the Holy Ghost" was warranted by Christ"s promises, and came from the consciousness that they had observed the conditions which He had laid down. They had brought their minds to bear upon the question, with the light of facts and of Scripture, and had come to a unanimous conclusion. If they believed their Lord"s parting words, they could not doubt that His Spirit had guided them. If we lived more fully in that Spirit, we should know more of the same peaceful a.s.surance, which is far removed from the delusion of our own infallibility, and is the simple expression of trust in the veracious promises of our Lord.
The closing words of the letter are beautifully brotherly, sinking authority, and putting in the foreground the advantage to the Gentile converts of compliance with the injunctions. "Ye shall do well,"
rightly and conformably with the requirements of brotherly love to weaker brethren. And thus doing well, they will "fare well," and be strong. That is not the way in which "lords over G.o.d"s heritage" are accustomed to end their decrees. Brotherly affection, rather than authority imposing its will, breathes here. Would that all succeeding "Councils" had imitated this as well as "it seemed good to the Holy Ghost, and to us"!