The Gentiles, on the contrary, practiced catching the blood that flowed from the sacrificial victim and using it in the preparation of food.The Jews could not believe that they ought to change the customs they had adopted under the special direction of God.Therefore, as things then stood, if Jew and Gentile should attempt to eat at the same table, the former would be shocked and outraged by the latter.
The Gentiles, and especially the Greeks, were extremely licentious, and there was danger that some, unconverted in heart, would make a profession of faith without renouncing their evil practices.The Jewish Christians could not tolerate the immorality that was not even regarded as criminal by the heathen.The Jews therefore held it as highly proper that circumcision and the observance of the ceremonial law should be enjoined on the Gentile converts as a test of their sincerity and devotion.This, they believed, would prevent the addition to the church of those who, adopting the faith without true conversion of heart, might afterward bring reproach upon the cause by immorality and excess.
The various points involved in the settlement of the main question at issue seemed to present before the council insurmountable difficulties.But the Holy Spirit had, in reality, already settled this question, upon the decision of which seemed to depend the prosperity, if not the very existence, of the Christian church.
"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." He reasoned that the Holy Spirit had decided the matter under dispute by descending with equal power upon the uncircumcised Gentiles and the circumcised Jews.He recounted his vision, in which God had presented before him a sheet filled with all manner of four-footed beasts and had bidden him kill and eat.When he refused, affirming that he had never eaten that which was common or unclean, the answer had been, "What God hath cleansed, that call not thou common." Acts 10:15.
Peter related the plain interpretation of these words, which was given him almost immediately in his summons to go to the centurion and instruct him in the faith of Christ.This message showed that God was no respecter of persons, but accepted and acknowledged all who feared Him.Peter told of his astonishment when, in speaking the words of truth to those assembled at the home of Cornelius, he witnessed the Holy Spirit taking possession of his hearers, Gentiles as well as Jews.The same light and glory that was reflected upon the circumcised Jews shone also upon the faces of the uncircumcised Gentiles.This was God's warning that Peter was not to regard one as inferior to the other, for the blood of Christ could cleanse from all uncleanness.
Once before, Peter had reasoned with his brethren concerning the conversion of Cornelius and his friends, and his fellowship with them.As he on that occasion related how the Holy Spirit fell on the Gentiles he declared, "Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?"Acts 11:17.Now, with equal fervor and force, he said: "God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as He did unto us; and put no difference between us and them, purifying their hearts by faith.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?" This yoke was not the law of Ten Commandments, as some who oppose the binding claims of the law assert; Peter here referred to the law of ceremonies, which was made null and void by the crucifixion of Christ.
Peter's address brought the assembly to a point where they could listen with patience to Paul and Barnabas, who related their experience in working for the Gentiles."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."James also bore his testimony with decision, declaring that it was God's purpose to bestow upon the Gentiles the same privileges and blessings that had been granted to the Jews.
The Holy Spirit saw good not to impose the ceremonial law on the Gentile converts, and the mind of the apostles regarding this matter was as the mind of the Spirit of God.James presided at the council, and his final decision was, "Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God."This ended the discussion.In this instance we have a refutation of the doctrine held by the Roman Catholic Church that Peter was the head of the church.Those who, as popes, have claimed to be his successors, have no Scriptural foundation for their pretensions.Nothing in the life of Peter gives sanction to the claim that he was elevated above his brethren as the vicegerent of the Most High.If those who are declared to be the successors of Peter had followed his example, they would always have been content to remain on an equality with their brethren.
In this instance James seems to have been chosen as the one to announce the decision arrived at by the council.It was his sentence that the ceremonial law, and especially the ordinance of circumcision, should not be urged upon the Gentiles, or even recommended to them.James sought to impress the minds of his brethren with the fact that, in turning to God, the Gentiles had made a great change in their lives and that much caution should be used not to trouble them with perplexing and doubtful questions of minor importance, lest they be discouraged in following Christ.
