recommendation which was approved by "the apostles, and the elders with the whole Church." It is said they all with one accord indorsed the action. The recommendation or decree was given unanimously, the Holy Spirit approving. In the message from the conference they stated that it was from "the apostles and elders, brethren, to the brethren." It was not sent to the officers of the church, but to the brethren among the Gentiles. The significant thing is, that even here under the apostles and in Jerusalem is convened one of the most representative bodies of which we have any record that the whole Church, together with the apostles and elders, took part, and all with one accord joined in the recommendation. The apostles themselves did not usurp or claim authority over the elders of the church or its members. Here is demonstrated the dignity and authority of the members of the church, that each citizen of the kingdom was sovereign and was so recognized by the apostles and elders. It was not a council as many in succeeding ages have been, composed of high church dignitaries alone, usurping authority and commanding obedience to their decrees, but it seemed good to the whole church to issue a decree enjoining only necessary things upon the brethren among the Gentiles. This is one of the best models for a deliberative body that is recorded anywhere in history, whether religious or political. The decree was not an edict or bull of a pope, but the recommendation of a deliberative body. It may be noticed that Peter was in this body, and spoke in very different language from his so-called successor at Rome. He issued no edicts such as emanate from that source to bishops and cardinals who command the churches to obey his authority, but only made a recommendation which was seconded by James and unanimously approved by the whole Church, the Holy Spirit concurring. Notwithstanding this full discussion and this important decision, some in modern times have become more like Jews, both in spirit and teaching, than Christians. They have formed organizations, fashioned their institutions with ritualistic service, with priests having robes, conducting ceremonies, and performing rites more like Moses than Christ. Many assemblies, councils, and ecclesiastical organizations to-day exercise more authority, issue more edicts, and impose more burdens on their subjects than did the Jewish council or sanhedrin at Jerusalem on the Jews. Persons who are conversant with history and informed in regard to the Christian religion of to-day, as preached and practised by many, will recognize at once that a large per cent of it is composed of about equal parts of Judaism, heathenism, and Christianity. (See infra, Chapter XXXV, page 276.) many Protestantism is not free from this admixture. In of the denominations it is not difficult to recognize Judaism in preaching and practise. "Even unto this day when Moses is read the vail is upon their heart."a Some forms of worship partake too much of the character of heathen worship. We should not approach God in the boisterous manner of the prophets of Baal, who were mocked by Elijah, but should a 2 Cor. iii. 15. b Kings xviii. 26-28. worship God as a Father, and be assured that a "meek and quiet spirit is in the sight of God of great price.' 99 a We now remark that there is no intimation in this decree that the gospel was not complete in itself, enjoining all that is right and forbidding all that is wrong, without regard to the law of Moses. But the reason for sending this letter was evidently twofold. First, to settle the dispute in regard to binding the law of Moses on the Gentiles. And, second, to conciliate the Jewish Christians in the various cities. The reason assigned by James for this action was because "Moses was preaching in every city, being read in the synagogue every sabbath day." The law of Moses was strict in regard to things mentioned in this decree. It will be observed that only one matter forbidden had strictly a moral bearing. This was practised to a great extent, and being common, it was difficult to prohibit this crime. They may have been required to abstain from the other matters simply because they were an abomination to the Jews. Paul did not thereafter seem to place much stress on eating meats offered to idols, but makes it a matter of conscience, and would not eat any meat if it would cause his brethren to stumble. In regard to abstaining from things strangled and from blood, there is a difference of opinion whether this was meant to be observed by all people and through all time, or was intended only to conciliate the Jewish Christians in the various cities of that age. It is safest, however, to abstain from such food now. It is known that animals which are b1 Cor. viii. passim. a 1 Pet. iii. 4. I fed on blood become more savage, and its use may tend to brutalize man. When the epistle had been read to the multitude at Antioch "they rejoiced for the consolation." Paul on his next journey carried this decree with him. He went through the cities delivering it to be kept. a Upon this decree we will remark that the crime which is prohibited is also denounced in the New Testament Scriptures. We do not look to the decree alone for its prohibition. We have no right, therefore, to infer that it was prohibited simply because it was a part of the law of Moses. If this decree was enjoined because it contained things which were part and parcel of the Mosaic law, they are the only things enjoined after the death of Christ for a similar reason. The things enjoined under Christ are enjoined by virtue of His authority, and not by virtue of any authority inspired or uninspired before Him. He said, “All authority hath been given unto me in heaven and on earth.” b He delegated authority to His ambassadors, saying, "as the Father hath sent me, even so send I you." c All preceding religions were abolished by Him. The patriarchal religion, which was given to the whole world, was superseded by Christ. The Jewish religion, given to that people alone for a specific purpose, was taken out of the way. All its ceremonies, all its ordinances, all its laws, even its very constitution written and engraven on stone, were abolished under Christ. Moses, the great law-giver, Elijah, a Acts xvi. 4. b Matt. xxviii. 18. d2 Cor. iii. passim. the great prophet, the representatives of all Jewish law and all prophecy given before Jesus, came back from the regions of the dead and amid scenes of indescribable glory on the Mount of Transfiguration laid down their commissions at His feet and talked with Him about His death for the redemption of the human race. a God recalled them and vested Jesus with all authority, saying, from a bright cloud above, "This is my beloved Son, hear ye him." The Christian world now is as free from the binding authority of all religion given before Christ as any nation is civilly free from another. The law which was added to the promise concerning Christ" on account of transgression" b`until He should come, fulfilled its end and passed away, but from all this it does not follow that there is not much reenacted under Christ which was enjoined under Moses and the prophets. All that was moral and that was eternally right, both as regards man and God, embraced in the former, was reenacted under Christ. But it is therefore not to be observed now because Moses and the prophets enjoined it, but because it is right and Christ and His ambassadors commanded it. We as Americans do not now submit to any law because it was formerly enjoined upon the colonies by Great Britain, but because it is reenacted by the Constitution or laws of our government. After our forefathers had abolished the English law and rule in the colonies they, in forming a new nation, reenacted all such laws as were considered just and right and adapted to our form of government. Not only so, a Matt. xvii. passim. b Gal. iii. 17-29. |
