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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.

The Gentile converts, however, were to give up the customs that were inconsistent with the principles of Christianity. The apostles and elders therefore agreed to instruct the Gentiles by letter to abstain from meats offered to idols, from fornication, from things strangled, and from blood. They were to be urged to keep the commandments, and to lead holy lives. They were also to be assured that the men who had declared circumcision to be binding were not authorized to do so by the apostles.

Paul and Barnabas were recommended to them as men who had hazarded their lives for the Lord. Judas and Silas were sent with these apostles to declare to the Gentiles by word of mouth the decision of the council: It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than

these necessary things; 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." The four servants of God were sent to Antioch with the epistle and message that was to put an end to all controversy; for it was the voice of the highest authority upon the earth.

The council which decided this case was composed of apostles and teachers who had been prominent in raising up the Jewish and Gentile Christian churches, with chosen delegates from various places. Elders from Jerusalem and deputies from Antioch were present, and the most influential churches were represented. The council moved in accordance with the dictates of enlightened judgment, and with the dignity of a church established by the divine will. As a result of their deliberations, they all saw that God Himself had answered the question at issue by bestowing upon the Gentiles the Holy Ghost; and they realized that it was their part to follow the guidance of the Spirit.

The entire body of Christians was not called to vote upon the question. The "apostles and elders," men of influence and judgment, framed and issued the decree, which was thereupon generally accepted by the Christian churches. Not all, however, were pleased with the decision; there was a faction of ambitious and self-confident brethren who disagreed with it. These men assumed to engage in the work on their own responsibility. They indulged in much murmuring and fault-finding, proposing new plans, and seeking to pull down the work of the men whom God had ordained to teach the gospel message. From

the first the church has had such obstacles to meet, and ever will have till the close of time.

Jerusalem was the metropolis of the Jews, and it was there that the greatest exclusiveness and bigotry were found. The Jewish Christians living within sight of the temple naturally allowed their minds to revert to the peculiar privileges of the Jews as a nation. When they saw the Christian church departing from the ceremonies and traditions of Judaism, and perceived that the peculiar sacredness with which the Jewish customs had been invested would soon be lost sight of in the light of the new faith, many grew indignant with Paul as the one who had, in a large measure, caused this change. Even the disciples were not all prepared to accept willingly the decision of the council. Some were zealous for the ceremonial law; and they regarded Paul with disfavor, because they thought that his principles in regard to the obligations of the Jewish law were lax.

The broad and far-reaching decisions of the general council brought confidence into the ranks of the Gentile believers, and the cause of God prospered. In Antioch, the church was favored with the presence of Judas and Silas, the special messengers who had returned with the apostles from the meeting in Jerusalem. "Being prophets also themselves," Judas and Silas "exhorted the brethren with many words, and confirmed them." These godly men tarried in Antioch for a time. "Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also."

When Peter, at a later date, visited Antioch, he won the confidence of many by his prudent conduct

toward the Gentile converts. For a time he acted in accordance with the light given from heaven. He so far overcame his natural prejudice as to sit at table with the Gentile converts. But when certain Jews who were zealous for the ceremonial law, came from Jerusalem, Peter injudiciously changed his deportment toward the converts from paganism. A number of the Jews "dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation." " This revelation of weakness on the part of those who had been respected and loved as leaders, left a most painful impression on the minds of the Gentile believers. The church was threatened with division. But Paul, who saw the subverting influence of the wrong done to the church through the double part acted by Peter, openly rebuked him for thus disguising his true sentiments. In the presence of the church, Paul inquired of Peter, "If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?"

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Peter saw the error into which he had fallen, and immediately set about repairing the evil that had been wrought, so far as was in his power. God, who knows the end from the beginning, permitted Peter to reveal this weakness of character, in order that the tried apostle might see that there was nothing in himself whereof he might boast. Even the best of men, if left to themselves, will err in judgment. God also saw that in time to come some would be so deluded as to claim for Peter and his pretended successors the exalted prerogatives that belong to God alone. And this record of the apostle's weak5 Gal. 2:13, 14.

ness was to remain as a proof of his fallibility, and of the fact that he stood in no way above the level of the other apostles.

The history of this departure from right principles stands as a solemn warning to men in positions of trust in the cause of God, that they may not fail in integrity, but firmly adhere to principle. The greater the responsibilities placed upon the human agent, and the larger his opportunities to dictate and control, the more harm he is sure to do if he does not carefully follow the way of the Lord, and labor in harmony with the decisions arrived at by the general body of believers in united council.

After all Peter's failures; after his fall and restoration, his long course of service, his intimate acquaintance with Christ, his knowledge of the Saviour's straightforward practice of right principles; after all the instruction he had received, all the gifts and knowledge and influence he had gained by preaching and teaching the Word,- is it not strange that he should dissemble, and evade the principles of the gospel through fear of man, or in order to gain esteem? Is it not strange that he should waver in his adherence to right? May God give every man a realization of his helplessness, his inability to steer his own vessel straight and safe into the harbor.

In his ministry, Paul was often compelled to stand alone. He was specially taught of God, and dared make no concessions that would involve principle. At times the burden was heavy, but Paul stood firm for the right. He realized that the church must never be brought under the control of human power. The traditions and maxims of men must not take the

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