xv. 12) Paul and Barnabas rose, and were eagerly listened to while

they recounted in a continued narrative what God had wrought by their instrumentality among the Gentiles in Antioch and Cyprus and the cities of Pamphylia and Lycaonia, and declared how He had attested their labours by the signs and wonders which He had enabled them to perform (Acts xv. 12).

When they had concluded, another speaker arose to address the assembly. This was James, _the brother of the Lord_, to whom the direction of the Church at Jerusalem had apparently been committed[915]. No man was more calculated to command the earnest attention and deference of all present. Austere[916] and inflexibly upright[917], so that both Jews and Christians called him _James the Just_, resembling not only in the earnestness of his exhortations, but even in his outward garb[918], the Baptist or one of the prophets of the older Dispensation, he might be expected to conciliate even the Pharisaic section in the Council.

He began by reminding those present of the reality of the conversion of the household of Cornelius to which Peter[919] had alluded (Acts xv. 14). This taking of a people from amongst the Gentiles was not contrary to, but a direct fulfilment of, the words of ancient prophecy (Amos ix. 11, 12)[920], which foretold that the tabernacle of David should be gloriously revived, and the worship of Jehovah extended to all nations. What, therefore, had occurred in Syria and Cilicia, in Pamphylia and Lycaonia, need not excite any astonishment. God, to whom _all things are known from the beginning_, was but fulfilling His eternal counsels, and the words He had Himself spoken by the mouth of His holy prophets. His judgment, therefore, was that they should not trouble the minds of believers from amongst the Gentiles, or lay upon them any obligations beyond those necessary to ensure peace and goodwill amongst them and their Jewish brethren. The latter from ancient times and from immemorial usage were wont to hear the Law read in their synagogues every Sabbath-day, and any direct violation of its vital principles could not fail to give the deepest offence. He advised, therefore, that the Gentile converts should be required to abstain (1) from that which had been polluted by being offered in sacrifice to idols[921]; (2) from the flesh of animals which had been strangled[922]; (3) from the eating of blood[923]; (4) from fornication, and those licentious orgies, which were so closely connected with heathen sacrificial feasts, and nowhere more than in the centres of those very countries about which they had been speaking, the sanctuaries of Antioch[924] and Paphos[925].

These sentiments found acceptance with the majority. Titus[926] was not compelled to submit to circumcision (Gal. ii. 3), and the course adopted by Paul was entirely approved by the other Apostles. James, Peter, and John, who had the reputation of being Pillars[927] of the truth, gave to him and Barnabas _the right hands of fellowship_ (Gal.