Acts 15:27
We have sent therefore Judas and Silas, who themselves also will, by word of mouth, tell you the same things.
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- Vulgate (Clementine)
- Misimus ergo Judam et Silam, qui et ipsi vobis verbis referent eadem.
- Greek New Testament (SBLGNT)
- ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σιλᾶν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά.
The Fathers on this verse
Tertullian On Idolatry, General Conclusion
Amid these reefs and inlets, amid these shallows and straits of idolatry, Faith, her sails filled by the Spirit of God, navigates; safe if cautious, secure if intently watchful. But to such as are washed overboard is a deep whence is no out-swimming; to such as are run aground is inextricable shipwreck; to such as are engulphed is a whirlpool, where there is no breathing, even in idolatry. All waves thereof whatsoever suffocate; every eddy thereof sucks down unto Hades. Let no one say, “Who will so safely foreguard himself? We shall have to go out of the world!” As if it were not as well worth while to go out, as to stand in the world as an idolater! Nothing can be easier than caution against idolatry, if the fear of it be our leading fear; any “necessity” whatever is too trifling compared to such a peril. …
Tertullian The Five Books Against Marcion, On the Epistle to the Galatians. The Abolition of the Ordinances of the Mosaic Law No Proof of Another God. The Divine Lawgiver, the Creator Himself, Was the Abrogator. The Apostle's Doctrine in the First Chapter Shown to Accord with the Teaching of the Old Testament. The Acts of the Apostles Shown to Be Genuine Against Marcion. This Book Agrees with the Pauline Epistles
The epistle which we also allow to be the most decisive against Judaism, is that wherein the apostle instructs the Galatians. For the abolition of the ancient law we fully admit, and hold that it actually proceeds from the dispensation of the Creator, a point which we have already often treated in the course of our discussion, when we showed that the innovation was foretold by the prophets of our God. Now, if the Creator indeed promised that “the ancient things should pass away,” to be superseded by a new course of things which should arise, whilst Christ marks the period of the separation when He says, “The law and the prophets were until John”, thus making the Baptist the limit between the two dispensations of the old things then terminating, and the new things then beginning, the apostle cannot of course do otherwise, (coming as he does) in Christ, who was revealed after John, than in …
St John Chrysostom A Commentary on the Acts of the Apostles, Homily XXXIII on Acts xv. 13, 15
This (James) was bishop, as they say, and therefore he speaks last, and herein is fulfilled that saying, “In the mouth of two or three witnesses shall every word be established.” ( Deut. xvii. 6 ; Matt. xviii. 16 .) But observe the discretion shown by him also, in making his argument good from the prophets, both new and old. For he had no acts of his own to declare, as Peter had and Paul. And indeed it is wisely ordered that this (the active) part is assigned to those, as not intended to be locally fixed in Jerusalem, whereas (James) here, who performs the part of teacher, is no way responsible for what has been done, while however he is not divided from them in opinion. ( b ) “Men and brethren,” he says, “hearken unto me.” Great is the moderation of the man. His also is a more complete oration, as indeed it puts the completion to the matter under discussion. …
St John Chrysostom A Commentary on the Acts of the Apostles, Homily XXXIII on Acts xv. 13, 15
(Recapitulation.) “Then all the multitude kept silence,” etc. ( v. 12 .) There was no arrogance in the Church. After Peter Paul speaks, and none silences him: James waits patiently, not starts up (for the next word). Great the orderliness (of the proceedings). No word speaks John here, no word the other Apostles, but held their peace, for James was invested with the chief rule, and think it no hardship. So clean was their soul from love of glory. “And after that they had held their peace, James answered,” etc. ( v. 13 .) ( b ) Peter indeed spoke more strongly, but James here more mildly: for thus it behooves one in high authority, to leave what is unpleasant for others to say, while he himself appears in the milder part. ( a ) But what means it, “How God first ( πρὥτον ) did visit?” ( v. 14 .) (It means) from the beginning ( ἐξ ἀρχἥς ). …