And after they had held their peace, James answered, saying: Men, brethren, hear me.

“Cyprian of Carthage said: The letter which was written to our colleague Jubaianus very fully expresses my opinion, that, according to evangelical and apostolic testimony, heretics, who are called adversaries of Christ and Antichrists, when they come to the Church, must be baptized with the one baptism of the Church, that they may be made of adversaries, friends, and of Antichrists, Christians.”

“But James the Lord's brother answered and said: "Men and brethren, hearken unto me; Simeon hath declared how God at first visited to take out a people from the Gentiles for His name. And to this agree the words of the prophets; as it is written: 'Afterwards I will return, and will raise again and rebuild the tabernacle of David, which is fallen down; and I will rebuild its ruins, and will again set it up, that the residue of men may seek after the Lord, and all the nations upon whom my name is called, saith the Lord, who doth these things.' Known unto God are all His works from the beginning of the world. Wherefore my sentence is, that we do not trouble those who from among the Gentiles turn unto God: but to charge them that they abstain from the pollutions of the Gentiles, and from what is sacrificed to idols, and from blood, and from things strangled, and from fornication; which laws were given to the ancients who lived before the law, under the law of nature, Enos, Enoch, Noah, Melchizedek, Job, and if there be any other of the same sort."”

“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." 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 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. "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. "Symeon," he says, "declared:" namely, in Luke, in that he prophesied, "Which Thou hast prepared before the face of all nations, a light to lighten the Gentiles, and the glory of Thy people Israel." "How God at the first did visit the Gentiles, to take out of them a people for His Name." Then, since that witness, though from the time indeed he was manifest, yet had not authority by reason of his not being ancient, therefore he produces ancient prophecy also.”

“And after they had held their peace,.... Meaning not the multitude, but Paul and Barnabas; when they had finished their account, and had done speaking: James answered; or rose up, as the Syriac version reads, he stood up and began to speak. This was James the son of Alphaeus, one of the twelve apostles, sometimes called the brother of the Lord; for the other James, the son of Zebedee and brother of John, was dead, being killed by Herod, Act 12:2 but this was the brother of Jude, and the same that wrote the epistle that bears his name: whether he was now bishop or pastor of the church at Jerusalem, is not certain; nor whether he was president in this council; the speeches made in it do not appear to be directed to him: he began his oration thus, saying, men and brethren, hearken to me; the titles he uses, and the manner of desiring audience, were what were common with the Jews; see Act 2:14.”

“James answered, saying, &c.--Whoever this James was (see on Gal 1:19), he was the acknowledged head of the church at Jerusalem, and here, as president of the assembly, speaks last, winding up the debate. His decision, though given as his own judgment only, could not be of great weight with the opposing party, from his conservative reverence for all Jewish usages within the circle of Israelitish Christianity.”