−
But here appeareth a manifest reason why they gave particular commandment concerning things offered to idols, blood, and that which was strangled. They were, indeed, of themselves things indifferent; yet such as had some special thing in them more than other rites of the law. We know how straitly the Lord commandeth to eschew those things which are contrary to the external profession of faith, and wherein there is any appearance or suspicion of idolatry. Therefore, lest there should any blot of superstition remain in the Gentiles, and lest the Jews should see anything in them which did not agree with the pure worship of God, no marvel if, to avoid offense, they be commanded to abstain from things offered to idols. −
The word αλισγημα, which Luke useth, doth signify all manner of profanation; therefore I have not changed the common translation, which hath pollution or filthiness. Yet it is sometimes taken for sacrifices; which sense should not disagree with James’ purpose; and, peradventure, it shall be more plain and natural so to expound it in this place; because, where Luke doth shortly after repeat the same decree, he will put ειδωλοθητα , or things sacrificed to idols. −
As concerning blood and that which was strangled, not only the Jews were forbidden by the law of Moses to eat them, ( Deuteronomy 12:23;) but this law was given to all the world after the flood, ( Genesis 9:4,) whereby it came to pass, that those which were not quite grown out of kind − (137) did loathe blood. I do not speak of the Jews, but of many of the Gentiles. I confess, indeed, that even that commandment was but temporal; yet, notwithstanding, it was extended farther than unto one people. No marvel, therefore, if there might arise greater offense thereupon, which to cure seemed good to the apostles. But there ariseth a harder question concerning fornication; because James seemeth to reckon the same among things indifferent, whereof they must beware only in respect of offense; but there was another cause for which he placed fornication among those things which were not of themselves unlawful. It is well known what unbridled liberty to run awhoring did reign and rage everywhere; and this disease had got the upper hand principally among the men of the east country, as they be more given to lust. Assuredly the faith and chastity of wedlock was never less observed and kept any where than among them. Moreover, he doth not intreat indifferently, in my judgment, in this place of all manner [of] fornication or whoredom, as of adultery, and wandering, and unbridled lusts, whereby all chastity is violate and corrupt; but I think he speaketh of concubineship, as they call it; which was so common among the Gentiles, that it was almost like to a law. −
Therefore, whereas James reckoneth up a common corruption among things which are of themselves not corrupt, there is therein no inconvenience; − (138) so that we know that it was not his meaning to place those things in one order which are very far unlike among themselves. For, whereas unclean men do thereby color and cloak their filthiness, they may easily be refuted. James, say they, coupled eating of blood with whoredom; but doth he compare them together as things that are like, at least which disagree not in any point. Yea, he doth only respect − (139) the wicked and corrupt custom of men, which was fallen away from the first law and order of nature appointed by God. As concerning the judgment of God, the knowledge thereof must be let [sought] out of the continual doctrine of the Scripture; and it is nothing doubtful what the Scripture saith; to wit, that whoredom is accursed before God, and that the soul and body are thereby defiled, that the holy temple of God is polluted, and Christ is rent in pieces; that God doth daily punish whoremongers, and that he will once pay them home. − (140) The filthiness of whoredom, which the heavenly Judge doth so sore condemn, can be covered with no cloaks by the patrons of whoredom how witty and eloquent soever they be. −
(137) −
“Qui non prorsus erant degeneres,” who were not wholly degenerate.
(138) −
“In eo nihil absurdi,” in that there is an absurdity.
(139) −
“Respicit,” refers to.
(140) −
“Et horrendum semel fieri ultorem,” and that he will one day take fearful vengeance on them.