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ACTS XXI. 18, 19.
And the day following Paul went in with us unto
James: and all the elders were present. And
when he had saluted them, he declared
particularly what things God had wrought among
the Gentiles by his ministry." THIS was
the Bishop of Jerusalem; and to him (Paul)
is sent on an earlier occasion. This (James)
was brother of the Lord; a great and admirable
man. (To him, it says,) "Paul entered in
with us." Mark the (Bishop's) unassuming
behavior: "and the elders" (were present).
Again Paul relates to them the things relating
to the Gentiles, not indulging in vainglory,
God forbid, but wishing to show forth the mercy
of God, and to fill them with great joy.
(ch. xv.) See accordingly: "when they
heard it," it says, "they glorified
God,"--not praised nor admired Paul: for
in such wise had he narrated, as referring all
to Him-- "and said unto him, Thou seest,
brother, how many thousands of Jews there are
which believed." Observe with what modest
deference they too speak: "they said to him:"
not (James) as Bishop discourses
authoritatively, but they take Paul as partner
with them in their view; "Thou seest,
brother:" as though immediately and at the
outset apologizing for themselves, and saying,
"We did not wish this. Seest thou! the
necessity of the thing? 'how many thousands,'
say they, 'of Jews there are which' have come
together." And they say not, "how many
thousands we have made catechumens," but,
"there are. And these," say they, "are all
zealous for the law." (v. 20.) Two
reasons--the number of them, and their views.
For neither had they been few, would it have
been right to despise them: nor, if they were
many and did not all cling to the law, would
there have been need to make much account of
them. Then also a third cause is given: "And
they all," it says, "have been informed of
thee "--they say not, "have heard," but
kathchqhsan, that is, so they have believed,
and have been taught, "that thou teachest
apostasy from Moses to all the Jews which are
among the Gentiles, by telling them not to
circumcise their children, neither to walk after
the customs." (v. 21.) "What is it
therefore? the multitude must needs come
together: for they will hear that thou art
come. Do therefore this that we say to thee"
(v. 22, 23): they say these things as
advising, not as commanding. "We have four
men which have a vow on them;them take, and
purify thyself with them, and be at charges with
them." Make thy defence in act, not in
word--" that they may shave themselves," it
says, "and all may know that those things,
whereof they were informed concerning thee, are
nothing; but that thou thyself also walkest
orderly, and keepest the law" (v. 23,
24): they say not, "teachest," but, of
superabundance, "that thou thyself also keepest
the law." For of course not this was the
matter of chief interest, whether he did not
teach others, but, that he did himself observe
the law. "What then" (he might say), "if
the Gentiles should learn it? I shall injure
them." How so? say they, seeing that even
we, the teachers of the Jews, have sent unto
them. "As touching the Gentiles which
believe, we have, written and concluded that
they observe no such thing, save only that they
keep themselves from things offered to idols,
and from blood, and from strangled, and from
fornication." (v. 25.) Here with a kind
of remonstrance (entreptikws), As "we,"
say they, commanded them, although we are
preachers to the Jews, so do thou, although a
preacher to the Gentiles, cooperate with us.
Observe Paul: he does not say, "Well, but
I can bring forward Timothy, whom I
circumcised: well, but I can satisfy them by
what I have to say (of myself) :" but he
complied, and did all: for in fact thus was it
expedient (to do). For it was one thing to
take (effec tual) measures for clearing
himself, and another to have done these things
without the knowledge of any (of the parties).
It was a step open to no suspicion, the fact of
his even bearing the expenses. "Then Paul
took the men, and the next day purifying himself
with them entered into the temple, signifying
the accomplishment of the days of purification,
until that an offering should be offered for
every one of them." (v. 26.)
"Signifying," diaggellwn, i.e.
kataggelln, publicly notifying: so that it was
he who made himself conspicuous. "And when the
seven days were about to be completed, the Jews
from Asia"--for (his arrival) most keeps
times with theirs--"when they saw him in the
temple, stirred up all the people, and laid
hands on him, crying out, Men of Israel,
help: This is the man, that teacheth all men
everywhere against the people, and the law, and
this place: and further brought Greeks also
into the temple, and hath polluted this holy
place." (v. 27, 28.) Mark their
habitual conduct, how turbulent we everywhere
find it, how men who with or without reason make
a clamor in the midst. "For they had seen
before with him in the city Trophimus an
Ephesian, whom they supposed that Paul had
brought into the temple. And all the city was
moved, and the people ran together: and they
took Paul, and drew him out of the temple and
forthwith the doors were shut," (v. 29,
30.) "Men of Israel," it says, "help:
this is the man that (teaches) against the
people, and the law, and this place."--the
things which most trouble them, the Temple and
the Law. And Paul does not tax the Apostles
with being the cause of these things to him.
"And they drew him," it says, "out of the
Temple: and the doors were shut." For they
wished to kill him; and therefore were dragging
him out, to do this with greater security.
"And as they went about to kill him, tidings
came unto the tribune of the cohort, that all
Jerusalem was in an uproar. Who immediately
took soldiers and centurions, and ran down unto
them: and when they saw the tribune and the
soldiers, they left beating of Paul. Then the
tribune came near, and took him, and commanded
him to be bound with two chains;and demanded who
he was, and what he had done. And some cried
one thing, some another, among the
multitude." (v. 31-34.) But the
tribune having come down delivered him, and
"commanded him to be bound with two chains :"
(hereby) appeasing the anger of the people.
"And when he could not know the certainty for
the tumult, he commanded him to be carried into
the castle. And when he came upon the stairs,
so it was, that he was borne of the Soldiers
for the violence of the people. For the
multitude of the people followed after, crying,
Away with him!" (v. 34-36.) What
means, "Away with him?" that is, what they
say with us according to the Roman custom, To
the standards with him!
"And as Paul was to be led into the castle,
he said unto the tribune, May I speak unto
thee?" (v. 37.) In the act of being
borne along up the stairs, he requests to say
something to the tribune: and observe how
quietly he does it.
"May I speak unto thee?" he says. "Who
said, Canst thou speak Greek? Art thou not
then that Egyptian, which before these days
madest an uproar, and leddest out into the
wilderness four thousand men that were
murderers?" (v. 38.) For (this
Egyptian) was a revolutionary and seditious
person. With regard to this then Paul clears
himself, and * *
(Recapitulation.) "Do therefore this that
we say unto thee," etc. (v. 23, 24.)
He shows that it was not necessary to do this
upon principle (prohgoumenws)--whence also
they obtain his compliance--but that it was
economy and condescension. "As touching the
Gentiles," etc. (v. 25.) Why, then,
this was no hindrance to the preaching, seeing
they themselves legislated for them to this
effect. Why, then, in his taking Peter to
task he does not absolutely (aplws) charge him
with doing wrong: for precisely what he does on
this occasion himself, the same does Peter on
that occasion, (merely) holding his peace,
and establishing his doctrine. (Gal. ii.
11.) And he says not, For why? it is not
right to teach those among the Gentiles. "It
is not enough to have not preached there, but
there was need also to do something more, that
those may be persuaded that thou observest the
law. The affair is one of condescension, be
not alarmed." They do not advise him (to this
course) sooner, until they have first spoken of
the economy and the gain. "And besides, the
doing this in Jerusalem, is a thing to be
borne. 'Do thou this thing therefore' here,
that it may be in thy power abroad to do the
other." "The next day," it says, "he took
them" (v. 26): he deferred it not; for
when there is economy in the case, this is the
way of it. "Jews from Asia having seen
him," for it was natural that they were
spending some days there, "in the Temple."
(v. 27.) Mark the economy (of
Providence) that appeared (in this). (p.
279 note) After the (believing) Jews had
been persuaded (concerning him), then it is
that those (Jews of Asia) set upon him in
order that those (believing Jews) may not also
set upon him. Help, say they, "ye men of
Israel!" as though it were some (monster)
difficult to be caught, and hard to be
overcome, that has fallen into their hands.
"All men," they say, "everywhere, he
teaseth not to teach;" not here only. And
then the accusation more aggravated by the
present circumstances. "And yet more," say
they, "he has polluted the temple, having
brought into it men who are Greeks." (v.
28.) And yet in Christ's time there "came
up (Greeks) to worship" (John xii.
20): true, but here it speaks of Greeks who
had no mind to worship. "And they seized
Paul," etc. (v. 30-35.) They no
longer wanted laws nor courts of justice: they
also beat him. But he forbore to make his
defence then; he made it afterward: with
reason; for they would not even have heard him
then. Pray, why did they cry, "Away with
him?" (v. 36.) They feared he might
escape them. Observe how submissively Paul
speaks to the tribune. "May I speak unto
thee? Then art not thou that Egyptian?"
(v. 37, 38.) This Egyptian, namely,
was a cheat and impostor, and the devil expected
to cast a cloud over (the Gospel) through
him, and implicate both Christ and His
Apostles in the charges pertaining to those
(imposters): but he prevailed nothing, nay
the truth became even more brilliant, being
nothing defeated by the machinations of the
devil, nay rather shining forth all the more.
Since if there had not been impostors, and then
these (Christ and His Apostles) had
prevailed, perhaps some one might have laid hold
upon this: but when those impostors did actually
appear, this is the wonder. "In order,"
says (the Apostle), "that they which are
approved may be made manifest." (1 Cor.
xi. 19.) And Gamaliel says, "Before
these days stood up Theudas." Then let us not
grieve that heresies exist, seeing that false
Christs wished to attack even Christ both
before this and after; with a view to throw Him
into the shade, but on every occasion we find
the truth shining out transparent. So it was
with the Prophets: there were false prophets,
and by contrast with these they shone the more:
just as disease enhances health, and darkness
light, and tempest calm. There is no room left
for the Greeks to say that (our teachers) were
impostors and mountebanks: for those (that were
such) were exposed. It was the same in the
case of Moses: God suffered the magicians, on
purpose that Moses might not be suspected to be
a magician: He let them teach all men to what
length magic can go in making a fantastic show:
beyond this point they deceived not, but
themselves confessed their defeat. Impostors do
us no harm, rather do us good, if we will apply
our mind to the matter. What then, you will
say, if we are partners with them in common
estimation? The estimation is not among us,
but with those who have no judgment. Let not us
greatly care for the estimation of the many, nor
mind it more than needs. To God we live, not
to men: in heaven we have our conversation, not
on earth: there lie the awards and the prizes of
our labors, thence we look for our praises,
thence for our crowns. Thus far let us trouble
ourselves about men--that we do not give and
afford them a handle against us. But if,
though we afford none, those choose to accuse us
thoughtlessly and without discrimination, let us
laugh, not weep. "Provide" thou "things
honest before the Lord and before men" (2.
Cor. viii. 21): if, though thou provide
things honest, that man derides, give thyself
no more concern (for that). Thou hast thy
patterns in the Scriptures. For, saith he,
"do I now persuade men or God?" (Gal. i.
10) and again, "We persuade men, but we
are made manifest unto God." (2 Cor. v.
11.) And Christ (spoke) thus of them that
take offence: "Let them alone, they be blind
guides of the blind (Matt. xv. 14); and
again, "Woe unto you, when all men speak well
of you" (Luke vi. 26): and again, "Let
your works shine, that men may see, and glorify
your Father which is in heaven." (Matt. v.
16.) And, "Whoso shall offend one of
these little ones, it were better for him that a
millstone were hanged about his neck, and he
were drowned in the depths of the sea."
(Matt. xviii. 6.) These sayings are not
contrary, nay, they are exceedingly in accord.
For when the offence is with us, then woe unto
us, but when not with us, not so. And again,
Woe to (that man) through whom "the name of
God is blasphemed." (Rom. ii. 24.)
How then if I do what is right in anything,
but another blasphemes? That is nothing to me,
but only to him: for through him (God) was
blasphemed. "And how is it possible to do what
is right in anything, and,yet give a handle to
the rest?" Whence will ye that. I bring
examples--from present, or from old times?
Not to be easily scared (yofodeeis), shall we
speak to the very point now in hand? Paul
judaized in Jerusalem, but in Antioch not so:
he judaized, and they were offended (p.
282, note), but those had no right to be
offended. He is said to have saluted both
Nero's cupbearer and his concubine : what,
think ye, must they have said against him
because of this? But they had no right to do
so. Since, if he drew them to him for loose
living or any wicked acts, one might well be
offended: but if in order to right living, what
is there to be offended at? Let me mention
something that happened to one of my
acquaintance. The wrath of God once fell upon
(a city), and he being very young (was) in
the order of deacon. The bishop was absent at
the time, and of the presbyters none took
thought for the matter, but indiscriminately
they caused in one night immense numbers of
people to be baptized all at once, and they did
indiscriminately receive baptism, all of them
ignorant of everything: these he took apart by a
hundred or two hundred together, and discoursed
to them, not upon any other subject, but only
on the sacraments, so that the unbaptized also
were not allowed to be present. Many thought he
did this because he coveted rule. But he cared
not for that: neither however did he continue
the thing for a (longer) time, but immediately
desisted. When then? Was he the cause of the
scandal? I think not. For if indeed he had
done this without cause, they might with reason
have ascribed it to him: and so again, if he
had continued to do so. For when aught of what
is pleasing to God is hindered by another's
taking offence, it is right to take no notice:
but then is the time to mind it, when we are not
forced because of him to offend God. For,
say, if, while we are discoursing and putting
drunkards to shame (skwptontwn), any one take
offence--am I to give over speaking? Hear
Christ say, "Will ye also go away?" (John
vi. 67.) So then, the right thing is,
neither to take no notice, nor to take too
much, of the weakness of the many. Do we not
see the physicians acting thus: how, when it
may be done, they humor the whims of their
patients, but when the gratification does harm,
then they will not spare? Always it is good to
know the right mean. Many reviled, because a
certain beautiful virgin stayed, and they railed
upon those who catechised (her). What then?
Was it their duty to desist for that? By no
means. For let us not look to this only,
whether some be offended, but whether they are
justly offended, and so that it is no hurt to
ourselves (to give way). "If meat," saith
(Paul), "offend my brother, I will eat no
meat as long as the world lasts." (1 Cor.
viii. 13.) With reason: for the not eating
did (him) no harm. If however it offend him,
that I wish to renounce (apotaxasqai) (the
world), it is not right to mind him. And
whom, you will ask, does this offend? Many,
to my knowledge. When therefore the hindrance
is a thing indifferent, let (the thing) be
done. Else, if we were to look only to this,
many are the things we have to desist from: just
as, on the other hand, if we should despise
(all objections), we have to destroy many
(brethren). As in fact Paul also took
thought beforehand concerning offence:
"Lest," he says, "in this liberality which
is administered by us:" for it was attended
with no loss (to him) to obviate an ill
surmise. But when we fall into such a necessity
as that great evils should ensue through the
other's taking offence let us pay no heed to
that person. He has to thank himself for it,
and we are not now accountable, for it was not
possible to spare him without hurt (to
ourselves). Some were offended, because
certain believers sat down to meat in (heathen)
temples. It was not right to sit down: for no
harm came of this (their not doing it). They
were offended, because Peter ate with the
Gentiles. But he indeed spared them, but
(Paul) not so. On all occasions it behooves
us in following the laws of God to take great
pains that we give no matter of offence; that
both ourselves may not have to answer for it,
and may have mercy vouchsafed us from God, by
the grace and loving-kindness of His
only-begotten Son, with Whom to the Father
and Holy Ghost together be glory, dominion,
honor, now and ever, world without end.
Amen.
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