Homilies on Acts

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. 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, You see, 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; “You see, brother:” as though immediately and at the outset apologizing for themselves, and saying, “We did not wish this. Do you see 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.” 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 you”— they say not,“have heard,” but κατηχήθησαν, that is, so they have believed, and have been taught, “that you teach 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.” “What is it therefore? The multitude must needs come together: for they will hear that you have come. Do therefore this that we say to you” (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 yourself with them, and be at charges with them.” Make your 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 you, are nothing; but that you yourself also walkest orderly, and keepest the law” (v. 23, 24): they say not, “teachest,” but, of superabundance, “that you yourself 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.” Here with a kind of remonstrance (ἐ ντρεπτικὥς), 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 (effectual) 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.” “Signifying,” διαγγέλλων, i.e. καταγγέλλων, 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 teaches all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and has 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 immediately 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.” 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!” 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 you?” 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 you?” he says. “Who said, Can you speak Greek? Are you not then that Egyptian, which before these days made an uproar, and leddest out into the wilderness four thousand men that were murderers?” For (this Egyptian) was a revolutionary and seditious person. With regard to this then Paul clears himself, and * *