(Recapitulation.) “Do therefore this that we say unto you,” etc. (v. 23, 24.) He shows that it was not necessary to do this upon principle (προηγουμένως)— whence also they obtain his compliance— but that it was economy and condescension. “As touching the Gentiles,” etc. 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 (ἁ πλὥς) 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. And he says not, For why?
It is not right to teach those among the Gentiles. “It is not enough to have not (so) preached there, but there was need also to do something more, that those may be persuaded that you observe 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 your power abroad to do the other.”
(b) “The next day,” it says, “he took them”: he deferred it not; for when there is economy in the case, this is the way of it. (a) “Jews from Asia having seen him,” for it was natural that they were spending some days there, “in the Temple.” (c) Mark the economy (of Providence) that appeared (in this). (p. 279, note 1) 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 ceases not to teach;” not here only. And then the accusation (is) more aggravated by the present circumstances. “And yet more,” say they, “he has polluted the temple, having brought into it men who are Greeks.” And yet in Christ's time there “came up (Greeks) to worship”: true, but here it speaks of Greeks who had no mind to worship.
“And they seized Paul,” etc. 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?” They feared he might escape them. Observe how submissively Paul speaks to the tribune. “May I speak unto you? Then art not thou that Egyptian?” (<!--<span class="stiki"></span>-->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.” 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”: if, though thou provide things honest, that man derides, give yourself no more concern (for that). You have your patterns in the Scriptures. For, says he, “do I now persuade men or God?” and again, “We persuade men, but we are made manifest unto God.” And Christ (spoke) thus of them that take offense: “Let them alone, they be blind guides of the blind”; and again, “Woe unto you, when all men speak well of you”: and again, “Let your works shine, that men may see, and glorify your Father which is in heaven.” 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.”
Source: Homilies on Acts (New Advent)