Acts 21:24

But with regard to the countenance of Peter and the rest of the apostles, he tells us that “fourteen years after he went up to Jerusalem,” in order to confer with them about the rule which he followed in his gospel, lest perchance he should all those years have been running, and be running still, in vain, (which would be the case) of course, if his preaching of the gospel fell short of their method. So great had been his desire to be approved and supported by those whom you wish on all occasions to be understood as in alliance with Judaism! When indeed he says, that “neither was Titus circumcised,” he for the first time shows us that circumcision was the only question connected with the maintenance of the law, which had been as yet agitated by those whom he therefore calls “false brethren unawares brought in.” These persons went no further than to insist on a continuance of the law, reta …

On the same passage one may also make use of such an example as that of Paul, who at one place says that he is carnal, sold under sin, and thus was not able to judge anything, while in another place he is the spiritual man who is able to judge all things and himself to be judged by no man. Of the carnal one are the words, “Not what I would that do I practise, but what I hate that do I.” And he too who was caught up to the third heaven and heard unspeakable words is a different Paul from him who says, Of such an one I will glory, but of myself I will not glory. …

10. But these things are small when compared with what follows. The sacred historian Luke further relates: “And when we were come to Jerusalem, the brethren received us gladly;” and the day following, James, and all the elders who were with him, having expressed their approbation of his gospel, said to Paul: “Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: and they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought 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 thou art come. …

9. For mark, I beseech you, the words of James: “Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: and they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought 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 thou art come. Do therefore this that we say to thee: We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads: 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. …

10. For if he did in truth condemn these things in the way in which he was reported to have done, and undertook to perform these rites in order that he might, by dissembling, disguise his real sentiments, James would not have said to him, “and all shall know,” but, “all shall think that those things whereof they were informed concerning thee are nothing;” especially seeing that in Jerusalem itself the apostles had already decreed that no one should compel the Gentiles to adopt Jewish ceremonies, but had not decreed that no one should then prevent the Jews from living according to their customs, although upon them also Christian doctrine imposed no such obligation. …

7. Look also to the New Testament times, in which the essential gentleness of love was to be not only kept in the heart, but also manifested openly: in these the sword of Peter is called back into its sheath by Christ, and we are taught that it ought not to be taken from its sheath even in Christ’s defence. We read, however, not only that the Jews beat the Apostle Paul, but also that the Greeks beat Sosthenes, a Jew, on account of the Apostle Paul. Does not the similarity of the events apparently join both; and, at the same time, does not the dissimilarity of the causes make a real difference? Again, God spared not His own Son, but delivered Him up for us all. Of the Son also it is said, “who loved me, and gave Himself for me;” and it is also said of Judas that Satan entered into him that he might betray Christ. …

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. …

(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 ( προηγουμένως ), 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 ( ἁπλὥς ) 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 (so) preached there, but there was need also to do something more, that those may be persuaded that thou observest the law. …

What sayest thou, O Paul? from Christ, thy beloved One, from Whom neither kingdom nor hell, nor things visible nor intelligible, nor another world as great, would separate thee, is it from Him that thou wouldst now be accursed? What has happened? Hast thou changed, hast thou given over that love? No, he replies, fear not. Rather I have even made it more intense. How then is it that thou wouldest fain be accursed, and seekest a separation, and a removal to such a distance, that after it there is no possibility of finding a more distant one? Because I love Him exceedingly, he may reply. How, pray, and in what manner? For the things seem a riddle. Or rather, if you will, let us learn what the curse is, and then we will question him upon these points, and shall understand this unspeakable and extraordinary love. …

Moral . For a work indeed it was of power, of mighty power, and such as no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined. For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit. And look at it as seen first in himself, or rather hear his own words. “That our ministration be not blamed.” ( 2 Cor. vi. 3 .) And again, “For our exhortation, is not of error, nor of uncleanness, nor in guile, nor a cloke of covetousness.” ( 1 Thes. ii. 3, 5 .) Thus thou hast seen his blamelessness. And again, “For we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men.” ( 2 Cor. viii. …

Instructed by which examples, the blessed Apostle James also, and all the chief princes of the primitive Church urged the Apostle Paul in consequence of the weakness of feeble persons to condescend to a fictitious arrangement and insisted on his purifying himself according to the requirements of the law, and shaving his head and paying his vows, as they thought that the present harm which would come from this hypocrisy was of no account, but had regard rather to the gain which would result from his still continued preaching. For the gain to the Apostle Paul from his strictness would not have counterbalanced the loss to all nations from his speedy death. And this would certainly have been then incurred by the whole Church unless this good and salutary hypocrisy had preserved him for the preaching of the Gospel. …