22. What is it therefore? the multitude must needs come together: for they will hear that thou art come. 23. Do therefore this that we say to thee: We have four men which have a vow on them:

24. 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.

the kingdom of heaven was to come through their Messiah; Zion was to be the joy of the whole earth. They could not see how only by the truths that Paul taught, and the position he took, could these things come to pass. But they felt that if his teachings prevailed, all was lost. P.

22. What is it therefore? What then is expedient under these circumstances? Cook. The multitude must needs come together. The oldest texts omit all but the word here rendered “needs" (" certainly") giving only "they will certainly hear that thou art come" for the rest of the verse. — Cambridge Bible. By this it is not meant that James and the elders feared a tumultuous onset on the part of the Jewish Christians (Kuinæl); the actual uproar was caused by the unbelieving Jews. Nor is a regular assembly of the Christian church here referred to (Calvin, Grotius, Bengel), but a multitude drawn together from curiosity, to hear and see the supposed Christian opponent of Judaism. — Gloag.

this.

men.

IV. A Plan for Refuting the Slanders. - Vers. 23-26. 26. Do therefore The advice which followed was intended to allay the suspicion of the timid, and to disappoint the expectations of more determined adversaries. — Plumptre. We have four The "four men " here spoken of were of course Christian Jews, and were doubtless members of one of the Jerusalem congregations. - Schaff. Have a vow on them. This vow corresponds with the vow of the Nazarite described in Num. 6: 1-21. The vow was either for life, as in the cases of Samson and Samuel, or it was for a certain definite period. The customary period among the Jews was thirty days. The import of this vow appears to be that the Nazarite dedicated himself specially to the service of God; his vow was a solemn act of self-sacrifice. Gloag. This vow bound those who assumed it to let the hair grow, to abstain from intoxicating drink, and in other respects to maintain a life of ascetic rigor (Num. 5: 2, seq.). Abbott. Baumgarten remarks that this is a vow of the most extreme abstinence and purification; Paul's public approbation of it, therefore, would be a complete refutation of the charge that he forbade Jews from obeying the ceremonial law. - Hackett. 24. Them take. Take with you. Join yourself with them. And purify thyself with them, i.e., become a Nazarite with them. This appears to be the significance of the original. Paul was to enter upon the same course of abstinence and religious consecration as the four Hackett. He could not go through the whole course of the observance, for these men had already for some time had the vow upon them, but it was permitted among the Jews, for any one who wished, to join in the final purification ceremonies of this vow. — Cambridge Bible. And be at charges with them. Rather, as in Rev. Ver., be at charges for them, ie., pay the whole expenses of the purifying ceremonies. These charges were, for each of the four persons, an he-lamb for a burnt-offering, a ewe-lamb for a sin-offering, a ram for a peace-offering, together with a basket of unleavened bread, cakes of fine flour mingled with oil, and a drink-offering (see Num. 6: 14-18), in addition to which there was a fee to the priest or Levite for the act of shaving the head. This involved a considerable expense. Such a deed of benevolence was looked upon by the more earnest Jews as an act of special merit. Such a gift from Paul, who was known in all the churches as one who supported himself by the labor of his hands, would, besides testifying to his love for the old Jewish customs, bear striking witness to his generosity and ready self-denial. Schaff. That they may shave their heads. Not until the appointed offerings had been made could the vow be fulfilled and the hair cut. The shaving of heads in connection with religious vows is customary among the Mohammedans to the present day. Abbott. And all may know (by this public example) that thou thyself walkest orderly. That is, according to the laws of the Jews; that thou art not an apostate Jew, advising Jews to break the law.

men.

25. 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.

26. Then Paul took the purifying himself with them

men, and the next day
entered into the temple,

3 to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

orderly, keeping the law. But 25 as touching the Gentiles which ing judgment that they should sacrificed to idols, and from keep themselves from things

have believed, we wrote, giv

blood, and from what is strangled, and from fornication. Then Paul took the men, and 26 with them went into the temthe next day purifying himself ple, declaring the fulfilment of the offering was offered for

the days of purification, until every one of them.

25. As touching the Gentiles which believe. Here they reiterate the decision of the great conference held eight years before (see Acts 15: 1-30, and Lesson I., First Quar., 1884). This was to show that their advice did not contradict their decision, and Paul in good faith could adhere to that decision, and preach that doctrine, and yet do what they desired of him.

26. Then Paul took the men. He proceeds to do according to their advice. The process would last seven days (ver. 27). Entered into the temple to signify the accomplishment. Rather, declaring the accomplishment, etc. He announced to the priests the time when the days of purification would be ended and the sacrifices would be made, so that they would be prepared, and opportunity given them among the many others to perform the sacrifice.

THE WISDOM OF THIS COURSE. (1) Paul could do what he did with perfect consistency. (a) According to Paul's views, the ceremonies of the law were matters of indifference; hence he felt himself at liberty to accommodate himself to the conduct of others in these indifferent things. Christian love, which was the grand moving principle of his conduct, caused him to accommodate himself to the views of the Jews, when he could do so without any sacrifice of principle, in order to remove their prejudices. — Gloag. (b) If there had been a shade of evil in the transaction, or any foreseen liability to the misleading of weak believers, St. James would never have suggested this course, and St. Paul could not have acquiesced in it. · Cook. (c) He had before done the same in a voluntary manner, when it could not be pretended that it was for double dealing or imposition (chap. 18: 18).. Barnes. (2) But it did not result as was desired. But it does not seem as though his Master smiled upon the transaction. It certainly utterly failed. Schaff. It appears to me very clear that he did from policy what he would not have done from preference, nor felt called on to do by religious principle, and that the lesson which this incident is intended to teach is this, that embittered prejudices are seldom overcome, and the cause of truth is seldom advanced by any policy, however adroit, which involves any veiling or concealment of the truth.Abbott. (3) The fact of its failure proves neither its inconsistency nor its want of wisdom. - P. (4) God used it for the furtherance of his cause in bringing Paul to Rome.-P.

LIBRARY REFERENCES.

Select Notes for 1884, First Quar., Lesson I.; Sermons by H. W. Beecher, series 6, Liberty and the Gospel"; series 8, "True Christian Toleration "; on the Nazaritic Vow, see Michaelis' "Laws of Moses," 11:284; Commentaries on Numbers, and the Bible Dictionaries.

PRACTICAL.

1. Ver 15. The Christian perseveres through all difficulties.

2. Ver. 17.

Earnest men will find many to welcome them and many to oppose.

3. Ver. 20. One of the greatest encouragements in the Christian life is to know what great things God has wrought for others.

4. There may be those in the church who are more careful about matters of church order and ritual than about the salvation of souls. - Rev. Com.

5. Ver. 21. There will ever be those who misunderstand, and speak evil of the best cause and the best men.

6. There are always men of narrow views when any great cause is agitated. — Rev. Com.

7. There will be honest differences of opinion on many questions in the church and in society. There should be free discussion, kindly feelings, an honest desire to see the truth, a willingness that others should differ from us, and an effort to conciliate.

8. Ver. 23, etc. It is well to accommodate ourselves to others' prejudices, if by so doing we can promote peace without the sacrifice of principle. - Rev. Com.

9.

IO.

"In essentials unity, in non-essentials liberty, in all things charity."

Men may yield for the sake of the church, and for peace, what they would not yield to save themselves.

II.

The plan of policy, even though right, was a partial failure, but it proved their desire for peace.

12. "It is safe to argue that evil-doing will bring evil consequences, but it is not safe to argue that evil consequences are always a proof of evil-doing.”

13. We should not injure Paul by harsh judgments and the imputation of bad motives or of weakness, simply because the trouble prophesied weeks beforehand came upon him.

SUGGESTIONS TO TEACHERS.

REVIEW. Review briefly Paul's visit at Cesarea.

THE MAP. Trace out the journey from Cesarea to Jerusalem.

THE DIARY. Have the scholars go over the diary of Paul for these few days. Call attention to the SUBJECT, THE RETURN OF THE MISSIONARY. Paul had been at Jerusalem several times before this. His most important visit there was eight years before this, at the great conference in reference to the Gentile converts (Acts 15) in A.D. 50. But he made a brief stop there at the close of the second missionary journey (Acts 18:21, 22).

I. NOTICE PAUL'S RECEPTION AT JERUSALEM (vers. 15-17). Such a man as Paul would be dearly loved, and great numbers would rejoice to see and greet him.

II. PAUL IMMEDIATELY REPORTS TO THE LEADERS OF THE CHURCH (vers. 18-20). It would be well for the scholars to bring together in the class the chief results of the last two great missionary journeys. His first journey he had heretofore reported to the church there (Acts 15:4). NOTICE how large-hearted these leaders were, rejoicing in the work of others who had been blessed of God. They were not narrow or selfish men.

Illustration. Caesar's motto was "Aut Cæsar aut nullus," either Cæsar or nobody. He must be first. But true men want the work of God to prosper, no matter by whose hand it is done.

III. THEN ARISE SLANDERS AGAINST THE MISSIONARY (vers. 20-22). Show the basis of truth in these slanders, and yet how false they were. The worst and most dangerous of lies are those which have a mixture of truth.

Illustration. From the caricatures of great men, which must always have some resemblance or the ridiculous and monstrous fictions would have no point.

How it was

IV. THE SLANDERS ARE REFUTED (vers. 23-26). The plan advised. intended to work. How it was consistent with Paul's teachings and practices. Its success or failure.

The PRACTICAL LESSONS should be given in their place under these headings.

Five days after the last lesson.

TIME. - Tuesday, May 23, A.D. 58. PLACE. Jerusalem, the temple area. Paul's abode was with Mnaon in the city. PERSONS. Paul, aged 56; Luke and Trophimus, his companions; Josephus the historian, aged 20.

RULERS. - Nero, emperor of Rome. Felix, governor of Judea, but now at Cesarea. Claudius Lycias, Roman commander at Jerusalem.

PRONUNCIATIONS. — Cili'cia (silis'yă); Clau'dius Lys'ias (lish'čas); Tär'sus;

Troph'imus.

INTRODUCTION.

Paul, having arrived at Jerusalem, found there a strong element of opposition to him on account of his teaching that the Gentiles need not adopt the Jewish law and ritual, and that even the Jews were not saved as Jews, but simply by such a faith in the Messiah as led to new hearts and holy lives. The Jews, who were zealous of their law everywhere, resented this teaching, and aroused an opposition to him as if he were an apostate Jew, and an enemy to the Jewish religion and race. In order to show that this opposition was founded on a slander, and that he was not opposed to the Jewish law for Jews, he joined with four men who were about to complete their Nazarite vow, and publicly in the temple practised the regular Jewish ceremonial. His example was the answer to the slander. It satisfied the Christian Jews, not the unbelievers. It was during these ceremonies that the events of this

lesson took place.

27. And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and 2 laid hands on him,

And when the seven days 27

were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude, and laid

That

EXPLANATORY.

COURT

B

OF

COURT

OF

HOLY
PLACE

ALTAR

PRIESTS

WOMEN

SOLOMON'S PORCH

I. The Mob. Vers. 27-30. 27. And when the seven days were almost ended. That is, the seven days of the purification announced to the priests (ver. 26), during which the closing ceremonies of the vow of the Nazarites, whom Paul had joined, were being performed. This purification required seven days (Num. 6:19). This (Tues., May 23) was the fifth day.-P. The Jews. Not Christian Jews, but the unbelieving Jews, zealous of the law, who had come up to the feast. Which were of Asia. is, proconsular Asia (the small province of Asia), of which Ephesus was the capital. Paul had spent three years there, and had met with great opposition from the Jews; he was therefore well known to the Asiatic Jews, and hated by them. They were amazed to see him whom they regarded as a bitter enemy to Judaism in the temple; and having seen him formerly in company with uncircumcised Gentiles, they hastily drew the conclusion that he had polluted the temple. Gloag. When they saw him in the temple. In the court of the women, where was the apartment appropriated to the Nazarites. The entrance to this court was by the Beautiful Gate. - Lewin. Stirred up all the people. It was natural that these Ephesian Jews who had opposed Paul for years, who

to 2100

COURT OF THE GENTILES

ROYAL PORCH

A. Stairways to the cloisters leading to Castle Antonia, on
one of which Paul addressed the people.

B. Northern gates to the Court of Israel.
C. Southern gates.

D. Gates into the Temple Area.

F. Fifteen steps.

G. Gate Beautiful.

had just come from a long and intense controversy with him, and had seen the success of his labors against them, should be the leaders in this attack upon their old opponent. And laid hands on him. Not a legal arrest, for they had no authority, but the beginning of the mob violence. - P. As it was, they seized him with all the tokens of his purification still upon him (comp. chap. 24: 18), about to offer sacrifices, and raised a cry which was sure to throw the whole city into an uproar. — Plumptre. Thus, if St. Paul's

28. Crying out, Men of Israel, help: This is the man, I that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.

29. (For they had seen before with him in the city 2 Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)

hands on him, crying out, 28 Men of Israel, help: This is everywhere against the people, and the law, and this place: and moreover he brought

the man, that teacheth all men

Greeks also into the temple, and hath defiled this holy

place. For they had before 29 seen with him in the city Tro

phimus the Ephesian, whom they supposed that Paul had

respect for the national religion soothed his believing countrymen, it only inflamed the fury of the adversaries of the Gospel. — Cook.

28. Men of Israel, help. That is, apprehend and destroy this man who pollutes our temple. What is wanting in right is made up in noise. - Henry. This is the man. They hold him and show him to the people, who would not otherwise know him, as would they who had lived in Ephesus with him. That teacheth all men everywhere. A sweeping charge, yet showing how extensively the apostle's influence had been felt. Riddle. Against the people. The Jews. And the law, and this place. What he had really taught, we saw in the last lesson. But to them it seemed against them and their law and temple. And further brought Greeks also into the temple. He had not done this, but only what is recorded in the next verse. The outer court or enclosure was called the Court of the Gentiles, and could be entered by them without profanation. Near the north-west corner of the Court of the Gentiles arose that series of enclosed terraces, communicating with one another by flights of steps, on the summit of which was the sanctuary. A balustrade of stone fenced off these more sacred enclosures. This was the middle wall of partition alluded to (Eph. 2: 14). This was 4 feet high, with small obelisks at regular distances, bearing inscriptions in Greek and Latin that no Gentile might enter on pain of death. -Lewin. The first flight of steps led up to a platform called the Court of the Women, so named because no woman of Israel might penetrate beyond this enclosure. The Nazarite chambers led out of this terrace or court, which also, it is supposed, contained the treasury. It was here that St. Paul was believed to have introduced Trophimus. Above this terrace were the Court of Israel and the Court of the Priests. Here the sacrifices were offered. The temple itself, including the vestibule, the Holy Place, and the Holy of Holies, rose above all these raised terraces, and was approached by a flight of twelve steps from the Court of the Priests. Schaff. And hath polluted this holy place. By bringing Greeks, i.e., uncircumcised Gentiles, into the Holy Place, i.e., beyond the middle wall of partition which divided the court that was open to strangers from that which none but Jews might enter (Jos., Ant. xv. II, § 5). The recent excavations of the Palestine Exploration Society (Report for 1871, p. 132) have brought to light a slab with an inscription, discovered and deciphered by M. Clermont Ganneau, which illustrates the horror with which the Jews looked on such a profanation. Its contents show that it must have formed part of the low wall just mentioned: "NO MAN OF ALIEN RACE IS TO ENTER WITHIN THE BALUSTRADE AND FENCE THAT GOES ROUND THE TEMPLE. IF ANY ONE IS TAKEN IN THE ACT, LET HIM KNOW THAT HE HAS HIMSELF TO BLAME FOR THE PENALTY OF DEATH THAT FOLLOWS." This, accordingly, was the punishment which the Jews of Asia were now seeking to bring on St. Paul and on his friends. Plumptre.

29. For they had seen before with him in the city Trophimus, an Ephesian. Trophimus was one of the little band which accompanied Paul from Philippi in Macedonia to Jerusalem. Being an Ephesian, he would be well known by sight to many of the Jews from Asia. Schaff. He had accompanied Paul to Jerusalem, probably with some charge in regard to the contribution for the poor at Jerusalem. — Riddle. He was abiding with Paul at Mnason's house, and no doubt often walked in the city with Paul, and also in the outer court of the temple. Whom they supposed. Paul did not break their law or bring the man into the forbidden part of the temple. They only thought he did, judging from what they had seen, and from what they thought to be Paul's character and teaching. This is a most striking illustration of the manner in which accusations are often brought against others. They had seen him with Paul in the city; they inferred, therefore, that he had been with him in the temple. They did not even pretend that they had seen him in the temple, but the inference was enough to inflame the angry and excitable passions of the multitude. So in the accusations which men now often make of others. They see one