What Mnason could do he did. It was not his vocation to go into the 'regions beyond,' like Paul; to guide the Church, like James; to put his remembrances of his Master in a book, like Matthew; to die for Jesus, like Stephen. But he could open his house for Paul and his company, and so take his share in their work. 'He that receiveth a prophet in the name of a prophet shall receive a prophet's reward.' He that with understanding and sympathy welcomes and sustains the prophet, shows thereby that he stands on the same spiritual level, and has the makings of a prophet in him, though he want the intellectual force and may never open his lips to speak the burden of the Lord. Therefore he shall be one in reward as he is in spirit. The old law in Israel is the law for the warfare of Christ's soldiers. 'As his part is that goeth down to the battle, so shall his part be that abideth by the stuff: they shall part alike.' The men in the rear who guard the camp and keep the communications open, may deserve honours, and crosses, and prize-money as much as their comrades who led the charge that cut through the enemy's line and scattered their ranks. It does not matter, so far as the real spiritual worth of the act is concerned, what we do, but only why we do it. All deeds are the same which are done from the same motive and with the same devotion; and He who judges, not by our outward actions but by the springs from which they come, will at last bracket together as equals many who were widely separated here in the form of their service and the apparent magnitude of their work.
'She hath done what she could.' Her power determined the measure and the manner of her work. One precious thing she had, and only one, and she broke her one rich possession that she might pour the fragrant oil over His feet. Therefore her useless deed of utter love and uncalculating self-sacrifice was crowned by praise from His lips whose praise is our highest honour, and the world is still 'filled with the odour of the ointment.'
So this old disciple's hospitality is strangely immortal, and the record of it reminds us that the smallest service done for Jesus is remembered and treasured by Him. Men have spent their lives to win a line in the world's chronicles which are written on sand, and have broken their hearts because they failed; and this passing act of one obscure Christian, in sheltering a little company of travel-stained wayfarers, has made his name a possession for ever. 'Seekest thou great things for thyself? seek them not'; but let us fill our little corners, doing our unnoticed work for love of our Lord, careless about man's remembrance or praise, because sure of Christ's, whose praise is the only fame, whose remembrance is the highest reward. 'God is not unrighteous to forget your work and labour of love.'
PAUL IN THE TEMPLE
'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 laid hands on him. 28. 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. 29. (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) 30. 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. 31. And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar. 32. Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul. 33. Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. 34. And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle. 35. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. 36. For the multitude of the people followed after, crying, Away with him. 37. And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek? 38. Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers? 39. But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people.'—ACTS xxi. 27-39.
The stronger a man's faith, the greater will and should be his disposition to conciliate. Paul may seem to have stretched consideration for weak brethren to its utmost, when he consented to the proposal of the Jerusalem elders to join in performing the vow of a Nazarite, and to appear in the Temple for that purpose. But he was quite consistent in so doing; for it was not Jewish ceremonial to which he objected, but the insisting on it as necessary. For himself, he lived as a Jew, except in his freedom of intercourse with Gentiles. No doubt he knew that the death-warrant of Jewish ceremonial had been signed, but he could leave it to time to carry out the sentence. The one thing which he was resolved should not be was its imposition on Gentile Christians. Their road to Jesus was not through Temple or synagogue. As for Jewish Christians, let them keep to the ritual if they chose. The conciliatory plan recommended by the elders, though perfectly consistent with Paul's views and successful with the Jewish Christians, roused non-Christian Jews as might have been expected.
This incident brings out very strikingly the part played by each of the two factors in carrying out God's purposes for Paul. They are unconscious instruments, and co-operation is the last thing dreamed of on either side; but Jew and Roman together work out a design of which they had not a glimpse.
I. Note the charge against Paul. The 'Jews from Asia' knew him by sight, as they had seen him in Ephesus and elsewhere; and possibly some of them had been fellow-passengers with him from Miletus. No wonder that they construed his presence in the Temple into an insult to it. If Luther or John Knox had appeared in St. Peter's, he would not have been thought to have come as a worshipper. Paul's teaching may very naturally have created the impression in hot-tempered partisans, who could not draw distinctions, that he was the enemy of Temple and sacrifice.
It has always been the vice of religious controversy to treat inferences from heretical teaching, which appear plain to the critics, as if they were articles of the heretic's belief. These Jewish zealots practised a very common method when they fathered on Paul all which they supposed to be involved in his position. Their charges against him are partly flat lies, partly conclusions drawn from misapprehension of his position, partly exaggeration, and partly hasty assumptions. He had never said a word which could be construed as 'against the people.' He had indeed preached that the law was not for Gentiles, and was not the perfect revelation which brought salvation, and he had pointed to Jesus as in Himself realising all that the Temple shadowed; but such teaching was not 'against' either, but rather for both, as setting both in their true relation to the whole process of revelation. He had not brought 'Greeks' into the Temple, not even the one Greek whom malice multiplied into many. When passion is roused, exaggerations and assumptions soon become definite assertions. The charges are a complete object-lesson in the baser arts of religious (!) partisans; and they have been but too faithfully reproduced in all ages. Did Paul remember how he had been 'consenting' to the death of Stephen on the very same charges? How far he has travelled since that day!
II. Note the immediately kindled flame of popular bigotry. The always inflammable population of Jerusalem was more than usually excitable at the times of the Feasts, when it was largely increased by zealous worshippers from a distance. Noble teaching would have left the mob as stolid as it found them; but an appeal to the narrow prejudices which they thought were religion was a spark in gunpowder, and an explosion was immediate. It is always easier to rouse men to fight for their 'religion' than to live by it. Jehu was proud of what he calls his 'zeal for the Lord,' which was really only ferocity with a mask on. The yelling crowd did not stop to have the charges proved. That they were made was enough. In Scotland people used to talk of 'Jeddart justice,' which consisted in hanging a man first, and trying him leisurely afterwards. It was usually substantially just when applied to moss-troopers, but does not do so well when administered to Apostles.