Salutations performed, he addresses the assembly in that strain, which was so familiar to him: boasting upon boasting, and, above all things, boasting that he does not boast: "declaring," says his historian;—declaring? what? declaring what was his business at Jerusalem? declaring what service, in his eyes the cause stood in need of, at his hands? Not he, indeed: to any such effect, declaration might not have been altogether so easy. What he declared, and that "particularly," was—what "things God had wrought among the Gentiles by his ministry." Exactly on this, as on his last preceding visit,—when all, but himself, were speaking to the question before him—Peter on one side; after him, James on the other side—nothing, is either he, or his companion Barnabas, represented as saying, that belongs to the question; nothing, but "declaring what miracles and wonders, God had wrought among the Gentiles by them." Between what is represented, as having been said on the two occasions,—one difference, and no more than one, is visible. On the former occasion, "miracles and wonders"; on this latter occasion, no miracles no wonders:—nothing more than things. Supposing any of them particularized—neither miracles nor wonders had, it should seem, been fortunate enough to obtain credence: for that reason, it should seem, that, on this occasion, all mention of them is dropped.
Hearing of these things, what did these elders? Being things that "God," as they were informed, "had wrought," they could do no less than glorify "the Lord." Acts 21:19-20. As in Paul's Epistles, so here, in the Acts,—by the Lord, it is Jesus, who, as far as it appears, is the person, all along meant to be designated. Here, God, it may be observed, is the person, by whom everything good, that is done, is done: Jesus—the Lord Jesus—the person, who is glorified for it.
To make his boasts, was his business with them: but, to subscribe to those same boasts, was not their business with him.
Their business was—to inform him, of the storm of unpopularity, which by his audacity he had brought upon himself: to inform him of the storm, and to point out the only course, which, in their view of the matter, presented a chance for his escape from it. "Thou seest,"—say they,—"thou seest 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 their customs," Acts 21:20. "What is it, therefore?" add they, "the multitude must needs come together: for they will hear that thou art come."
SECTION 2.
LOW TONE ASSUMED BY HIM ON THIS OCCASION.
On more accounts than one, remarkable,—and not a little instructive, is the account we have of this last recorded visit: and, in particular, as to what concerns the reception he experienced from the ruling powers of the Church.
It is, in some particulars, more especially to be depended upon,—inasmuch as, at this important meeting, the author of the Acts—if he is to be believed—was himself present.
The first remarkable circumstance is—that, on this occasion, Paul, the self-elected Apostle—instead of taking the lead, and introducing his companions—keeps behind, and is introduced by them: such was the pliancy, with which—even on this expedition, of invasion and projected conquest,—an expedition,—undertaken, in spite of everything that could be done, both on the part of the intended objects of the conquest, and on the part of his own adherents—such was the pliancy, with which this man, among whose boasts was that of being all things to all men, could bend himself to circumstances.