(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 defense 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? (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, Whoever 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.

These sayings are not contrary, nay, they are exceedingly in accord. For when the offense is with us, then woe unto us, but when not with us, not so. And again, Woe to (that man) through whom the name of God is blasphemed. How then if I do what is right in anything, but another blasphemes? That is nothing to me, but only to him: for through him (God) was blasphemed. And how is it possible to do what is right in anything, and yet give a handle to the rest? Whence will you that I bring examples — from present, or from old times? Not to be easily scared (ψοφοδεεἵς), shall we speak to the very point now in hand? Paul judaized in Jerusalem, but in Antioch not so: he judaized, and they were offended (p. 282, note 3), but those had no right to be offended. He is said to have saluted both Nero’s cupbearer and his concubine: what, think ye, must they have said against him because of this? But they had no right to do so. Since, if he drew them to him for loose living or any wicked acts, one might well be offended: but if in order to right living, what is there to be offended at? Let me mention something that happened to one of my acquaintance. The wrath of God once fell upon (a city), and he being very young (was) in the order of deacon. The bishop was absent at the time, and of the presbyters none took thought for the matter, but indiscriminately they caused in one night immense numbers of people to be baptized all at once, and they did indiscriminately receive baptism, all of them ignorant of everything: these he took apart by a hundred or two hundred together, and discoursed to them, not upon any other subject, but only on the sacraments, so that the unbaptized also were not allowed to be present. Many thought he did this because he coveted rule. But he cared not for that: neither however did he continue the thing for a (longer) time, but immediately desisted. When then? Was he the cause of the scandal? I think not. For if indeed he had done this without cause, they might with reason have ascribed it to him: and so again, if he had continued to do so. For when anything of what is pleasing to God is hindered by another’s taking offense, it is right to take no notice: but then is the time to mind it, when we are not forced because of him to offend God. For, say, if, while we are discoursing and putting drunkards to shame (σκωπτόντων), any one take offense — am I to give over speaking? Hear Christ say, Will ye also go away? So then, the right thing is, neither to take no notice, nor to take too much, of the weakness of the many. Do we not see the physicians acting thus: how, when it may be done, they humor the whims of their patients, but when the gratification does harm, then they will not spare? Always it is good to know the right mean. Many reviled, because a certain beautiful virgin stayed, and they railed upon those who catechised (her). What then? Was it their duty to desist for that? By no means. For let us not look to this only, whether some be offended, but whether they are justly offended, and so that it is no hurt to ourselves (to give way). If meat, says (Paul), offend my brother, I will eat no meat as long as the world lasts. With reason: for the not eating did (him) no harm. If however it offend him, that I wish to renounce (ἀ ποτάξασθαι) (the world), it is not right to mind him. And whom, you will ask, does this offend? Many, to my knowledge. When therefore the hindrance is a thing indifferent, let (the thing) be done. Else, if we were to look only to this, many are the things we have to desist from: just as, on the other hand, if we should despise (all objections), we have to destroy many (brethren). As in fact Paul also took thought beforehand concerning offense: Lest, he says, in this liberality which is administered by us: for it was attended with no loss (to him) to obviate an ill surmise. But when we fall into such a necessity as that great evils should ensue through the other’s taking offense let us pay no heed to that person. He has to thank himself for it, and we are not now accountable, for it was not possible to spare him without hurt (to ourselves). Some were offended, because certain believers sat down to meat in (heathen) temples. It was not right to sit down: for no harm came of this (their not doing it). They were offended, because Peter ate with the Gentiles. But he indeed spared them, but (Paul) not so. On all occasions it behooves us in following the laws of God to take great pains that we give no matter of offense; that both ourselves may not have to answer for it, and may have mercy vouchsafed us from God, by the grace and loving-kindness of His only-begotten Son, with Whom to the Father and Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.