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5.In tumults In proportion to the calmness and gentleness of Paul’ disposition was there the greater excellence displayed in his standing undaunted in the face of tumults; and he takes praise to himself on this account — that while he regarded tumults with abhorrence, he nevertheless encountered them with bravery. (587) Nor does the praise simply consist in his being unmoved by tumults, (this being commonly found among all riotous persons, (588)) but in his being thrown into no alarm by tumults that had been stirred up through the fault of others. And, unquestionably, two things are required on the part of ministers of the Gospel — that they should endeavor to the utmost of their power to maintain peace, and yet on the other hand go forward, undaunted, through the midst of commotions, so as not to turn aside from the right course, though heaven and earth should be mingled. (589) Chrysostom, however, prefers to understand ἀκαταστασίαις to mean — frequent expulsions, (590) inasmuch as there afforded him a place of rest. (591) In fastings He does not mean — hunger arising from destitution, but a voluntary exercise of abstinence.
(587) “D’ courage magnanime;” — “ magnanimous heroism.”
(588) “Veu que cela est coustumier... tous mutins de ne s’ point quand seditions s’;” — “ it is customary for all riotous persons to be thrown into no alarm when tumults break out.”
(589) A proverbial expression made use of by Virgil. ‘ I. 133,134 — Ed.
(590) “L’ de ce qu’ estoit souuent contraint de changer de pays, pource qu’ on ne le laissoit en paix en quelque lieu qu’ fust;” — “ inconvenience of being frequently under the necessity of changing his country, because they did not allow him to be in peace in any place in which he might be.”
(591) Semler understands the term in the same sense — “Quod non licet diu manere et quiescere quasi uno in loco, sed semper periculorum vitandorum causa locum et solum mutare. Iud’ autem faciunt jam infensi et infesti hostes Pauli, ut vel ex actibus Luc’ satis patet; Paulus ἀκατάστατος, (Jacobi 1:8) dici potest, licet sine animi sui vitio;” — (“ not being allowed to remain long at rest, as it were, in one place, but always changing his place and soil (for the sake of avoiding dangers.) The Jews were enemies to Paul, so exasperated and deadly, as appears even from Luke’ narrative in the Acts, that Paul may be said to have been unstable, (Jas_1:8,) though without any fault on his part.” — “ agree,” says Dr. Bloomfield, “ Theophyl., Schleus., and Leun., that the term refers to that unsettled and wandering kind of life, which, that the Apostle thought very miserable, is plain from his connecting it at 1Co_4:11, with the endurance of hunger, thirst, and nakedness,( Πεινῶμεν καὶ διψῶμεν καὶ γυμνητεύομεν καὶ ἀστατοῦμεν) which passage, indeed, is the best comment on the present, and shows that κόποις (labors) must be chiefly understood of his labors at his trade, and νηστείαις, (fastings,) of that insufficient support, which labors so interrupted by his ministerial duties, could alone be expected to supply. ᾿Αγρυπνίαις (watchings) seems to refer to the abridgment of his rest by night, to make up for the time expended by day on his ministerial labors.” — Ed.