Do therefore this that we say to thee: We have four men which have a vow on them;

'This, therefore, do that we say to thee: We have four men having a vow on themselves,

so do this which we now tell you. We have four men here who have a vow resting on them.

Do this, then, which we say to you: We have four men who have taken an oath;

Therefore, do this thing that we ask of you: We have four men, who are under a vow.

We have four men here, who have of their own accord put themselves under a vow.

Do that which we say to thee. The elders seem (as I said even now) to be fallen unto a foolish pampering [indulgence] through too much love of their nation. But the manifest judgment of that thing [1] dependeth upon the circumstances which are hid from us at this day: yet they knew them well. The whole body almost did consist upon [of] Jews, so that they needed not to fear the offending of the Gentiles. For in other regions this was the cause of departure, [2] because every man was wedded to his own custom, and would prescribe a law to others. Furthermore, they had at Jerusalem many things which might provoke them to keep the ceremonies of the law, so that they had a greater excuse if they did more slowly forsake them. And though their zeal were not void of fault, yet as it was an hard matter to reform it, so it could not be done at a sudden. We see how this superstition was scarce in long time pulled from the apostles; and because new disciples came daily unto the faith, the infirmity was nourished in all together. And yet, notwithstanding, we must not deny but that ignorance was coupled with obstinacy, which the elders did nevertheless tolerate, lest they should do more hurt by using violent remedies. I leave it indifferent whether they did pass measure or no. [3] Having a vow upon them. Though these four be reckoned among the faithful, yet their vow was superstitious. Whereby it appeareth that the apostles had much trouble in that nation, which was not only hardened in the worship of the law through long use, but was also naturally malapert, and almost intractable. Though it may be that these men were as yet but novices, and therefore their faith was yet but slender, and scarce well framed; wherefore the doctors did suffer them to perform the vow which they had unadvisedly made. As touching Paul, because he made this vow not moved thereunto by his own conscience, but for their sakes, with whose error he did bear, the case stood otherwise with him. Notwithstanding, we must see whether this were one of the indifferent ceremonies, which the faithful might omit or keep at their pleasure. It seemeth, indeed, to have in it certain things which did not agree [4] with the profession of faith. But because the end thereof was thanksgiving, (as we said before in the eighteenth chapter) and there was nothing in the rite itself repugnant to the faith of Christ, Paul did not doubt to descend thus far to make his religion known. Therefore, Paul did that which he saith of himself elsewhere, because he made himself a companion of those which followed the law, as if he himself were in subjection to the law (1-Corinthians 9:20). Finally, he was made all things to all men, that he might win all; to wit, even unto the altars, so that he might pollute himself with no sacrilege under a color of love. [5] It had not been so lawful for him to go unto the solemn sacrifice of satisfaction. [6] But as for this part of the worship of God, which consisted in a vow, he might do it indifferently, so it were not done for religion's sake, but only to support the weak. But it was neither his intent to worship God with this rite, neither was his conscience tied, but he did freely submit himself to his weak brethren.

Footnotes

1 - "Liquidum ejus rei judicium," a clear judgment on the case.

2 - "Discessionis," schism or dissension.

3 - "An voturn exeesserint in medio relinquo," whether or not they went farther than they wished, I do not take it, upon me to determine,

4 - "Parum consectianea," which ill accorded.

5 - "Sub praetextu charitatis," under a pretext of charity.

6 - "Expiationis," expiation

We have four men - There are with us four men. It is evident that James and the elders meant to say that these men were connected with them in the Christian church; and the fact shows that the Christians at Jerusalem did not disregard the institutions of Moses, and had not been so far enlightened in the doctrines of Christianity as to forsake yet the ceremonial rites of the Jews.
Which have a vow on them - Which have made a vow. See the notes on Acts 18:18. From the mention of shaving the head (in Acts 21:24), it is evident that the vow which they had taken was that of the Nazarite; and that as the time of their vow was about expiring, they were about to be shaven, in accordance with the custom usual on such occasions. See the notes on Acts 18:18. These persons Paul could join, and thus show decisively that he did not intend to undervalue or disparage the laws of Moses when those laws were understood as mere ceremonial observances.

We have four men which have a vow - From the shaving of the head, mentioned immediately after, it is evident that the four men in question were under the vow of Nazariteship; and that the days of their vow were nearly at an end, as they were about to shave their heads; for, during the time of the Nazariteship, the hair was permitted to grow, and only shaven off at the termination of the vow. Among the Jews, it was common to make vows to God on extraordinary occasions; and that of the Nazarite appears to have been one of the most common; and it was permitted by their law for any person to perform this vow by proxy. See the law produced in my note on Numbers 6:21 (note). "It was also customary for the richer sort to bestow their charity on the poorer sort for this purpose; for Josephus, Ant. lib. xix. cap. 6, sec. 1, observes that Agrippa, on his being advanced from a prison to a throne, by the Emperor Claudius, came to Jerusalem; and there, among other instances of his religious thankfulness shown in the temple, Ναζαραιων ξυρασθαι διεταξε μαλα συχνους, he ordered very many Nazarites to be shaven, he furnishing them with money for the expenses of that, and of the sacrifices necessarily attending it." See Bp. Pearce.

Do therefore this that we say to thee,.... This is said not as commanding, but as advising; and not to what was a duty, and necessary to be done as such, but as a point of prudence:
we have four men which have a vow on them; that is, there were four men who were of the church at Jerusalem, believers in Christ, but weak ones, who were zealous of the law, and bigots to it, and who had voluntarily vowed a vow of the Nazarites; see Numbers 6:2.

we have four men--Christian Jews, no doubt.
which have a vow--perhaps kept ready on purpose.

Therefore - To obviate their prejudice against thee: do this that we say to thee - Doubtless they meant this advice well: but could Paul follow it in godly sincerity? Was not the yielding so far to the judgment of others too great a deference to be paid to any mere men?