It will be observed that the case of Timothy and that of Titus (Gal 25) are totally different. The former being by birth ' a son of the law ' on his mother's side, mi^ht naturally conform to the usaares of what was so far his national reli},'ion. Titus, on the other hand, was a pure Gentile, and his circumcision was urged as necessary, on principle, and not as a voluntary sacrifice to expediency for the greater good of others. Hence it is clear
that St. Paul acted with perfect consistency. There is no betrayal of principle, no unworthy endeavour to win the approval of men.
To sum up, we see that expediency in its NT sense is quite consistent with loyalty to principle. It denotes the noble aim of one seeking ' the greatest good of the greatest number.' It is not the action of a trimmer ever seeking the applause of men, but rather of a strong man willing to curb his own personal inclinations for the sake of others. And it may be said that the more steadfast one is when principles are at stake the more ready one is to give way on non-essentials.
Literature.— Newman Smyth, Christian Ethics, 1892; H. Martensen, Christian Ethics {Social and Indioidual), 1881-82 ; G. G. Findlay, The Epistles of Paul the Apostle, 1895. See also the various NT Commentaries.
Robert Roberts.
EXPIATION.— See Atonement, Propitiation,
Sacrifice.
EYE. — In the analogy drawn by St. Paul be- tween the human body and the Church, the eye {6(p6a\fj.6s) is named as a member superior in rank to either the ear or the hand (1 Co 12'^- ^^), though dependent on the co-operation of both. In virtue of this superiority, the eye becomes proverbial for that which is precious (Ep. Barn. xix. 9), and St. Paul writes of the affection of the Galatian Chris- tians, ' ye would have plucked out your eyes and given them to me ' (Gal 4'^). Partly in view of those words, many have argued that St. Paul's ' stake in the flesh ' (2 Co 12^) was ophthalmia {e.g. Creighton, EBi ii. col. 1456; Macalister, HDB iii. p. 331 ; against this view, see the weighty argu- ments of Lightfoot, Galatians^", 1892, p. 191 n.). The blindness with which St. Paul was seized on the way to Damascus has been medically described as ' a temporary amaurosis, such as that which has been caused by injudiciously looking at the sun' (Macalister, loc. cit.) ; the reference to the re- moval of ' scales ' in the account of his recovery is a comparison, not a pathological detail (Ac 9*- ^^). Elymas was smitten with temporary blindness as a punishment for his opposition to St. Paul (13^*). The account of the miraculous restoration of Dorcas to life (9^") shows that it was customary in Pales- tine, as elsewhere, to close the eyes of a corpse.
The eyes are frequently named by apostolic writers in connexion with spiritual blindness or sight. St. Paul sees the fulfilment of prophecy in the closed eyes of the Jews in Rome (Ac 28^'' ; cf. Ro 11^* ^"), and is sent to open the eyes of the Gen- tiles (Ac 26^^). Hatred of a brother is a darkness blinding the eyes (1 Jn 2"). Christ says to the Laodicean Church, ' buy eye-salve to anoint thine eyes, that thou mayest see' (Rev 3'^). On the other hand, he who knows Christ has the eyes of his heart enlightened (Eph 1^^ ; cf. 1 Clem, xxxvi. 2, lix. 3 ; also the reference in Mart. Polyc. ii. 3 to tortured martyrs, who, ' with the eyes of their heart,' gaze upon the good things reserved for them). The realities revealed by the Spirit of God are 'things that eye saw not' (1 Co 2^; cf. Ep. ad Diognettim, ii, 1), But these spiritual realities are built upon historic facts ; the basis of the Christian gospel was that which apostles had seen with their eyes (1 Jn V). As a cloud hid Jesus from their eyes at His Ascension (Ac 1^), so, when He comes with clouds, every eye shall see Him (Rev 1^), When He is seen in vision, His eyes are (searching) as a flame of fire (Rev 1'* 2^^ 19'^) ; so, to the eyes of God, all things are naked and laid open (He 4" ; cf. 1 P S'^). The many eyes of the ' living creatures ' and of the Lamb of the Apocalypse symbolically denote vigilance and range of vision (Rev 4^- ^ 5^),
There are several references to the psychical and
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FACTION
moral qualities of the eye, according to that ' peri- pheral consciousness' of Hebrew psychology (see art. Ear), which is so amply illustrated in the OT (examples in Mansfield College Essays, 1909, p. 275). No doubt, ' the lust of the eyes' (1 Jn 2'«) can be satisfactorily explained to a modem mind as ' all personal vicious indulgence represented by seeing' (Westcott, ad loc), but a deeper meaning, corresponding to St. Paul's idea of sin in the flesh (see art. MAN), underlies this phrase, as also that referring to ' eyes full of adultery ' (2 P 2'* ; read fioLxeias with Bigg, ad loc). The most striking apostolic reference to the eye is that in which St. Paul rebukes the Galatians for letting themselves