Homily XLVII

Acts XXI. 39, 40

“But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and I beseech thee, suffer me to speak unto the people. And when he had given him license, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying.”

Observe how, when he discourses to those that are without, he does not decline availing himself of the aids afforded by the laws. Here he awes the tribune by the name of his city. And again, elsewhere he said, “Openly, uncondemned, Romans as we are, they have cast us into prison.” (ch. xix. 37.) For since the tribune said, “Art thou that Egyptian?” he immediately drew him off from that surmise: then, that he may not be thought to deny his nation, he says at once, “I am a Jew:” he means his religion.¹⁰⁶⁴ (b) What then? he did not deny (that he was a Christian): God forbid: for he was both a Jew and a Christian, observing what things he ought: since indeed he, most of all men, did obey the law: (a) as in fact he elsewhere calls himself, “Under the law to Christ.” (1 Cor. ix. 21.) What is this, I pray? (c) The man¹⁰⁶⁵ that believes in Christ. And when discoursing with Peter, he says: “We, Jews by nature.—But I beseech thee, suffer me to speak unto the people.” (Gal. ii. 15.) And this is a proof, that he does not speak lies, seeing he takes all as his witnesses. Observe again how mildly he speaks. This again is a very strong argument that he is chargeable with no crime, his being so ready to make his defence, and his wishing to come to discourse with the people of the Jews. See a man well-prepared (τεταγμένον ἄνδρα)!—Mark the providential ordering of the thing: unless the tribune had come, unless he had bound him, he would not have desired to speak for his defence, he would not have obtained the silence he did. “Standing on the stairs.” Then there was the additional facility afforded by the locality, that he should have a high place to harangue them from—in chains too! What spectacle could be equal to this, to see Paul, bound with two chains, and haranguing the people! (To see him,) how he was not a whit perturbed, not a whit confused; how, seeing as he did so great a multitude all hostility against him, the ruler standing by, he first of all made them desist from their anger: then, how prudently (he does this). Just what he does in his Epistle to the Hebrews, the same he does here: first he attracts them by the sound of their common mother tongue: then by his mildness itself. “He spake unto them,” it says, “in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defence which I make now unto you.” (ch. xxii. 1.) Mark his address, at once so free from all flattery, and so expressive of meekness. For he says not, “Masters,” nor “Lords,” but, “Brethren,” just the word they most liked: “I am no alien from. you,” he says, nor “against you.” “Men,” he says, “brethren, and fathers:” this, a term of honor, that of kindred. “Hear ye,” says he, “my”—he says not, “teaching,” nor “harangue,” but, “my defence which I now make unto you.” He puts himself in the posture of a suppliant. “And when they heard that he spake in the Hebrew tongue to them, they kept the more silence.” (v. 2.) Do you observe how the using the same tongue subdued them? In fact, they had a sort of awe for that language. Observe also how he prepares the way for his discourse, beginning thus: “I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.” (v. 3.) “I am a man,” he says, “which am a Jew:” which thing they liked most of all to hear; “born in Tarsus, a city of Cilicia.” That they may not again think him to be of another nation, he adds his religion: “but brought up in this city.” (p. 282, note 4.) He shows how great was his zeal for the worship, inasmuch as having left his native city, which was so great and so remote too, he chose to be brought up here for the Law’s sake. See how from the beginning he attached himself to the law.¹⁰⁶⁶ But this he says, not only to defend himself to them, but to show that not by human intent was he led to the preaching of the Gospel, but by a Divine power: else, having been so educated, he would not have suddenly changed. For if indeed he had been one of the common order of men, it might have been reasonable to suspect this: but if he was of the number of those who were most of all bound by the law, it was not likely that he should change lightly, and without strong necessity. But perhaps some one may say: “To have been brought up here proves nothing: for what if thou camest here for the purpose of trading, or for some other cause?” Therefore he says, “at the feet of Gamaliel:” and not simply, “by Gamaliel,” but “at his feet,” showing his perseverance, his assiduity, his zeal for the hearing, and his great reverence for the man. “Taught according to the perfect manner of the law of the fathers.” Not simply, “the law,” but “the law of the fathers;” showing that he was such from the beginning, and not merely one that knew the Law. All this seems indeed to be spoken on their side, but in fact it told against them, since he, knowing the law, forsook it. “Yes: but what if thou didst indeed know the law accurately, but dost not vindicate it, no, nor love it?” “Being a zealot,” he adds: not simply (one that knew it). Then, since it was a high encomium he had passed upon himself, he makes it theirs as well as his, adding, “As ye all are this day.” For he shows that they act not from any human object, but from zeal for God; gratifying them, and preoccupying their minds, and getting a hold upon them in a way that did no harm. Then he brings forward proofs also, saying, “and I persecuted this way unto the death, binding and delivering into prisons both men and women. As also the high priest doth bear me witness, and all the estate of the elders” (v. 4, 5): “How does this appear.” As witnesses he brings forward the high-priest himself and the elders. He says indeed, “Being a zealot, as ye” (Hom. xix. p. 123): but he shows by his actions, that he went beyond them. “For I did not wait for an opportunity of seizing them: I both stirred up the priests, and undertook journeys: I did not confine my attacks, as ye did, to men, I extended them to women also: “both binding, and casting into prisons both men and women.”

This testimony is incontrovertible; the (unbelief) of the Jews (is left) without excuse. See how many witnesses he brings forward, the elders, the high-priest, and those in the city. Observe his defence, how it is not of cowardly fear (for himself, that he pleads), no, but for teaching and indoctrination. For had not the hearers been stones, they would have felt the force of what he was saying. For up to this point he had themselves as witnesses: the rest, however, was without witnesses: “From whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou Me? And I answered, Who are Thou, Lord? And he said unto me, I am Jesus of Nazareth, Whom thou persecutest.” (v. 6, 7, 8.) Why then, these very things ought to have been held worthy of credit, from those that went before: otherwise he would not have undergone such a revolution. How if he is only making a fine story of it, say you? Answer me, Why did he suddenly fling away all this zeal? Because he looked for honor? And yet he got just the contrary. But an easy life, perhaps? No, nor that either. Well but something else? Why it is not in the power of thought to invent any other object. So then, leaving it to themselves to draw the inference, he narrates the facts. “As I came nigh,” he says, “unto Damascus, about noonday.” See how great was the excess of the light. What if he is only making a fine story, say you? Those who were with him are witnesses, who led him by the hand, who saw the light. “And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spake to me.” (v. 9.) But in another place he says, “Hearing the voice, but seeing no man.” (Acts ix. 7.) It is not at variance: no, there were two voices, that of Paul and the Lord’s voice: in that place, the writer means Paul’s voice (Hom. xix. p. 124, note 2); as in fact (Paul) here adds, “The voice of Him that spake unto me. Seeing no man:” he does not say, that they did not see the light: but, “no man,” that is, “none speaking.” And good reason that it should be so, since it behooved him alone to have that voice vouchsafed unto him. For if indeed they also had heard it, (the miracle) would not have been so great. Since persons of grosser minds are persuaded more by sight, those saw the light, and were afraid. In fact, neither did the light take so much effect on them, as it did on him: for it even blinded his eyes: by that which befel him, (God) gave them also an opportunity of recovering their sight, if they had the mind. It seems to me at least, that their not believing was providentially ordered, that they might be unexceptionable witnesses. “And he said unto me” it says, “I am Jesus of Nazareth, Whom thou persecutest.” (comp. ch. ix. 5.) Well is the name of the city (Nazareth) also added, that they might recognize (the Person): moreover, the Apostles also spoke thus. (ch. ii. 22; iv. 10; x. 38.) And Himself bore witness, that they were persecuting Him. “And they that were with me saw indeed the light, and were afraid, but they heard not the voice of Him that spake to me. And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. Enter into the city,” it says, “and there it shall be spoken to thee of all that is appointed for thee to do.” (v. 10–13.) Lo! again another witness. And see how unexceptionable he makes him also. “And one Ananias,” he says, “a devout man according to the law,”—so far is it from being anything alien!—“having a good report of all the Jews that dwelt” (there). “And I in the same hour received sight.” Then follows the testimony borne by the facts. Observe how it is interwoven, of persons and facts; and the persons, both of their own and of aliens: the priests, the elders, and his fellow-travellers: the facts, what he did and what was done to him: and facts bear witness to facts, not persons only. Then Ananias, an alien;¹⁰⁶⁷ then the fact itself, the recovery of sight; then a great prophecy. “And he said, The God of our fathers hath chosen thee, that thou shouldest know His will, and see That Just One.” (v. 14.) It is well said, “Of the fathers,” to show that they285were not Jews, but aliens from the law, and that it was not from zeal (for the law) that they were acting. “That thou shouldest know His will.” Why then His will is this. See how in the form of narrative it is teaching. “And see That Just One, and hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard. And see,” he says, “that Just One.” (v. 15.) For the present he says no more than this: if He is Just, they are guilty. “And hear the voice of His mouth.” See how high he raises the fact! “For thou shalt be His witness—for this, because thou wilt not betray the sight and hearing (i.e. “prove false to”)—“both of what thou hast seen, and of what thou hast heard:” by means of both the senses he claims his faith, fulness—“to all men. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on His name.” (v. 16.) Here it is a great thing he has uttered. For he said not, “Be baptized in His name:” but, “calling on the name of Christ.” It shows that He is God: since it is not lawful to “call upon” any other, save God. Then he shows also, that he himself was not compelled: for, “I said,” says he, “What must I do?” Nothing is (left) without witness: no; he brings forward the witness of a whole city, seeing they had beheld him led by the hand. But see the prophecy fulfilled. “To all men,” it is said. For he did become a witness to Him, and a witness as it ought to be; by what he suffered, by what he did, and by what he said. Such witnesses ought we also to be, and not to betray the things we have been entrusted withal: I speak not only of doctrines, but also of the manner of life.

For observe: because he had seen, because he had heard, he bears witness to all men, and nothing hindered him. We too bear witness (Mod. text “have heard”) that there is a Resurrection and numberless good things: we are bound to bear witness of this to all men. “Yes, and we do bear witness,” you will say, “and do believe.” How; when ye act the contrary? Say now: if any one should call himself a Christian, and then having apostatized should hold with the Jews, would this testimony suffice? By no means: for men would desire the testimony which is borne by the actions. Just so, if we say that there is a Resurrection and numberless good things, and then despise those things and prefer the things here, who will believe us? Not what we say, but what we do, is what all men look to. “Thou shalt be a witness,” it says, “unto all men:” not only to the friendly, but also to the unbelievers: for this is what witnesses are for; not to persuade those who know, but those who know not. Let us be trustworthy witnesses. But how shall we be trustworthy? By the life we lead. The Jews assaulted him: our passions assault us, bidding us abjure our testimony. But let us not obey them: we are witnesses from God. (Christ) is judged that He is not God:¹⁰⁶⁸ He has sent us to bear witness to Him. Let us bear witness and persuade those who have to decide the point: if we do not bear witness, we have to answer for their error also. But if in a court of justice, where worldly matters come in question, nobody would receive a witness full of numberless vices, much less here, where such (and so great) are the matters to be considered. We say, that we have heard Christ, and that we believe the things which He has promised: Show it, say they, by your works: for your life bears witness of the contrary—that ye do not believe. Say, shall we look at the money-getting people, the rapacious, the covetous? the people that mourn and wail, that build and busy themselves in all sorts of things, as though they were never to die? “Ye do not believe that ye shall die, a thing so plain and evident: and how shall we believe you when ye bear witness?” For there are, there are many men, whose state of mind is just as if they were not to die. For when in a lengthened old age they set about building and planting, when will they take death into their calculations? It will be no small punishment to us that we were called to bear witness, but were not able to bear witness of the things that we have seen. We have seen Angels with our eyes, yea, more clearly than those who have (visibly) beheld them. We shall be (Mod. text “Then let us be”) witnesses to Christ: for not those only are “martyrs,” (or witnesses, whom we so call), but ourselves also. This is why they are called martyrs, because when bidden to abjure (the faith), they endure all things, that they may speak the truth: and we, when we are bidden by our passions to abjure, let us not be overcome. Gold saith: Say that Christ is not Christ. Then listen not to it as to God, but despise its biddings. The evil lusts¹⁰⁶⁹ “profess that they know God, but in works they deny Him.” (Tit. i. 16.) For this is not to witness, but the contrary. And indeed that others should deny (Him) is nothing wonderful: but that we who have been called to bear witness should deny Him, is a grievous and a heinous thing: this of all things does the greatest hurt to our cause. “It shall be to (your)selves for a testimony.” (Luke xxi. 13), He saith: but (this is) when we ourselves stand to it firmly. If we would all bear witness to Christ, we should quickly persuade the greater number of the heathen. It is a great thing, my beloved, the life (one leads). Let a man be savage as a beast, let him openly condemn thee on account of thy doctrine,¹⁰⁷⁰ yet he secretly approves, yet he will praise, yet he will admire. For say, whence can an excellent life proceed? From no source, except from a Divine Power working in us. “What if there be heathen also of such a character?” If anywhere any of them be such, it is partly from nature, partly from vainglory. Wilt thou learn what a brilliancy there is in a good life, what a force of persuasion it has? Many of the heretics have thus prevailed, and while their doctrines are corrupt, yet the greater part of men out of reverence for their (virtuous) life did not go on to examine their doctrine: and many even condemning them on account of their doctrine, reverence them on account of their life: not rightly indeed, but still so it is, that they do thus feel (towards them). This has brought slanders on the awful articles of our creed, this has turned everything upside down, that no one takes any account of good living: this is a mischief to the faith. We say that Christ is God; numberless other arguments we bring forward, and this one among the rest, that He has persuaded all men to live rightly: but this is the case with few. The badness of the life is a mischief to the doctrine of the Resurrection, to that of the immortality of the soul, to that of the Judgment: many other (false doctrines) too it draws on with itself, fate, necessity, denial of a Providence. For the soul being immersed in numberless vices, by way of consolations to itself tries to devise these, that it may not be pained in having to reflect that there is a Judgment, and that virtue and vice lie in our own power. (Such a) life works numberless evils, it makes men beasts, and more irrational than beasts: for what things are in each several nature of the beasts, these it has often collected together in one man, and turned everything upside down. This is why the devil has brought in the doctrine of Fate: this is why he has said that the world is without a Providence (Hom. ii. p. 15): this is why he advances his hypothesis of good natures, and evil natures, and his hypothesis of evil (uncreated and) without beginning, and material (in its essence): and, in short, all the rest of it, that he may ruin our life. For it is not possible for a man who is of such a life either to recover himself from corrupt doctrines, or to remain in a sound faith: but of inevitable necessity he must receive all this. For I do not think, for my part, that of those who do not live aright, there could be easily found any who do not hold numberless satanical devices—as, that there is a nativity (or birth-fate) (γένεσις), that things happen at random, that all is hap-hazard and chance-medley. Wherefore I beseech you let us have a care for good living, that we may not receive evil doctrines. Cain received for punishment that he should be (ever) groaning and trembling. (Gen. iv. 14.) Such are the wicked, and being conscious within themselves of numberless bad things, often they start out of their sleep, their thoughts are full of tumult, their eyes full of perturbation; everything is fraught for them with misgivings, everything alarms them, their soul is replete with grievous expectation and cowardly apprehension, contracted with impotent fear and trembling. Nothing can be more effeminate than such a soul, nothing more inane.¹⁰⁷¹ Like madmen, it has no self-possession. For it were well for it that in the enjoyment of calm and quiet it were enabled to take knowledge of its proper nobility. But when all things terrify and throw it into perturbation, dreams, and words, and gestures, and forebodings, indiscriminately, when will it be able to look into itself, being thus troubled and amazed? Let us therefore do away with its fear, let us break asunder its bonds. For were there no other punishment, what punishment could exceed this—to be living always in fear, never to have confidence, never to be at ease? Therefore knowing these things assuredly, let us keep ourselves in a state of calm and be careful to practise virtue, that maintaining both sound doctrines and an upright life, we may without offence pass through this life present, and be enabled to attain unto the good things which God hath promised to them that love Him, through the grace and mercy of His only-begotten Son, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

Homily XX

Acts IX. 10, 12

“And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.”

What may be the reason that He neither drew any one of high authority and importance, nor caused such to be forthcoming for the purpose of instructing Paul?⁴⁷³⁴⁷³    Œcumen. adds from some other source, “but Ananias who was one of the Seventy:” and afterwards, “And this Ananias was a deacon, as Paul himself testifies in the Canons:” the latter from Ammonius the Presbyter, in the Catena.—Below, Καὶ ὅτι (Cat., ῞Οτι γὰρ) οὐ τῶν σφόδρα ἐπισήμων ἦν, δῆλον, C. comp. p. 279. But Edd. “But that Ananias also was one of the very distinguished persons, is plain both from what (the Lord) reveals and says to him, and from what he himself says in answer: Lord, I have heard,” etc. It was, because it was not meet that he should be induced by men, but only by Christ Himself: as in fact this man taught him nothing, but merely baptized him; for, as soon as baptized (φωτισθείς), he was to draw upon himself the grace of the Spirit, by his zeal and exceeding earnestness. And that Ananias was no very distinguished person, is plain. For, “the Lord,” it says, “spake unto him in a vision, and Ananias answered and said, Lord, I have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem.” (v. 13.) For if he spoke in objection to Him, much more would he have done so, had He sent an Angel. And this is why, in the former instance, neither is Philip told what the matter is; but he sees the Angel, and then the Spirit bids him go near to the chariot. But observe here how the Lord relieves him of his fear: “He is blind,” saith He, “and prayeth, and art thou afraid?” In the same way Moses also is afraid: so that the words betokened that he was afraid, and shrunk from the task, not that he did not believe. He said,” have heard from many concerning this man.” What sayest thou? God speaketh, and thou hesitatest? They did not yet well know the power of Christ. “And here he hath authority from the chief priests to bind all that call on Thy name.” (v. 14.) How was that known? It is likely that they, being in fear, made minute enquiries. He does not say this, as thinking that Christ does not know the fact, but, “such being the case, how,” says he, “can these things be?” As in fact those (in the Gospel) say, “Who can be saved?”—(Mark x. 26.) This is done, in order that Paul may believe him that shall come to him: “he hath seen in a vision:” it hath showed him beforehand: “he prayeth,” saith (the Lord): fear not. And observe, He speaks not to him of the success achieved: teaching us not to speak of our achievements. And,⁴⁷⁴⁴⁷⁴    Καὶ φοβούμενον ἰδὼν, οὐδὲ οὕτως εἶπεν. Οὐκ ἀπιστηθήσῃ. The mod, t. prefixes Μᾶλλον δ, and adds, ἀλλά τι; ᾽Αναστὰς πορεύθητι. “Nay, even seeing him afraid, even then He said not, Thou shalt not be disbelieved: (Erasm. negligently, Be not unbelieving:) but what? Arise,” etc. So Morel. Sav. but Ben. puts a full stop at ἰδών: as if the meaning were, “because He would teach us,” etc.: or rather, “because He also saw him to be afraid. Nor did He speak thus. Thou shalt not,” etc. But the full stop should be placed at εἶπεν: “nay, though he saw him afraid, He did not tell him what had happened to Paul—the victory He had won over this adversary. But only, Fear not to be disbelieved for he hath seen,” etc. though He saw him afraid, for all this He said it not. “Thou shalt not be disbelieved:” “he hath seen,” saith He, “in a vision a man (named) Ananias:” for this is why it was “in a vision,” namely, because he was blind. And not even the exceeding wonderfulness of the thing took possession of the disciple’s mind, so greatly was he afraid. But observe: Paul being blind, in this way He restored to sight. “But the Lord said unto him, Go thy way: for he is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel: for I will show him how great things he must suffer for My name’s sake.” (v. 15, 16.) “Not only,” saith He, “shall he be a believer, but even a teacher, and great boldness shall he show: ‘before Gentiles and kings’—such shall be the spread of the doctrine!—that just as He astonished (him) by the former, so He may (startle him even more) by the latter.⁴⁷⁵⁴⁷⁵    ἵνα ὥσπερ ἐξέπληττεν τούτῳ, οὕτω κἀκείνῳ. (Sav. marg. τοῦτο, κἀκεῖνο.) “That as He (Christ) astonished (Ananias) by the one, so He may by the other.”τούτῳ, by the announcement of Saul as a believer; ἐκείνῳ, by that of his becoming a preacher, and before Gentiles and kings. (Chrys. is negligent in his use of the pronouns οὗτος and ἐκεῖνος.) Or it may be, “that as he (Saul) astonished (men) by his conversion, so by his wonderful boldness as a preacher.”—E. Edd. omit this, and substitute, “as to prevail over all nations and kings.” “And Ananias went, and entered into the house, and laid his hands upon him, and said, Brother 130Saul”—he straightway addresses him as a friend by that name—“Jesus, Who appeared unto thee in the way in which thou camest”—and yet Christ had not told him this, but he learnt it from the Spirit—“hath sent me unto thee, that thou mayest receive thy sight, and be filled with the Holy Ghost.” (v. 17.) As he said this, he laid his hands upon him. “And immediately there fell from his eyes as it had been scales.” (v. 18.) Some say this was a sign of his blindness. Why did he not blind his eyes (entirely)? This was more wonderful, that, with his eyes open, he did not see: (v. 8) which was just his case in respect of the Law, until⁴⁷⁶⁴⁷⁶    “But when was the name of Jesus put upon Paul, that he should recover his sight? Here is either something wrong in the text, or we must say that Ananias put the name of Jesus on Paul, when, having laid his hands on him, he told him that it was Jesus from whom he should receive his sight.” Ben.,—who surely must have overlooked the clause ὅπερ ἔπαθεν ἐπὶ τοῦ νόμου, to which these words belong.—Above, Τινές φασι τῆς πηρώσεως εἶναι τοῦτο σημεῖον, the meaning is, that this falling off the scales, etc., is an emblem of his mental blindness, and of his recovery therefrom. The innovator, not understanding this, alters it to, ταύτας τινές φασι τῆς π. αὐτοῦ εἶναι αἰτίας. “Some say that these were the cause of his blindness:” which is accepted by Edd.—And below, “lest any should imagine,” etc., where τις, E. bracketted by Sav., adopted by the other Edd. is due to the same hand. the Name of Jesus was put on him. “And he received sight forthwith, and arose, and was baptized. And having taken food, he recovered strength.” (v. 19.) He was faint, therefore, both from his journey and from his fear; both from hunger, and from dejection of mind. Wishing therefore to deepen his dejection, He made the man blind until the coming of Ananias: and, that he might not imagine the blindness to be (only) fancy, this is the reason of the scales. He needed no other teaching: that which had befallen was made teaching (to him). “And he was with the disciples which were at Damascus certain days. And straightway in the synagogues he preached Jesus,⁴⁷⁷⁴⁷⁷    For Ιησοῦν (the reading accredited by the leading authorities in v. 20) here and in the second exposition, E. alone hasΧριστὸν (with text recept.) adopted by Edd. that He is the Son of God.” (v. 20.) See, straightway he was a teacher in the synagogues. He was not ashamed of the change, was not afraid while the very things in which he was glorious afore-time, the same he destroyed. Even⁴⁷⁸⁴⁷⁸    Καὶ εὐθέως ἐκ τροοιμίων, θανατῶν ὁ ἄνθρωπος ἦν viz. ch. vii. 58. C. hasθανάτων, for which A. conjecturally substitutes θαύμαστος. from his first appearance on the stage here was a man, death-dealing, ready for deeds of blood: seest thou what a manifest sign (was here)? And with this very thing, he put all in fear: for, said they, Hither also is he come for this very thing. “But all that heard him were amazed, and said: Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.” (v. 21, 22.) As one learned in the Law, he stopped their mouths, and suffered them not to speak. They thought they were rid of disputation in such matters, in getting rid of Stephen, and they found another, more vehement than Stephen.⁴⁷⁹⁴⁷⁹    The narratives given by Paul himself of his conversion in Acts xxii. and Acts xxvi. as well as allusion to the subjects in his epistles, present some harmonistic difficulties, which have, however, been greatly exaggerated by a criticism which is unfavorable to the historical character of the Acts. The constant factors in all the accounts are: the light from heaven, the voice of Jesus and Saul’s answer, and the solemn charge commissioning Saul to bear the name of Christ to the Gentiles. In Acts xxvi. the interview with Ananias is omitted; in chap. xxii. it is narrated, but the occasion of Ananias’ going to Saul is not given; in chap. ix. the Lord is represented as speaking to him and bidding him go, and it is affirmed that at the same time Saul has a vision of his coming. In xxii. the address of Ananias is considerably more extended than in ix. Some minor points of difference have been noted, as: in ix. 7 it is said that Saul’s companions heard the voice but saw no one, while in xxii. 9, it is said that they saw the light but heard not the voice of Him who spoke. The discrepancy is resolved by many by translatingἤκουσαν(xxii. 9) “understood”—an admissable sense (so, Lechler, Hackett, Lange). It is certainly an unwarranted criticism which rejects the common matter of the various narratives upon the ground of such incidental variations in the traditions in which a great and mysterious experience has been preserved.—G.B.S.

(Recapitulation.) But let us look at what relates to Ananias.⁴⁸⁰⁴⁸⁰    Σκεῦος δὲ καλεῖται δικαίως· δεικνύντος τοῦ λόγου ὅτι οὐκ ἔστι φυσικὴ ἡ κακία· σκεῦος, φησὶν, ἐκλογῆς· τὸ δόκιμον γὰρ ἐκλεγόμεθα. A. B. C. N. i.e. “Justly is he called a σκεῦος, for he is well-fitted for the work of Christ by his energy and earnestness. These need but to be turned to the right objects. It is contrary to right reason to say, that evil is a physical quality or essence, and therefore unchangeable. (See this arguedHom. lix. in Matt. p. 596.) A fit implement, therefore, and of no common kind: aσκεῦος ἐκλογῆς, of all others to be chosen, because of its approved suitableness for the purpose.” Thus St. Chrysostom constantly interprets this expression. Hom. xviii. in Rom. §6 t. ix. 638. “When the stars were created, the Angels admired: but this man Christ Himself admired, saying, A chosen vessel is this man to Me!” Comm. in c. 1. Gal. §9, t. x. 674 “Called me by His grace. Yet God saith, that He called Him, because of his virtue, (διὰ τὴν ἀρετήν,) saying, A chosen vessel, etc.: i.e. fit to do service, and do a great work…But Paul himself everywhere ascribes it all to grace.” Hom. iii. in 1 Tim.§1, t. xi. 562. “God, foreknowing what he would be before he began to preach, saith, A chosen vessel etc. For as they who in war bear the royal standard, thelabarum as we call it, have need of much skill and bravery not to deliver it into the enemy’s hands, so they that bear the name of Christ,” etc. And de Compunct. ad Demetr. lib. i. §9, t. i. 138. “Since grace will have our part, (τὰ παρ᾽ ἡμῶν ζητεῖ,) therefore some it follows and abides with, from some it departs, and to the rest it never even reaches. And to show that God first examined well the bent of the will (προαίρεσις,) and thereupon gave the grace before this blessed man had done aught wonderful, hear what the Lord saith of him: A chosen vessel,” etc.—The modern text: “And having said Σκεῦος, so as to show that the evil in him (ἡ κακία αὐτοῦ) is not physical, He adds, ἐκλογῆς, to declare that he is also approved; for,” etc.—Œcumen. δείκνυσιν ὅτι οὐκ ἐστὶ φυσικὴ ἡ κακία αὐτῷ, “The Lord shows that vice is not natural to him.” The Lord said not to him, Converse with him, and catechize him. For if, when He said, “He prayeth, and hath seen a man laying his hands upon him,” (v. 11, 12.) He did not persuade him, much less had He said this. So that he shall not disbelieve thee, “he hath seen in a vision.” Observe how in the former instance neither is Philip told all immediately. Fear not, He saith: “for this man is a chosen vessel for Me. (v. 15.) He more than sufficiently released him of his fear, if the case be so that this man shall be so zealous in our cause, as even to 131suffer many things. And justly he is called “a vessel” (or, instrument)—for reason shows that evil is not a physical quality: “a vessel of election” (or, chosen instrument), He saith; for we choose that which is approved. And let not any imagine, that (Ananias) speaks in unbelief of what was told him, as imagining that Christ was deceived: far from it! but affrighted and trembling, he did not even attend to what was said, at hearing the name of Paul. Moreover, the Lord does not tell that He has blinded him: at the mention of his name fear had prepossessed his soul: “see,” he says, “to whom Thou art betraying me: ‘and hither for this very purpose is he come, to bind all that call upon Thy Name.’ I fear, lest he take me to Jerusalem: why dost Thou cast me into the mouth of the lion?” He is terrified, even while he speaks these words; that from every quarter we may learn the energetic character (ἀρετήν) of the man. For that these things should be spoken by Jews, were nothing wonderful: but that these (the believers) are so terrified, it is a most mighty proof of the power of God. Both the fear is shown, and the obedience greater after the fear. For there was indeed need of strength. Since He says, “a vessel of election,” that thou mayest not imagine that God is to do all, He adds, “to bear My Name before Gentiles and kings, and the children of Israel. Ananias has heard what he most desired—that against the Jews also he will take his stand: this above all gave him courage. “For I,” saith He, “will show him how great things he must suffer for My Name’s sake.” At the same time also this is said by way of putting Ananias to the blush: If he, that was so frantic, shall suffer all things, and thou not willing even to baptize him! “It is well,” saith he: “let him continue blind” (this⁴⁸¹⁴⁸¹    διὰ τοῦτο ταῦτα λέγει: i.e. Ananias’ objection, (v. 13) in fact comes to this: this was the feeling which prompted his words. The innovator substitutes, διὰ τοῦτο νῦν ἥμερος, ὅτι…“therefore is he now gentle, because he is blind:” E. Edd.—The meaning is; “In saying, ‘I will show him how much he shall suffer,’ etc. the Lord rebukes Ananias’ reluctance to baptize him, and restore his sight: his answer, ‘Lord, I have heard,’ etc. was in fact as good as saying, Let him remain blind, it is better so.” The parenthetic, πρὸς τὸ, ῞Ινα ἀναβλέψῃ, ταῦτα εἴρηται, looks like a marginal note of one who did not perceive the connection.—E. makes it, “To that saying, ‘That he may receive his sight,’ let this be added.” is why he says these words): “he is blind: why dost Thou at all bid me open his eyes, that he may bind (men) again?” Fear not the future: for that opening of his eyes he will use not against you, but for you (with reference to that saying, “That he may receive his sight” (v. 12), these words are spoken): for not only will he do you no harm, but he “will suffer many things.” And what is wonderful indeed is,⁴⁸²⁴⁸²    Καὶ τὸ δὴ θαυμαστὸν ὅτι πρότερον πείσεται, καὶ τότε. So all our mss. (Cat. τὸ πρ.) We conjecture the true reading to be,ὅτι πρότερον εἴσεται: “he shall first know,” viz. “how many things he must suffer,” etc. v. 16. that he shall first know “how great things he shall suffer,” and then shall take the field against the perils.—“Brother Saul, the Lord Jesus”—he saith not, “Who made thee blind,” but, “Who appeared with thee in the way, hath sent me unto thee that thou mayest receive thy sight” (v. 17): observe this man also, how he utters nothing boastful, but just as Peter said in the case of the lame man, “Why look ye on us, as though by our own power or holiness we had made him to walk,” (ch. iii. 12) so here also he saith, “Jesus, Who appeared unto thee.”(b) Or,⁴⁸³⁴⁸³    In the mss. and Edd. the portions here marked b, a, c, occur in the order a, b, c.The clause ἢ ὥστε πιστεῦσαι ἐκεῖνονbeing thus thrown out of its connection, perplexed the scribes: Cat. omits ἣ, “until he obtained the mighty gifts, so that he (ἐκεῖνον, Ananias?) believed.” A. E. F. D. reject the clause altogether. N. ὥστε καὶ π. ἐ. (he saith it) that the other may believe: and he saith not, He that was crucified, the Son of God, He that doeth wonders: but what? “He that appeared unto thee:” (speaking) from what the other knew: as Christ also added no more, neither said, I am Jesus, the Crucified, the Risen: but what? “Whom thou persecutest.” Ananias said not, “The persecuted,” that he may not seem as it were to rave over him (ἐπενθουσί& 139·ν), to deride him, “Who appeared unto thee in the way:” and yet He did not (visibly) appear, but was seen by the things done. And immediately he added, wishing to draw a veil over the accusation: “That thou mayest receive thy sight.” I came not to reprove the past, but to bestow the gift: “that thou mayest receive thy sight, and be filled with the Holy Ghost.” (a) With hands laid on, he spake these words. “And immediately there fell from his eyes,” etc. (v. 18): a double blindness is removed.—And why saith it, “Having taken food, he was strengthened?” (v. 19.) Because they that are in such case become relaxed: he had no heart to partake of food before, until he obtained the mighty gifts.(c) It seems to me, that both Paul and Cornelius, at the very instant when the words were spoken, received the Spirit. And yet (in this case) the giver was no great one. So true is it, that there was naught of man’s in the things done, nor aught was done by man, but God was present, the Doer of these things. And at the same time (the Lord) both teaches him to think modestly of himself, in that He does not bring him to the Apostles who were so admired, and shows that there is nothing of man here. He was not filled, however, with the Spirit which works signs: that in this way also his faith might be shown; for he 132wrought no miracles. “And straightway,” it says, “in the synagogues he preached Jesus”—(v. 20) not that He is risen—not this: no, nor that He liveth: but what? immediately he strictly expounded the doctrine—“that this is the Son of God. And all that heard him were amazed,” etc. (v. 21.) They were reduced to utter incredulity. And yet they ought not to have wondered only, but to worship and reverence. “Is not this he,” etc. He had not merely been a persecutor, but “destroyed them which called on this Name”—they did not say, “on Jesus;” for hatred, they could not bear even to hear His name—and what is more marvellous still, “and came hither for this purpose,” etc. “We cannot say, that he associated with the Apostles before.” See by how many (witnesses) he is confessed to have been of the number of the enemies! But Paul not only was not confounded by these things, nor hid his face for shame, but “increased the more in strength, and confounded the Jews” (v. 22), i.e. put them to silence, left them nothing to say for themselves, “proving, that this is very Christ.” “Teaching,” it says: for this man was a teacher.

“And after that many days were fulfilled, the Jews took counsel to kill him.”⁴⁸⁴⁴⁸⁴    It is noticeable that in chap. xxii. 17, Paul is reported as connecting his going to Jerusalem directly with the narrative of his conversion, while in Gal. i. 16, 17 he states that it was not until three years after his conversion that he went up to Jerusalem. The various notices can only be matched together on the view that the coming to Jerusalem mentioned in ix. 26was the same as that of Gal. i. 18, and that this occurred about three years after his conversion. The ἡμέραι ἱκαναί of v. 23must therefore include the time spent in Arabia (Gal. i. 17)., after which Paul must have returned to Damascus, before going up to Jerusalem. In this way the narratives can be harmonized without admitting a contradiction (as Baur, Zeller, De Wette); it is probable, however, that Luke did not know of the visit to Arabia, but connected Paul’s going to Jerusalem closely with his conversion.—G.B.S. (v. 23.) The Jews again resort to that valid argument (ἰσχυρὸν συλλογισμόν) of theirs, not now seeking false-accusers and false-witnesses; they cannot wait for these now: but what do they? They set about it by themselves. For as they see the affair on the increase, they do not even use the form of a trial. “But their laying await was known of Saul. And they watched the gates day and night to kill him.” (v. 24.) For this was more intolerable to them than the miracles which had taken place—than the five thousand, the three thousand, than everything, in short. And observe him, how he is delivered, not by (miraculous) grace, but by man’s wisdom—not as the apostles were—(ἐκεἴνοι, ch. v. 19) that thou mayest learn the energetic (ἀρετὴν) character of the man, how he shines even without miracles. “Then the disciples took him by night,” that the affair might not be suspected, “and let him down by the wall in a basket.”⁴⁸⁵⁴⁸⁵    The best textual authorities (A. B. C.א,) and critics (Tisch. W. and H., Lechler, Meyer, Gloag) here read: “his (Saul’s) disciples,” So R.V.…The reference is to the band of converts whom he had been successful in winning at Damascus. In Paul’s own narrative of his escape from Damascus (2 Cor. xi. 33) he states more specifically that he was let down “through a window, through the wall.” This may have been either through the window of a house overhanging the wall, or through a window in the face of some portion of the wall (Cf. Josh. ii. 15; 1 Sam. xix. 12).—G.B.S. (v. 25.) What then? having escaped such a danger, does he flee? By no means, but goes where he kindled them to greater rage.

(Recapitulation, v. 20, 21.) “And straightway in the synagogues he preached Jesus”—for he was accurate in the faith—“that this is the Son of God. But all that heard him were amazed,” etc., for indeed it was incredible. “But Saul increased,” etc. Therefore “after many days” this happens: viz. the Jews “took counsel to kill him. And their laying await was known of Saul.” (v. 22–24.) What does this mean? It is likely that for awhile he did not choose to depart thence, though many, perhaps, besought him; but when he learnt it, then he permitted his disciples: for he had disciples immediately.

“Then the disciples,” etc. (v. 25.) Of this occurrence he says: “The ethnarch of Aretas the king kept the city of the Damascenes with a garrison, desiring to apprehend me.” (2 Cor. xi. 32.) But observe the Writer here,⁴⁸⁶⁴⁸⁶    τοῦτον: Edd. τὸν εὐαγγελιστὴν: and below from E. alone, “ἀλλὰ μόνον ὅτι ἐπήγειραν τὸν βασιλέα, not speaking ambitiously, and making Paul illustrious, but only (saying) that they stirred up the king.” But he does not say it, and his not saying it is the very thing which Chrys. commends:ἀλλ᾽ ὅρα τοῦτον οὐ φιλοτίμως λέγοντα, οὐδὲ λαμπρὸν δεικνύντα τὸν Π., “᾽Επήγειραν γάρ,” φησιν, “τὸν βασιλέα.” The φησὶν here is put hypothetically, “as if he had said,” or “when he might have said.” The sentence, however, requires something to complete it, such as we have added in the translation. that he does not tell the story ambitiously, and so as to show what an important person Paul was, saying, “For they stirred up the king,” and so forth: but only, “Then the disciples took him by night, and let him down by the wall—in a basket:” for they sent him out alone, and none with him. And it was well they did this: the consequence being, that he showed himself to the Apostles in Jerusalem. Now they sent him out, as bound to provide for his safety by flight: but he did just the contrary—he leaped into the midst of those who were mad against him. This it is to be on fire, this to be fervent indeed! From that day forth he knew all the commands which the Apostles had heard: “Except a man take up his cross, and follow Me.” (Matt. x. 38.) The very fact that he had been slower to come than the rest made him more zealous: for “to whom much is forgiven” (Luke vii. 47) the same will love more, so that the later he came, the more he 133loved: * * *⁴⁸⁷⁴⁸⁷    ᾽Αλλ᾽ ἔνεδρα (N. ἕνεδρα) ἐποίει τὸν πρῶτον χρόνον, καὶ μυρία ἠδικηκὼς, οὐδὲν ἡγεῖτο ἱκανὸν, κ. τ. λ. So all ourmss. except E. If ἔνεδρα be not corrupt, it seems to be used in a sense unknown to the Lexicons.—Edd. from E. “Therefore it is that he so pillories (στηλιτεύων) his former life, and brands (στίζων) himself repeatedly, and thinks nothing enough,” etc.and having done ten thousand wrongs, he thought he could never do enough to cast the former deeds into the shade. “Proving” (v. 22), it says: i.e. with mildness teaching. And observe, they did not say to him, Thou art he that destroyed: why art thou changed? for they were ashamed: but they said it to themselves. For he would have said to them, This very thing ought to teach you, as in fact he does thus plead in his speech before Agrippa. Let us imitate this, man: let us bear our souls in our hands ready to confront all dangers.—(That he fled from Damascus) this was no cowardice:⁴⁸⁸⁴⁸⁸    Hom.xxv. in 2 Cor. p. 615. Hom. v. de Laud. S. Pauli, t. ii. 501. he preserved himself for the preaching. Had he been a coward, he would not have gone to Jerusalem, would not immediately have commenced teaching: he would have abated somewhat of his vehemence: for he had been taught by the fate of Stephen. He was no coward, but he was also prudent (οἰκονομικός) (in husbanding himself). Wherefore he thought it no great thing to die for the Gospel’s sake, unless he should do this to great advantage: willing not even to see Christ, Whom most of all he longed to see, while the work of his stewardship among men was not yet complete. (Phil. i. 23, 24). Such ought to be the soul of a Christian. From⁴⁸⁹⁴⁸⁹    Hom.xxvi. in 2 Cor. p. 617, B. his first appearance from the very outset, the character of Paul declared itself: nay even before this, even in the things which he did “not according to knowledge” (Rom. x. 2), it was not by man’s reasoning that he was moved to act as he did.⁴⁹⁰⁴⁹⁰    Μᾶλλον δὲ καὶ πρὸ τούτου, καὶ ἐν οἷς οὐ κατὰ γνῶσιν ἐποίει, οὐκ (B. οὐδὲ, A. om. ἀνθρωπίνῳ κινούμενος λογισμῷ διεπράττετο. i.e. “Even as a persecutor, he was not swayed by common worldly considerations.” The mod. t. (Edd.) perverts the Author’s meaning:“—nay even before this. For in the things, etc. he was moved by man’s reasoning to act as he did.” For if, so long afterwards, he was content not to depart, much more at the beginning of his trading voyage, when he had but just left the harbor! Many things Christ leaves to be done by (ordinary) human wisdom, that we may learn that (his disciples) were men, that it was not all everywhere to be done by grace: for otherwise they would have been mere motionless logs: but in many things they managed matters themselves.—This is not less than martyrdom,—to shrink from no suffering for the sake of the salvation of the many. Nothing so delights God. Again will I repeat what I have often said: and I repeat it, because I do exceedingly desire it: as Christ also did the same, when discoursing concerning forgiveness: “When ye pray, forgive if ye have aught against any man:” (Mark xi. 25.) and again to Peter He said, “I say not unto thee, Forgive until seven times, but until seventy-times seven.” (Matt. xviii. 22.) And Himself in fact forgives the transgressions against Him. So do we also, because we know that this is the very goal of Christianity, continually discourse thereof. Nothing is more frigid than a Christian, who cares not for the salvation of others. Thou canst not here plead poverty: for she that cast down the two mites, shall be thine accuser. (Luke xxi. 1.) And Peter said, “Silver and gold have I none.” (Acts iii. 6.) And Paul was so poor, that he was often hungered, and wanted necessary food. Thou canst not plead lowness of birth: for they too were ignoble men, and of ignoble parents. Thou canst not allege want of education: for they too were “unlearned men.” (Acts iv. 13.) Even if thou be a slave therefore and a runaway slave, thou canst perform thy part: for such was Onesimus: yet see to what Paul calls him, and to how great honor he advances him: “that he may communicate with me,” he says, “in my bonds.” (Philem. v. 13.) Thou canst not plead infirmity: for such was Timothy, having often infirmities; for, says the apostle, “Use a little wine for thy stomach’s sake, and thine often infirmities.” (1 Tim. v. 23.) Every one can profit his neighbor, if he will fulfil his part. See ye not the unfruitful trees, how strong they are, how fair, how large also, and smooth, and of great height? But if we had a garden; we should much rather have pomegranates, or fruitful olive trees: for the others are for delight to the eye, not for profit, which in them is but small. Such are those men who only consider their own interest: nay, not such even since these persons are fit only for burning: whereas those trees are useful both for building and for the safety of those within. Such too were those Virgins, chaste indeed, and decent, and modest, but profitable to none (Matt. xxv. 1) wherefore they are burned. Such are they who have not nourished Christ. For observe that none of those are charged with particular sins of their own, with fornication, for instance, or with perjury; in short, with no sin but the having been of no use to another. Such was he who buried his talent, showing indeed a blameless life, but not being useful to another. (ib. 25.) How can such an one be a Christian? Say, if the leaven being mixed up with the flour did not change the whole into its own nature, would 134such a thing be leaven? Again, if a perfume shed no sweet odor on those who approach it, could we call it a perfume? Say not, “It is impossible for me to induce others (to become Christians)”—for if thou art a Christian, it is impossible but that it should be so. For as the natural properties of things cannot be gainsaid, so it is here: the thing is part of the very nature of the Christian. Do not insult God. To say, that the sun cannot shine, would be to insult Him: to say that a Christian cannot do good, is to insult God, and call Him a liar. For it is easier for the sun not to give heat, nor to shine, than for the Christian not to send forth light: it is easier for the light to be darkness, than for this to be so. Tell me not that it is impossible: the contrary is the impossible. Do not insult God. If we once get our own affairs in a right state, the other will certainly follow as a natural and necessary consequence. It is not possible for the light of a Christian to be hid; not possible for a lamp so conspicuous as that to be concealed. Let us not be careless. For, as the profit from virtue reaches both to ourselves, and to those who are benefited by it: so from vice there is a two-fold loss, reaching both to ourselves, and to those who are injured by it. Let there be (if you will) some private man, who has suffered numberless ills from some one, and let no one take his part, yet let that man still return good offices; what teaching so mighty as this? What words, or what exhortations could equal it? What wrath were it not enough to extinguish and soften? Knowing therefore these things, let us hold fast to virtue, as knowing that it is not possible to be saved otherwise, than by passing through this present life in doing these good works, that we may also obtain the good things which are to come, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father together with the Holy Spirit be glory, might, honor, now and ever, world without end. Amen.