St. John Chrysostom, Homilies on the Acts of the Apostles,
3. Friday after Pasha,
Acts 8:40-9:19
And Saul, yet breathing out
threatenings and slaughter against the disciples of the Lord, went unto the
high priest, and desired of him letters to Damascus to the synagogues, that if
he found any of this way, whether they were men or women, he might bring them
bound unto Jerusalem.
ch. 9:1-2
He fitly mentions Paul's
zeal, and shows that in the very midst of his zeal he is drawn. Yet breathing
out threatenings and slaughter, and not yet sated with the murder of Stephen,
he was not yet glutted with the persecution of the Church, and the dispersion. Lo, this was fulfilled which was spoken by
Christ, that they which kill you shall think they offer worship to God. John 16:2 He then in this wise did it, not as the Jews: God forbid! For that he did it through
zeal, is manifest from his going abroad even to strange cities: whereas they
would not have cared even for those in Jerusalem; they were for one thing only,
to enjoy honor. But why went he to Damascus? It was a great city, a royal city:
he was afraid lest that should be preoccupied. And observe his strong desire
and ardor (and), how strictly according to the Law he went to work: he goes not
to the governor, but to the priest. That if he found any of this way: for so
the believers were called, probably because of their taking the direct way that
leads to heaven. And why did he not receive authority to have them punished
there, but brings them to Jerusalem! He did these things here with more
authority. And mark on what a peril he casts himself. He was not afraid lest he
should take any harm, but (yet) he took others also with him, that if, it says,
he found any of this way, whether they were men or women— Oh, the
ruthlessness!— he might bring them bound. By this journey of his, he wished to
show them all (how he would act): so far were they from being earnest in this
matter. Observe him also casting (people) into prison before this. The others
therefore did not prevail: but this man did prevail, by reason of his ardent
mind. And as he journeyed, he came near
Damascus: and suddenly there shined round about him a light from heaven: and he
fell to the earth, and heard a voice saying unto him, Saul, Saul, why do you
persecute Me? (v. 3, 4.) Why not in Jerusalem? Why
not in Damascus? That there might be no opening for different persons to relate
the occurrence in different ways, but that he alone should be the authentic
narrator (ἀ ξιόπιστος), he that went for this purpose. In fact, he says this [both in
his oration on the stairs], and when pleading before Agrippa. Fell to the
earth: ch. 22:6: 26:12 for excess of
light is wont to shock, because the eyes have their measure: it is said also
that excess of sound makes people deaf and stunned (as in a fit) (ἀ ποπλἥγας). But him it only blinded, and
extinguished his passion by fear, so that he should hear what was spoken. Saul, Saul, says He, why do you persecute
me? And He tells him nothing: does not say, Believe, nor anything whatever
of the kind: but expostulates with him, all but saying, What wrong, great or
small, have you suffered from Me, that you do these things? And he said, Who are You Lord? Acts 9:5 thus in the first place confessing himself His servant. And
the Lord said, I am Jesus, whom you
persecute. think not your warring is with men. And they which were with him
heard the voice of Paul, but saw no person to whom he answered— for (the Lord)
suffered them to be hearers of what was less important. Had they heard the
other Voice, they would not have believed; but perceiving Paul answering (some
person), they marvelled. But arise, and go into the city, and it shall be told
you what you must do. Acts 9:6 Observe, how He does not immediately add all,
but first softens his mind. In the same way He called the disciples also a
second time. It shall be told you, etc.: He gives him good hopes, and
(intimates) that he shall recover his sight also. And the men which journeyed
with him stood speechless, hearing a voice, but seeing no man. And Saul arose
from the earth; and when his eyes were opened, he saw no man: but they led him
by the hand, and brought him into Damascus (v. 7, 8):— the spoils of the devil
(τὰ σκεύη αὐτοὕ), his goods Matthew 13:29, as from
some city, yea, some metropolis which has been taken. And the wonder of it is,
the enemies and foes themselves brought him in, in the sight of all! And for
three days he neither did eat nor drink, being blinded. Acts 9:9 What could equal
this? To compensate the discouragement in the matter of Stephen, here is
encouragement, in the bringing in of Paul: though that sadness had its
consolation in the fact of Stephen's making such an end, yet it also received
this further consolation: moreover, the bringing in of the villages of the
Samaritans afforded very great comfort.— But why did this take place not at the
very first, but after these things? That it might be shown that Christ was
indeed risen. This furious assailant of Christ, the man who would not believe
in His death and resurrection, the persecutor of His disciples, how should this
man have become a believer, had not the power of His resurrection been great
indeed? Be it so, that the other Apostles favored (His pretensions ): what say
you to this man? Why then not immediately after His resurrection? That his
hostility might be more clearly shown as open war. The man who is so frantic as
even to shed blood and cast men into prisons, all at once believes! It was not
enough that he had never been in Christ's company: the believers must be warred
upon by him with vehement hostility: he left to none the possibility of going
beyond him in fury: none of them all could be so violent. But when he was
blinded, then he saw the proofs of His sovereignty and loving kindness: then he
answers, Lord, what will You have me to do? that none may say that he played
the hypocrite, he that was even eager for blood, and went to the priests, and
flung himself upon such dangers, in persecuting and bringing to punishment even
them that were in foreign parts— under these circumstances he now acknowledges
His sovereignty. And why was he shone upon by that light not within the city,
but before it? The many would not have believed, since even there (at Jerusalem
when the people heard the voice which came from above, they said that it
thundered John 12:29, supra, note 2, p. 123; but this man was authority enough
in reporting what was his own affair. And bound he was brought in, though not
with bonds upon him: and they drew him, who had expected to draw the others.
And he eat not, neither drank: he condemned himself for the past, he confessed,
prayed, besought God. But should any say, This was the effect of compulsion:
(we answer) The same thing happened to Elymas: then how came it that he was not
changed? (ch. xiii. de Laud. Pauli Hom. iv. §1, t. ii. p. 491.) What (evidence)
could be more compulsory than the earthquake at the Resurrection, the report of
the soldiers, the other miracles, the seeing Himself risen? But these things do
not compel (belief) they are calculated to teach (it) (οὐκ ἀναγκαστικὰ ἀλλὰ διδακτικά). Why did not the Jews believe when
they were told of these things? That he spoke truth was manifest: for he would
not have been changed, had this not happened; so that all were bound to
believe. He was not inferior to them that preached the Resurrection, and was
more credible, by being all at once converted. He had no intercourse with any
of the believers; it was at Damascus that he was converted, or rather before he
came to Damascus that this happened to him. I ask the Jew: Say, by what was
Paul converted? He saw so many signs, and was not converted: his teacher
(Gamaliel, supra, p. 87, note 1) was converted, and he remained unconverted.
Who convinced him— and not only convinced, but all at once inspired him with
such ardent zeal? Wherefore was it, that he wished even to go into hell itself
for Christ's sake? The truth of the facts is manifest.
But, as I
said, for the present let us take shame to ourselves (when we think of) the
eunuch, both in his baptism and his reading. Do ye mark how he was in a station
of great authority, how he was in possession of wealth, and even on his journey
allowed himself no rest? What must he have been at home, in his leisure hours, this
man who rested not even on his travels? What must he have been at night? You
that are in stations of dignity, hear: imitate his freedom from pride, (de
Lazaro, Conc. iii. §3, t. i. p. 748. c) his piety. Though about to return home,
he did not say to himself: I am going back to my country, there let me receive
baptism; those cold words which most men use! No need had he of signs, no need
of miracles: from the Prophet merely, he believed. (b) But why is it (so
ordered) that he sees (Philip) not before he goes to Jerusalem, but after he
has been there? It was not meet that he should see the Apostles under
persecution. Because he was yet weak, the Prophet was not easy; (but yet the
Prophet) catechized him. For even now, if any of you would apply himself to the
study of the Prophets, he would need no miracles. And, if you please, let us
take in hand the prophecy itself. He was led as a sheep to the slaughter; and
like a lamb dumb before his shearer, so opened He not His mouth: in His
humiliation His judgment was taken away: and who shall declare His generation?
For His life is taken from the earth. (v. 22, 23.) It is likely he had heard
that He was crucified, [and now he learns], that His life is taken away from
the earth, and the rest that He did no sin, nor deceit in His mouth: that He
prevailed to save others also: [and] who He is, Whose generation is
unutterable. It is likely he had seen the riven rocks there (on the spot), and
(had heard) how the veil was rent, and how there was darkness, and so forth: and
all these things Philip mentioned, merely taking his text from the Prophet. It
is a great thing, this reading of the Scriptures! That was fulfilled which was
spoken by Moses, Sitting, lying down, rising up, and walking, remember the Lord
your God. Deuteronomy 6:7 For the roads, especially when they are lonely, give
us opportunity for reflection, there being none to disturb us. Both this man is
on the road and Paul on the road: howbeit the latter no man draws, but Christ
alone. This was too great a work for the Apostles: and, greater still, in that,
the Apostles being at Jerusalem, and no person of authority at Damascus, he
nevertheless returned thence converted: yet those at Damascus knew that he did
not come from Jerusalem converted, for he brought letters, that he might put
the believers in bonds. Like a consummate Physician, when the fever was at its
height, Christ brought help to him: for it was needful that he should be
quelled in the midst of his frenzy. For then most of all would he be brought
down, and condemn himself as one guilty of dreadful audacity.
(a) For these
things Paul deplores himself, saying, Howbeit for this cause I obtained mercy,
that in me first Jesus Christ might show all His long suffering. 1 Timothy
1:13-16 Verily one has reason to admire this eunuch. He did not see Christ, he
saw no miracle: he beheld Jerusalem standing yet entire (συνεστὥτα): he believed Philip. How came he
to behave thus? His soul was earnest (μεμεριμνημένη). Yet the thief (on the cross) had
seen miracles: the wise men had seen a star; but this man, nothing of the kind.
So great a thing is the careful reading of the Scriptures! What of Paul then!
Did he not study the law? But he, it seems to me, was specially reserved, for
the purpose which I have already mentioned by anticipation, because Christ
would fain draw to Himself the Jews by inducements from every quarter. For had
they been in their right mind, nothing was so likely to do them good as this;
for this, more than miracles and all else, was calculated to attract them: as,
on the other hand, nothing is so apt to prove a stumbling block to men of
duller minds. See then how, after the Apostle, we have God also doing miracles.
They accused the Apostles after these [miracles of theirs]; they cast them into
prison: see thereupon God doing the miracles. For instance, the bringing them
out of prison, was His miracle: the bringing Philip, His miracle: the bringing
Paul over, was His.— Observe in what way Paul is honored, in what way the
eunuch. There, Christ appears, probably because of his hardness, and because
Ananias would not (else) have been persuaded. Conversant with these wonders,
let us show ourselves worthy. But many in these times, even when they come to
church, do not know what is read; whereas the eunuch, even in public (ἐ π᾿ ἀγορἅς) and riding in his chariot, applied
himself to the reading of the Scriptures. Not so you: none takes the Bible in
hand: nay, everything rather than the Bible.
Say, what
are the Scriptures for? For as much as in you lies, it is all undone. What is
the Church for? Tie up the Bibles: perhaps the judgment would not be such, not
such the punishment: if one were to bury them in dung, that he might not hear
them, he would not so insult them as you do now. For say, what is the insult
there? That the man has buried them. And what here? That we do not hear them.
Say, when is a person most insulted— when he is silent, and one makes no
answer, or, when he does speak (and is unheeded)? So that the insult is greater
in the present case, when He does speak and you will not hear: greater the
contempt. Speak not to us Isaiah 30:10, we read, they said of old to the
Prophets: but you do worse, saying, Speak: we will not do. For there they
turned them away that they should not even speak, as feeling that from the
voice itself they got some sort of awe and obligation; whereas you, in the
excess of your contempt, do not even this. Believe me, if you stopped our
mouths by putting your hands over them, the insult would not be so great as it
is now. For say, whether shows greater contempt, he that hears, even when
hindering by this action, or, he that will not even hear? Say— if we shall look
at it as a case of an insult offered— suppose one person to check the party
insulting him, and to stop his mouth, as being hurt by the insults, and another
person to show no concern, but pretend not even to hear them: whether will show
most contempt? Would you not say the latter? For the former shows that he feels
himself hit: the latter all but stops the mouth of God. Did ye shudder at what
was said? Why, the mouth by which God speaks, is the mouth of God. Just as our
mouth is the mouth of our soul, though the soul has no mouth, so the mouth of
the Prophets is the mouth of God. Hear, and shudder. There, common (to the whole
congregation) stands the deacon crying aloud, and saying, Let us attend to the
reading. It is the common voice of the whole Church, the voice which he utters,
and yet none does attend. After him begins the Reader, The Prophecy of Esaias,
and still none attends, although Prophecy has nothing of man in it. Then after
this, he says, Thus says the Lord, and still none attends. Then after this
punishments and vengeances, and still even then none attends. But what is the
common excuse? It is always the same things over again. This it is most of all,
that ruins you. Suppose you knew the things, even so you certainly ought not to
turn away: since in the theatres also, is it not always the same things acted
over again, and still you take no disgust? How dare you talk about the same
things, you who know not so much as the names of the Prophets? Are you not
ashamed to say, that this is why you do not listen, because it is the same
things over again, while you do not know the names of those who are read, and
this, though always hearing the same things? You have yourself confessed that
the same things are said. Were I to say this as a reason for finding fault with
you, you would need to have recourse to quite a different excuse, instead of
this which is the very thing you find fault with.— Do not you exhort your son?
Now if he should say, Always the same things! would not you count it an insult?
It would be time enough to talk of the same things, when we both knew the
things, and exhibited them in our practice. Or rather, even then, the reading
of them would not be superfluous. What equal to Timothy? Tell me that: and yet
to him says Paul, Give attention to reading, to exhortation. 1 Timothy 4:13 For
it is not possible, I say not possible, ever to exhaust the mind of the Scriptures.
It is a well which has no bottom. I said, says the Preacher, I have become
wise: and then it departed from me.— Ecclesiastes 7:24 Shall I show you that
the things are not the same? How many persons, do you suppose, have spoken upon
the Gospels? And yet all have spoken in a way which was new and fresh. For the
more one dwells on them, the more insight does he get, the more does he behold
the pure light. Look, what a number of things I am going to speak of:— say,
what is narrative? What is prophecy? What is parable? What is type? What is
allegory? What is symbol? What are Gospels? Answer me only to this one point,
which is plain: why are they called Gospels, good tidings? And yet you have
often heard that good news ought to have nothing sad in it: yet this good news
has abundance of sadness in it. Their fire, it says, shall never be quenched:
their worm shall not die: Mark 9:44 Shall appoint his portion, it says, with
the hypocrites, with them that are cut asunder: then shall He say, I know you
not: Depart from Me, you that work iniquity. Matthew 24:51; 7:23 Surely, we do
not deceive ourselves, when we imagine that we tell you in your own
mother-tongue (good tidings? You look downcast; you are stunned; you are struck
all of a heap, unable to hold up your heads. Good news should have nothing in
it of a duty to be done, but rather should counsel what is good: whereas these
Gospels have endless duties to be done. And again, to mention other things, as
for instance, Except a man hate father and mother, he is not worthy of Me Luke
14:26: and I am not come to bring peace upon earth, but a sword Matthew 10:34;
Luke 12:51: and In the world you shall have tribulation— John 16:33 excellent
good tidings these, are they not! For good news is such as this— You shall have
this and that good thing: as in common life men say one to another, What shall
I have for my good news? Your father is coming, or, your mother: he does not
say, You must do this or that.— Again, tell me, how do the Gospels differ from
the Prophets? Why are not the Prophecies also called Gospels, good tidings? For
they tell the same things: for instance, The lame shall leap as an hart. Isaiah
35:6 The Lord shall give the word to them that preach the Gospel Psalm 68:11:
and, A new heaven and a new earth. Isaiah 65:17 Why are not those also called
Gospels? But if, while you do not so much as know what Gospels mean, you so
despise the reading of the Scriptures, what shall I say to you?— Let me speak
of something else. Why four Gospels? Why not, ten? Why not twenty? If many have
taken in hand to set forth a narrative Luke 1:1, why not one person? Why they
that were disciples (i.e. Apostles)? Why they that were not disciples? But why
any Scriptures at all? And yet, on the contrary, the Old Testament says, I will
give you a New Testament. Jeremiah 31:31 Where are they that say, Always the
same things? If you knew these, that, though a man should live thousands of
years, they are not the same things, ye would not say this. Believe me, I will
not tell you the answers to any of these questions; not in private, not in
public: only, if any find them out, I will nod assent. For this is the way we
have made you good-for-nothing, by always telling you the things ready to your
hands, and not refusing when we ought. Look, you have questions enough:
consider them, tell me the reasons. Why Gospels? Why not Prophecies? Why
duties, to be done, in the Gospels? If one is at a loss, let another seek the
answer, and contribute each to the others from what he has: but now we will
hold our peace. For if what has been spoken has done you no good, much less
would it, should we add more. We only pour water into a vessel full of holes.
And the punishment too is all the greater for you. Therefore, we will hold our
peace. Which that we may not have to do, it rests with yourselves. For if we
shall see your diligence, perhaps we will again speak, that both ye may be more
approved, and we may rejoice over you, in all things giving glory to the God
and Father of our Lord Jesus Christ: to Him be glory and dominion now and ever,
and world without end. Amen.
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 prays, and has
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? 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, spoke unto him in a
vision, and Ananias answered and said, Lord, I have heard by many of this man,
how much evil he has done to Your saints at Jerusalem. Acts 9:13 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,
says He, and prays, and are you 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 do you say? God speaks, and you hesitate. They did not yet well know the
power of Christ. And here he has authority from the chief priests to bind all
that call on Your name. Acts 9:14 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
10:26 This is done, in order that Paul may believe him that shall come to him:
he has seen in a vision: it has showed him beforehand: he prays, says (the
Lord): fear not. And observe, He speaks not to him of the success achieved:
teaching us not to speak of our achievements. And, though He saw him afraid,
for all this He said it not. You shall not be disbelieved: he has seen, says
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 your 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, says
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. And Ananias went, and entered into the house, and laid his
hands upon him, and said, Brother Saul— he straightway addresses him as a
friend by that name— Jesus, Who appeared unto you in the way in which you came—
and yet Christ had not told him this, but he learned it from the Spirit— has
sent me unto you, that you may receive your sight, and be filled with the Holy
Ghost. Acts 9:17 As he said this, he laid his hands upon him. And immediately
there fell from his eyes as it had been scales. Acts 9:18 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: Acts 9:8 which was just
his case in respect of the Law, until the Name of Jesus was put on him. And he
received sight immediately, and arose, and was baptized. And having taken food,
he recovered strength. Acts 9:19 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).
