St. John Chrysostom,
Homilies on the Acts of the Apostles,
3. Saturday after Pasha
Acts 9:20-31
(Recapitulation.) But let us look at what relates to Ananias. The Lord said not to him, Converse with him, and catechize him. For if, when He said, He prays, and has 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 you, he has seen in a vision. Observe how in the former instance neither is Philip told all immediately. Fear not, He says: for this man is a chosen vessel for Me. Acts 9:15 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 suffer 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 says; 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 You are betraying me: 'and hither for this very purpose is he come, to bind all that call upon Your 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 (ἀ ρετήν) 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 you may 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, says 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, says he: let him continue blind (this 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 Acts 9:12, 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, 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 says not, Who made you blind, but, Who appeared with you in the way, has sent me unto you that you may receive your sight Acts 9:17: 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, Acts 3:12 so here also he says, Jesus, Who appeared unto you. (b) Or, (he says it) that the other may believe: and he says not, He that was crucified, the Son of God, He that does wonders: but what? He that appeared unto you: (speaking) from what the other knew: as Christ also added no more, neither said, I am Jesus, the Crucified, the Risen: but what? Whom you persecute. Ananias said not, The persecuted, that he may not seem as it were to rave over him (ἐ πενθουσί& 139visibly) appear, but was seen by the things done. And immediately he added, wishing to draw a veil over the accusation: That you may receive your sight. I came not to reprove the past, but to bestow the gift: that you may receive your sight, and be filled with the Holy Ghost. (a) With hands laid on, he spoke these words. And immediately there fell from his eyes, etc. Acts 9:18: a double blindness is removed.— And why says it, Having taken food, he was strengthened? Acts 9:19 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 anything 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 wrought no miracles. And straightway, it says, in the synagogues he preached Jesus— Acts 9:20 not that He is risen— not this: no, nor that He lives: but what? Immediately he strictly expounded the doctrine— that this is the Son of God. And all that heard him were amazed, etc. Acts 9:21 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 Acts 9:22, 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. Acts 9:23 The Jews again resort to that valid argument (ἰ σχυρὸν 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. Acts 9:24 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— ἐ κεἴνοι, Acts 5:19 that you may learn the energetic (ἀ ρετὴν) 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. Acts 9:25 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. Acts 22:22-24 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 learned it, then he permitted his disciples: for he had disciples immediately.
Then the disciples, etc. Acts 9:25 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 Corinthians 11:32 But observe the Writer here, 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. Matthew 10:38 The very fact that he had been slower to come than the rest made him more zealous: for to whom much is forgiven Luke 7:47 the same will love more, so that the later he came, the more he loved: * * * and having done ten thousand wrongs, he thought he could never do enough to cast the former deeds into the shade. Proving Acts 9:22, it says: i.e. with mildness teaching. And observe, they did not say to him, You are he that destroyed: why are you 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: 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. Philippians 1:23-24. Such ought to be the soul of a Christian. From 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 Romans 10:2, it was not by man's reasoning that he was moved 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 you have anything against any man: Mark 11:25 and again to Peter He said, I say not unto you, Forgive until seven times, but until seventy-times seven. Matthew 18:22 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. You can not here plead poverty: for she that cast down the two mites, shall be your accuser. Luke 21:1 And Peter said, Silver and gold have I none. Acts 3:6 And Paul was so poor, that he was often hungered, and wanted necessary food. You can not plead lowness of birth: for they too were ignoble men, and of ignoble parents. You can not allege want of education: for they too were unlearned men. Acts 4:13 Even if you be a slave therefore and a runaway slave, you can perform your 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. Philemon 13 You can not plead infirmity: for such was Timothy, having often infirmities; for, says the apostle, Use a little wine for your stomach's sake, and your frequent infirmities. 1 Timothy 5:23 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 Matthew 25:1 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. Matthew 25:25 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 such 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 you are 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.
Acts IX. 26, 27
And when Saul had come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the Apostles, and declared unto them how he had seen the Lord in the way.
One may well be much at a loss here to understand how it is that, whereas in the Epistle to the Galatians Paul says, I went not to Jerusalem, but into Arabia and to Damascus, and, After three years I went up to Jerusalem, and to see Peter , (ἱ στορἥσαι Cat.) here the writer says the contrary. (There, Paul says,) And none of the Apostles saw I; but here, it is said (Barnabas), brought him to the Apostles.— Well, then, either (Paul) means, I went not up with intent to refer or attach myself to them (ἀ ναθέσθαι)— for what says he? I referred not myself, neither went I to Jerusalem to those who were Apostles before me: or else, that the laying await for him in Damascus was after his return from Arabia; or else, again, that the visit to Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the Apostles, but assayed to join himself unto the disciples— as being a teacher, not a disciple— I went not, he says, for this purpose, that I should go to those who were Apostles before me: certainly, I learned nothing from them. Or, he does not speak of this visit, but passes it by, so that the order is, I went into Arabia, then I came to Damascus, then to Jerusalem, then to Syria: or else, again, that he went up to Jerusalem, then was sent to Damascus, then to Arabia, then again to Damascus, then to Cæsarea. Also, the visit after fourteen years, probably, was when he brought up the [alms to the] brethren together with Barnabas: or else he means a different occasion. Acts 11:30 For the Historian for conciseness, often omits incidents, and condenses the times. Observe how unambitious the writer is, and how he does not even relate related in Acts 22:17-21 that vision, but passes it by. He assayed, it says, to join himself to the disciples. And they were afraid of him. By this again is shown the ardor of Paul's character: not (only) from the mouth of Ananias, and of those who wondered at him there, but also of those in Jerusalem: they believed not that he was a disciple: for truly that was beyond all human expectation. He was no longer a wild beast, but a man mild and gentle! And observe how he does not go to the Apostles, such is his forbearance, but to the disciples, as being a disciple. He was not thought worthy of credit. But Barnabas— Son of Consolation is his appellation, whence also he makes himself easy of access to the man: for he was a kind man Acts 11:24, exceedingly, and this is proved both by the present instance, and in the affair of John (Mark)— having taken him, brought him to the Apostles, and related to them how he had seen the Lord in the way. Acts 15:39 It is likely that at Damascus also he had heard all about him: whence he was not afraid but the others were, for he was a man whose glance inspired fear. How, it says, he had seen the Lord in the way, and that He had spoken unto him, and how in Damascus he had spoken boldly in the name of the Lord. And he was with them coming in and going out at Jerusalem, and speaking boldly in the name of Jesus Acts 9:28: these things were demonstrative of the former, and by his acts he made good what was spoken of him. And he spoke, and disputed with the Hellenists. Acts 9:29 So then the disciples were afraid of him, and the Apostles did not trust him; by this therefore he relieves them of their fear. With the Hellenists: he means those who used the Greek tongue: and this he did, very wisely; for those others, those profound Hebrews had no mind even to see him. But they, it says, went about to slay him: a token, this, of his energy, and triumphant victory, and of their exceeding annoyance at what had happened. Thereupon, fearing lest the issue should be the same as in the case of Stephen, they sent him to Cæsarea. For it says, When the brethren were aware of this, they brought him down to Cæsarea, and sent him forth to Tarsus Acts 9:30, at the same time to preach, and likely to be more in safety, as being in his own country. But observe, I pray you, how far it is from being the case that everything is done by (miraculous) grace; how, on the contrary, God does in many things leave them to manage for themselves by their own wisdom and in a human way; so to cut off the excuse of idle people: for if it was so in the case of Paul, much more in theirs. Then, it says, the Church throughout all Judea and Galilee and Samaria had peace (they), being edified, and walking in the fear of the Lord, and abounded in the comfort of the Holy Ghost. Acts 9:31 He is about to relate that Peter goes down (from Jerusalem), therefore that you may not impute this to fear, he first says this. For while there was persecution, he was in Jerusalem, but when the affairs of the Church are everywhere in security, then it is that he leaves Jerusalem. See how fervent and energetic he is! For he did not think, because there was peace, therefore there was no need of his presence. Paul departed, and there was peace: there is no war nor disturbance. Them, they respected most, as having often stood by them, and as being held in admiration by the multitude: but him, they despised, and were more savage against him. See, how great a war, and immediately, peace! See what that war effected. It dispersed the peace-makers. In Samaria, Simon was put to shame: in Judea, the affair of Sapphira took place. Not that, because there was peace, therefore matters became relaxed, but such was the peace as also to need exhortation.
