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ACTS IX. 26, 27.
"And when Saul was 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"
(Gal. i. 17), (istorhsai 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
(anaqesqai)--fOr what saith 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 learnt 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 Caesarea.
Also, the visit "after fourteen years,"
probably, was when he brought up the [alms to
the] brethren together with Barnabas: (Gal.
ii. 1) or else he means a different occasion.
(Acts xi. 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 c. xxii. 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: fox "he was a kind
man" (ch. xi. 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."
(xv. 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" (v. 28): these things were
demonstrative of the former, and by his acts he
made good what was spoken of him. "And he
spake, and disputed with the Hellenists."
(v. 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 Caesarea.
For it says, "When the brethren were aware of
this, they brought him down to Caesarea, and
sent him forth to Tarsus" (v. 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." (v. 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. "And it came to
pass, as Peter passed throughout all quarters,
he came down also to the saints which dwelt at
Lydda." (v. 32.) Like the commander of
an army, he went about, inspecting the ranks,
what part was compact, what in good order, what
needed his presence. See how on all occasions
he goes about, foremost. When an Apostle was
to be chosen, he was the foremost: when the
Jews were to be told, that these were "not
drunken," when the lame man was to be healed,
when harangues to be made, he is before the
rest: when the rulers were to be spoken to, he
was the man; when Ananias, he (ch. i.
15; ii. 15; iii. 4-12; iv. 8; v.
3-15.): when healings were wrought by the
shadow, still it was he. And look: where
there was danger, he was the man, and where
good management (was needed); but where all is
calm, there they act all in common, and he
demands no greater honor (than the others).
When need was to work miracles, he starts
forward, and here again he is the man to labor
and toil. "And there he found a certain man
named AEneas, which had kept his bed eight
years, and was sick of the palsy. And Peter
said unto him, AEneas, Jesus Christ maketh
thee whole: arise, and make thy bed. And. he
arose immediately." (v. 33-34.) And
why did he not wait for the man's faith, and
ask if he wished to be healed? In the first
place, the miracle served for exhortation to
many: hear then how great the gain. "And all
that dwelt at Lydda and Saron saw him, and
turned to the Lord." (v. 35.) For the
man was notable. "Arise, and make thy bed
:" he does well to give a proof of the
miracle: for they not only released men of their
diseases, but in giving the health they gave the
strength also. Moreover, at that time they had
given no proofs of their power, so that the man
could not reasonably have been required to show
his faith, as neither in the case of the lame
man did they demand it. (ch. iii. 6.) As
therefore Christ in the beginning of His
miracles did not demand faith, so neither did
these. For in Jerusalem indeed, as was but
reasonable, the faith of the parties was first
shown; "they brought out their sick into the
streets, but as Peter passed by, his shadow at
least might fall upon some of them" (ch. v.
15); for many miracles had been wrought
there; but here this is the first that occurs.
For of the miracles, some were wrought for the
purpose of drawing others (to faith); some for
the comfort of them that believed. "Now there
was at Joppa a certain disciple named Tabitha,
which by interpretation is called Dorcas: this
woman was full of good works and alms-deeds
which she did. And it came to pass in those
days, that she was sick, and died: whom when
they had washed, they laid her in an upper
chamber. And forasmuch as Lydda was nigh to
Joppa, and the disciples had heard that Peter
was there, they sent unto him two men, desiring
him that be would not delay to come to them."
(v. 36-38). Why did they wait till she
was dead? Why was not Peter solicited
(eskulh) before this? So right-minded
(filosofountes) were they, they did not think
it proper to trouble (skullein) the Disciples
about such matters, and to take them away from
the preaching: as indeed this is why it mentions
that the place was near, seeing they asked this
as a thing beside his mark, and not now in the
regular course. "Not to delay to come unto
them:" for she was a disciple. And Peter
arose, and went with them. And when he was
come, they led him into the upper chamber."
(v. 39.) They do not beseech, but leave
it to him to give her life (swthrian.) See
what a cheering inducement to alms is here!
"And all the widows," it says, "stood round
him weeping, and showing the coats and garments
which Dorcas had made while she was with
them." Peter went into the apartment, as one
who took it calmly, but see what an accession
came of it! It is not without a meaning that
the Writer has informed us of the woman's
name, but to show that the name she bore
(ferwnumos hn) matched her character; as
active and wakeful was she as an antelope. For
in many instances there is a Providence in the
giving of names, as we have often told you.
"She was full," it says, "of good works:"
not only of alms, but "of good works,"
first, and then of this good work in
particular. "Which," it says, "Dorcas
made while she was with them." Great
humility! Not as we do; but they were all
together in common, and in company with them she
made these things and worked. "But Peter put
them all forth, and kneeled down, and prayed;
and turning him to the body said, Tabitha,
arise. And she opened her eyes: and when she
saw Peter, she sat up." (v. 40.) Why
does he put them all out? That he may not be
confused nor disturbed by their weeping. "And
having knelt down, he prayed."
Observe the intentness of his prayer. "And he
gave her his hand." (v. 41.) So did
Christ to. the daughter of Jairus: "And
(says the Evangelist) having taken her by the
hand." Mark severally, first the life, then
the strength brought into her, the one by the
word, the other by his hand--" And he gave
her his hand, and lifted her up, and when he
had called the saints and widows, presented her
alive :" to some for comfort, because they
received back their sister, and because they saw
the miracle, and for kindly support
(prostasian) to others. "And it was known
throughout all Joppa; and many believed in the
Lord. And it came to pass, that he tarried
many days in Joppa with one Simon a tanner."
(v. 42-43.) Mark the unassuming
conduct, mark the moderation of Peter, how he
does not make his abode with this lady, or some
other person of distinction, but with a tanner:
by all his acts leading men to humility, neither
suffering the mean to be ashamed, nor the great
to be elated! "Many days; " for they needed
his instruction, who had believed through the
miracles.--Let us look then again at what has
been said.
"Assayed," it says, "to join himself to the
disciples." (Recapitulation, v. 26.)
He did not come up to them unabashed, but with
a subdued manner. "Disciples " they were all
called at that time by reason of their great
virtue, for there was the likeness of the
disciples plainly to be seen. "But they were
all afraid of him." See how they feared the
dangers, how the alarm was yet at its height in
them. "But Barnabas," etc. (v.
27.)--it seems to me that Barnabas was of
old a friend of his--" and related," etc.:
observe how Paul says nothing of all this
himself: nor would he have brought it forward to
the others, had he not been compelled to do so.
"And he was with them, coming in and going out
at Jerusalem, and speaking boldly in the name
of the Lord Jesus." (v. 28, 29.)
This gave them all confidence. "But they went
about to slay him: which when the brethren
knew" etc. (v. 30.) Do you observe how
both there (at Damascus), and here, the rest
take care for him, and provide for him the means
of departure, and that we nowhere find him thus
far receiving (direct supernatural) aid from
God? So the energy of his character is
betokened. "To Caesarea, and sent him forth
to Tarsus:" so that, I suppose, he did not
continue his journey by land, but sailed the
rest of it. And this (departure) is
Providentially ordered, that he might preach
there also: and so likewise were the plots
against him ordered by God's Providence, and
his coming to Jerusalem, that the story about
him might no longer be disbelieved. For there
he was " speaking boldly," it says, "in the
name of the Lord Jesus; and he spake and
disputed against the Hellenists; and again,
"he was with them coming in and going
out.--So the Church throughout all Judea
and Galilee and Samaria had peace" --i.e.
it increased: and peace with itself, that peace
which is peace indeed: for the war from without
would have done them no harm --" they being
edified, and walking in the fear of the Lord,
and abounded in the consolation of the Holy
Ghost." And the spirit consoled them both by
the miracles and by the works, and independently
of these in the person of each individual.
"And it came to pass, etc. And Peter said
unto him, Eneas," etc. (v. 32-34.)
But before discourse, before exhortations, he
says to the lame man himself, "Jesus Christ
maketh thee whole." This word he believed in
any wise, and was made whole. Observe how
unassuming he is: for he said not, "In the
Name," but rather as a sign he narrates the
miracle itself, and speaks as its Evangelist.
"And having seen him," it says, "all that
dwelt in Lydda, and Saron, turned unto the
Lord.--Now there was at Joppa," etc.
(v. 35, 36.) Observe everywhere the
signs taking place. But let us so believe
them, as if we were now beholding them. It is
not simply said, that Tabitha died, but that
she died, having been in a state of weakness.
And (yet) they did not call Peter until she
died; then "they sent and told him not to delay
to come unto them." Observe, they send and
call him by others. And he comes: he did not
think it a piece of disrespect, to be summoned
by two men: for, it says, "they sent two men
unto him." --Affliction, my beloved, is a
great thing, and rivets our souls together.
Not a word of wailing there, nor of mourning.
See how thoroughly matters are cleansed!
"Having washed her," it says, "they laid
her in an upper chamber:" that is, they did
all (that was right)for the dead body. Then
Peter having come, "knelt down, and prayed;
and turning him to the body, said, Tabitha,
arise." (v. 40.) They did not perform
all their miracles with the same ease. But this
was profitable for them: for truly God took
thought not only for the salvation of others,
but for their own. He that healed so many by
his very shadow, how is it that he now has to do
so much first? There are cases also in which
the faith of the applicants co perated. This is
the first dead person that he raises. Observe
how he, as it were, awakes her out of sleep:
first she opened her eyes: then upon seeing
(Peter) she sat up: then from his hand she
received strength. "And it was known
throughout all Joppa, and many believed in the
Lord." (v. 42.) Mark the gain, mark
the fruit, that it was not for display.
Indeed, this is why he puts them all out,
imitating his Master in this also. For where
tears are--or rather, where miracles are,
there tears ought not to be; not where such a
mystery is celebrating. Hear, I beseech you:
although somewhat of the like kind does not take
place now, yet in the case of our dead
likewise, a great mystery is cele brating.
Say, if as we sit together, the Emperor were
to send and invite some one of us to the palace,
would it be right, I ask, to weep and mourn?
Angels are present, commissioned from heaven
and come from thence, sent from the King
Himself to call their fellow servant, and say,
dost thou weep?
Knowest thou not what a mystery it is that is
taking place, how awful, how dread, and worthy
indeed of hymns and lauds? Wouldest thou
learn, that thou mayest know, that this is no
time for tears? For it is a very great mystery
of the Wisdom of God. As if leaving her
dwelling, the soul goes forth, speeding on her
way to her own Lord, and dost thou mourn? Why
then, thou shouldst do this on the birth of a
child: for this in fact is also a birth, and a
better than that. For here she goes forth to a
very different light, is loosed as from a
prison-house, comes off as from a contest.
"Yes," say you, "it is all very well to say
this, in the case of those of whose salvation we
are assured." Then, what ails thee, O man,
that even in the case of such, thou dost not
take it in this way? Say, what canst thou have
to condemn in the little child? Why dost thou
mourn for it? What in the newly baptized? for
he too is brought into. the same condition: why
dose thou mourn for him? For as the sun arises
clear and bright, so the soul, leaving the body
with a pure conscience, shines joyously. Not
such the spectacle of Emperor as he comes in
state to take possession of the city
(epibainontapoLews), not such the hush of
awe, as when the soul having quitted the body is
departing in company with Angels. Think what
the soul must then be! in what amazement, what
wonder, what delight! Why mournest thou?
Answer me.--But it is only in the case of
sinners thou doest this? Would that it were
so, and I would not forbid your mournings,
would that this were the object! This
lamentation were Apostolic, this were after the
pattern of the Lord; for even Jesus wept over
Jerusalem. I would that your mournings were
discriminated by this rule. But when thou
speakest the words of one that would call back
(the dead), and speakest of thy long intimacy
and his beneficence, it is but for this thou
mournest (not because he was a sinner), thou
dost but pretend to say it.
Mourn, bewail the sinner, and I too will give
a loose to tears; I, more than thou, the
greater the punishment to which he is liable as
such: I too will lament, with such an object.
But not thou alone must lament him that is
such; the whole city must do the same, and all
that meet you on the way, as men bewail them
that are led to be put to death. For this is a
death indeed, an evil death, the death of
sinners. But (with you) all is clean
reversed. Such lamentation marks a lofty mind,
and conveys much instruction; the other marks a
littleness of soul. If we all lamented with
this sort of lamentation, we should amend the
persons themselves while yet living. For as,
if it rested with thee to apply medicines which
would prevent that bodily death, thou wouldest
use them, just so now, if this death were the
death thou lamentest, thou wouldest prevent its
taking place, both in thyself and in him.
Whereas now our behavior is a perfect riddle;
that having it in our power to hinder its
coming, we let it take place, and mourn over it
when it has come. Worthy indeed of lamentations
are they (when we consider), what time as they
shall stand before the judgment seat of Christ,
what words they shall then hear, what they shall
suffer! To no purpose have these men lived:
nay, not to no purpose, but to evil purpose!
Of them too it may be fitly said, "It were
good for them had they never been born."
(Mark xiv. 21.) For what profit is it,
I ask, to have spent so much time to the hurt
of his own person? Had it been spent only to no
purpose, were not that, I ask you, punishment
enough! If one who has been an hired servant
twenty years were to find that he has had all his
labor in vain, would he not weep and lament,
and think himself the most miserable of men?
Why, here is a man who has lost all the labor
of a whole life: not one day has he lived for
himself, but to luxury, to debauchery, to
covetousness, to sin, to the devil. Then,
say, shall we not bewail this man? shall we not
try to snatch him from his perils? For it is,
yes, it is possible, if we will, to mitigate
his punishment, if we make continual prayers for
him, if for him we give alms. However unworthy
he may be, God will yield to our importunity.
For if Paul showed mercy on one (who had no
claims on his mercy), and for the sake of
others spared one (whom he would not have
spared), much more is it right for us to do
this. By means of his substance, by means of
thine own, by what means thou wilt, aid him:
pour in oil, nay rather, water. Has he no
alms-deeds of his own to exhibit? Let him have
at least those of his kindred. Has he none done
by himself? At least let him have those which
are done for him, that his wife may with
confidence beg him off in that day, having paid
down the ransom for him. The more sins he has
to answer for, the greater need has he of alms,
not only for this reason, but because the alms
has not the. same virtue now, but far less:
for it is not all one to have done it himself,
and to have another do it for him; therefore,
the virtue being less, let us by quantity make
it the greatest. Let us not busy ourselves
about monuments, not about memorials. This is
the greatest memorial: set widows to stand
around him. Tell them his name: bid them all
make for him their prayers, their
supplications: this will overcome God: though
it have not been done by the man himself, yet
because of him another is the author of the
almsgiving. Even this pertains to the mercy of
God: "widows standing around and weeping"
know how to rescue, not indeed from the present
death, but from that which is to come. Many
have profited even by the alms done by others on
their behalf: for even if they have not got
perfect (deliverance), at least they have
found some comfort thence. If it be not so,
how are children saved? And yet there, the
children themselves contribute nothing, but
their parents do all: and often have women had
their children given them, though the children
themselves contributed nothing. Many are the
ways God gives us to be saved, only let us not
be negligent.
How then if one be poor? say you. Again I
say, the greatness of the alms is not estimated
by the quantity given, but by the purpose.
Only give not less than thine ability, and thou
hast paid all. How then, say you, if he be
desolate and a stranger, and have none to care
for him? And why is it that he has none, I
ask you? In this very thing thou sufferest thy
desert, that thou hast none to be thus thy
friend, thus virtuous. This is so ordered on
purpose that, though we be not ourselves
virtuous, we may study to have virtuous
companions and friends--both wife, and son,
and friend--as reaping some good even through
them, a slight gain indeed, but yet a gain.
If thou make it thy chief object not to marry a
rich wife, but to have a devout wife, and a
religious daughter, thou shall gain this
consolation; if thou study to have thy son not
rich but devout, thou shall also gain this
consolation. If thou make these thine objects
then wilt thyself be such as they. This also is
part of virtue, to choose such friends, and
such a wife and children. Not in vain are the
oblations made for the departed, not in vain the
prayers, not in vain the almsdeeds: all those
things hath the Spirit ordered, wishing us to
be benefited one by the other. See: he is
benefited, thou art benefited: because of him,
thou hast despised wealth, being set on to do
some generous act: both thou art the means of
salvation to him, and he to thee the occasion of
thine almsgiving. Doubt not that he shall get
some good thereby. It is not for nothing that
the Deacon cries, "For them that are fallen
asleep in Christ, and for them that make the
memorials for them." It is not the Deacon
that utters this voice, but the Holy Ghost:
I speak of the Gift. What sayest thou?
There is the Sacrifice in hand, and all things
laid out duly ordered: Angels are there
present, Archangels, the Son of God is
there: all stand with such awe, and in the
general silence those stand by, crying aloud:
and thinkest thou that what is done, is done in
vain? Then is not the rest also all in vain
both the oblations made for the Church, and
those for the priests, and for the whole body?
God forbid! but all is done with faith. What
thinkest thou of the oblation made for the
martyrs, of the calling made in that hour,
martyrs though they be, yet even "for
martyrs?" It is a great honor to be named in
the presence of the Lord, when that memorial is
celebrating, the dread Sacrifice, the
unutterable mysteries. For just as, so long as
the Emperor is seated, is the time for the
petitioner to effect what he wishes to effect,
but when he is risen, say what he will, it is
all in vain, so at that time, while the
celebration of the mysteries is going on, it is
for all men the greatest honor to be held worthy
of mention. For look: then is declared the
dread mystery, that God gave Himself for the
world: along with that mystery he seasonably
puts Him in mind of them that have sinned. For
as when the celebration of Emperors' victories
is in progress, then, as many as had their part
in the victory receive their meed of praise,
while at the same time as many as are in bonds
are set at liberty in honor of the occasion; but
when the occasion is past, he that did not
obtain this favor then, no longer gets any: so
is it here likewise: this is the time of
celebration of a victory. For, saith it, "so
often as ye eat this bread, ye do show forth the
Lord's death." Then let us not approach
indifferently, nor imagine that these things are
done in any ordinary sort. But it is in another
sense that we make mention of martyrs, and
this, for assurance that the Lord is not dead:
and this, for a sign that death has received its
death's blow, that death itself is dead.
Knowing these things, let us devise what
consolations we can for the departed, instead of
tears, instead of laments, instead of tombs,
our alms, our prayers, our oblations, that
both they and we may attain unto the promised
blessings, by the grace and loving-kindness of
His only-begotten Son our Lord Jesus
Christ, with Whom to the Father and the Holy
Ghost together be glory, dominion, honor, now
and ever, world without end. Amen.
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