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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? 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 (fwtisqeis), 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, though He saw him
afraid, for all this He said it not. "Thou
shall 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 bow
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. "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 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, until 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, that He is the Son of God." (v.
20.) See, straightway he was: a teacher in
the synagogues. He was not a ashamed of the
change, was not afraid while the very things in
which he was glorious afore-time, the same he
destroyed. Even 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.
(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 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 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 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, test 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
(arethn) 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" (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" (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, 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." Or, (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 (epenqousian), 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." 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. 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 wrought 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 thai 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 fulfiIled, the
Jews took counsel to kill him." (v. 23.)
The Jews again resort to that valid argument
(iskuron sullogismon) 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- (ekeinoi
ch. v. 19) that thou mayest learn the
energetic (arethn) 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." (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 bad
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, 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 loved: * * * and having done ten
thousand wrongs, be 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: 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 bad been taught by the fate of Stephen.
He was no coward, but he was also prudent
(oikonomikos) (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.
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" (Rom. x.
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 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 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 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 twofold
loss, reaching both to ourselves, and to I
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.
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