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ACTS XXI. 39, 40.
"But Paul said, I am a man which am a Jew
of Tarsus, a city in Cilicia, a citizen of no
mean city: and I beseech thee, suffer me to
speak unto the people. And when he had given
him license, Paul stood on the stairs, and
beckoned with the hand unto the' people. And
when there was made a great silence, he spake
unto them in the Hebrew tongue, saying."
Observe how, when he discourses to those that
are without, he does not decline availing
himself of the aids afforded by the laws. Here
he awes the tribune by the name of his city.
And again, elsewhere he said, "Openly,
uncondemned, Romans as we are, they have cast
us into prison." (ch. xix. 37.) For
since the tribune said, "Art thou that
Egyptian?" he immediately drew him off from
that surmise: then, that he may not be thought
to deny his nation, he says at once, "I am a
Jew:" he means his religion? What then? he
did not deny (that he was a Christian): God
forbid: for he was both a Jew and a
Christian, observing what things he ought:
since indeed he, most of all men, did obey the
law: as in fact he elsewhere calls himself,
"Under the law to Christ." (I Cor. ix.
21.) What is this, I pray? The man that
believes in Christ. And when discoursing with
Peter, he says: "We, Jews by
nature.--But I beseech thee, suffer me to
speak unto the people." (Gal. ii. 15.)
And this is a proof, that he does not speak
lies, seeing he takes all as his witnesses.
Observe again how mildly he speaks. This again
is a very strong argument that he is chargeable
with no crime, his being so ready to make his
defence, and his wishing to come to discourse
with the people of the Jews. See a man
well-prepared (tetagmenon andra)!--Mark
the providential ordering of the thing: unless
the tribune had come, unless he had bound him,
he would not have desired to speak for his
defence, he would not have obtained the silence
he did. "Standing on the stairs." Then
there was the additional facility afforded by the
locality, that he should have a high place to
harangue them from--in chains too! What
spectacle could be equal to this, to see Paul,
bound with two chains, and haranguing the
people! (To see him,) how he was not a whit
perturbed, not a whit confused; how, seeing as
he did so great a multitude all hostility against
him, the ruler standing by, he first of all
made them desist from their auger: then, how
prudently (he does this). Just what he does
in his Epistle to the Hebrews, the same he
does here: first he attracts them by the sound
of their common mother tongue: then by his
mildness itself. "He spake unto them," it
says, "in the Hebrew tongue, saying, Men,
brethren, and fathers, hear ye my defence which
I make now unto you." (ch. xxii. 1.)
Mark his address, at once so free from all
flattery, and so expressive of meekness. For
he says not, "Masters," nor "Lords,"
but, "Brethren," just the word they most
liked: "I am no alien from. you," he says,
nor "against you." "Men," he says,
"brethren, and fathers:" this, a term of
honor, that of kindred. "Hear ye," says
he, "my"--he says not, "teaching," nor
"harangue," but, "my defence which I now
make unto you." He puts himself in the posture
of a suppliant. "And when they heard that he
spake in the Hebrew tongue to them, they kept
the more silence." (v. 2.) Do you observe
how the using the same tongue subdued them? In
fact, they had a sort of awe for that language.
Observe also how he prepares the way for his
discourse, beginning thus: "I am verily a man
which am a Jew, born in Tarsus, a city in
Cihcia, yet brought up in this city at the feet
of Gamaliel, and taught according to the
perfect manner of the law of the fathers, and
was zealous toward God, as ye all are this
day." (v. 3.) "I am a man," he says,
"which am a Jew:" which thing they liked most
of all to hear; "born in Tarsus, a city of
Cilicia." That they may not again think him
to be of another nation, he adds his religion:
"but brought up in this city." (p. 282,
note.) He shows how great was his zeal for the
worship, inasmuch as having left his native
city, which was so great and so remote too, he
chose to be brought up here for the Law's
sake. See how from the beginning he attached
himself to the law. But this he says, not only
to defend himself to them, but to show that not
by human intent was he led to the preaching of
the Gospel, but by a Divine power: else,
having been so educated, he would not have
suddenly changed. For if indeed he had been one
of the common order of men, it might have been
reasonable to suspect this: but if he was of the
number of those who were most of all bound by the
law, it was not likely that he Should change
lightly, and without strong necessity. But
perhaps some one may say: "To have been
brought up here proves nothing: for what if thou
camest here for the purpose of trading, or for
some other cause?" Therefore he says, "at
the feet of Gamaliel:" and not simply, "by
Gamaliel," but "at his feet," showing his
perseverance, his assiduity, his zeal for the
hearing, and his great reverence for the man.
"Taught according to the perfect manner of the
law of the fathers." Not simply, "the
law," but "the law of the fathers;" showing
that he was such from the beginning, and not
merely one that knew the Law. All this seems
indeed to be spoken on their side, but in fact
it told against them, since he, knowing the
law, forsook it. "Yes: but what if thou
didst indeed know the law accurately, but dost
not vindicate it, no, nor love it?" "Being
a zealot," he adds: not simply (one that knew
it). Then, since it was a high encomium he
had passed upon himself, he makes it theirs as
well as his, adding, "As ye all are this
day." For he shows that they act not from any
human object, but from zeal for God;
gratifying them, and preoccupying their minds,
and getting a hold upon them in a way that did no
harm. Then he brings forward proofs also,
saying, "and I persecuted this way unto the
death, binding and delivering into prisons both
men and women. As also the high priest doth
bear me witness, and all the estate of the
elders" (v. 4, 5): "How does this
appear." As witnesses he brings forward the
high-priest himself and the eiders. He says
indeed, "Being a zealot, as ye" (Hom.
xix. p. 123): but he shows by his
actions, that he went beyond them. "For I
did not wait for an opportunity of seizing them:
I both stirred up the priests, and undertook
journeys: I did not confine my attacks, as ye
did, to men, I extended them to women also:
"both binding, and casting into prisons both
men and women." This testimony is
incontrovertible; the (unbelief) of the Jews
(is left) without excuse. See how many
witnesses he brings forward, the elders, the
high-priest, and those in the city. Observe
his defence, how it is not of cowardly fear
(for himself, that he pleads), no, but for
teaching and indoctrination. For had not the
hearers been stones, they would have felt the
force of what he was saying. For up to this
point he had themselves as witnesses: the rest,
however, was without witnesses: "From whom
also I received letters unto the brethren, and
went to Damascus, to bring them which were
there bound unto Jerusalem, for to be
punished. And it came to pass, that, as I
made my journey, and was come nigh unto
Damascus about noon, suddenly there shone from
heaven a great light round about me. And I
fell unto the ground, and heard a voice saying
unto me, Saul, Saul, why persecutest thou
Me? And I answered, Who are Thou, Lord?
And he said unto me, I am Jesus of
Nazareth, Whom thou persecutest." (v. 6,
7, 8.) Why then, these very things ought
to have been held worthy of credit, from those
that went before: otherwise he would not have
undergone such a revolution. How if he is only
making a fine story of it, say you? Answer
me, Why did he saddenly fling away all this
zeal? Because he looked for honor? And yet he
got just the contrary. But an easy life,
perhaps? No, nor that either. Well but
something else? Why it is not in the power of
thought to invent any other object. So then,
leaving it to themselves to draw the inference,
he narrates the facts. "As I came nigh," he
says, "unto Damascus, about noonday." See
how great was the excess of the light. What if
he is only making a fine story, say you? Those
who were with him are witnesses, who led him by
the hand, who saw the light. "And they that
were with me saw indeed the light, and were
afraid; but they heard not the voice of Him
that spake to me." (v. 9.) But in another
place he says, "Hearing the voice, but seeing
no man." (Acts ix. 7.) It is not at
variance: no, there were two voices, that of
Paul and the Lord's voice: in that place,
the writer means Paul's voice (Horn. xix.
P. 124, note); as in fact (Paul) here
adds, "The voice of Him that spake unto me.
Seeing no man:" he does not say, that they
did not see the light: but, "no man," that
is, "none speaking," And good reason that it
should be so, since it behooved him alone to
have that voice vouchsafed unto him. For if
indeed they also had heard it, (the miracle)
would not have been so great. Since persons of
grosser minds are persuaded more by sight, those
saw the light, and were afraid. In fact,
neither did the light take so much effect on
them, as it did on him: for it even blinded his
eyes: by that which befel him, (God) gave
them also an opportunity of recovering their
sight, if they had the mind. It seems to me at
least, that their not believing was
providentially ordered, that they might be
unexceptionable witnesses. "And he said unto
me" it says, "I am Jesus of Nazareth,
Whom thou persecutest." (comp. ch. ix.
5.) Well is the name of the city
(Nazareth) also added, that they might
recognize (the Person): moreover, the
Apostles also spoke thus. (ch. ii. 22;
iV. 1O; X. 38.) And Himself bore
witness, that they were persecuting Him.
"And they that were with me saw indeed the
light, and were afraid, but they heard not the
voice of Him that spake to me. And I said,
What shall I do, Lord? And the Lord said
unto me, Arise, and go into Damascus; and
there it shall be told thee of all things which
are appointed for thee to do. And when I could
not see for the glory of that light, being led
by the hand of them that were with me, I came
into Damascus. And one Ananias, a devout man
according to the law, having a good report of
all the Jews which dwelt there, came unto me,
and stood, and said unto me, Brother Saul,
receive thy sight. And the same hour I looked
up upon him. Enter into the city," it says,
"and there it shall be spoken to thee of all
that is appointed for thee to do." (v.
10-13.) Lo! again another witness. And
see how unexceptionable he makes him also.
"And one Ananias," he says, "a devout man
according to the law,"--so far is it from
being anything alien!--"having a good report
of all the Jews that dwelt" (there). "And
I in the same hour received sight." Then
follows the testimony borne by the facts.
Observe how it is interwoven, of persons and
facts; and the persons, both of their own and
of aliens: the priests, the elders, and his
fellow-travellers: the facts, what he did and
what was done to him: and facts bear witness to
facts, not persons only. Then Ananias, an
alien; then the fact itself, the recovery of
sight; then a great prophecy. "And he said,
The God of our fathers hath chosen thee, that
thou shouldest know His will, and see That
Just One." (v. 14.) It is well said,
"'Of the fathers," to show that they were
not Jews, but aliens from the law, and that it
was not from zeal (for the law) that they were
acting."That thou shouldest know HIs
will." Why then His will is this. See how
in the form of narrative it is teaching. "And
see That Just One, and hear the voice of His
mouth. For thou shall be His witness unto all
men of what thou hast seen and heard. And
see," he says, "that Just One." (v.
15.) For the present he says no more than
this: if He is Just, they are guilty. "And
hear the voice of His mouth." See how high he
raises the fact! "For thou shall be His
witness--for this, because thou wilt not
betray the sight and hearing (i.e. "prove
false to")--" both of what thou hast seen,
and of what thou hast heard:" by means of both
the senses he claims his faith, fulness--"to
all men. And now why tarriest thou? arise,
and be baptized, and wash away thy sins,
calling on His name." (v. 16.) Here it
is a great thing he has uttered. For he said
not, "Be baptized in His name:" but,
"calling on the name of Christ." It shows
that He is God: since it is not lawful to
"call upon" any other, save God. Then he
shows also, that he himself was not compelled:
for, "I said," says he, "What must I
do?" Nothing is (left) without witness:
no; he brings forward the witness of a whole
city, seeing they had beheld him led by the
hand. But see the prophecy fuIfiIIed. "To
all men," it is said. For he did become a
witness to Him, and a witness as it ought to
be; by what he suffered, by what he did, and
by what he said. Such witnesses ought we also
to be, and not to betray the things we have been
entrusted withal: I speak not only of
doctrines, but also of the manner of life. For
observe: because he had seen, because he had
heard, he bears witness to all men, and nothing
hindered him. We too bear witness (Mod. text
"have heard") that there is a Resurrection
and numberless good things: we are bound to bear
witness of this to all men. "Yes, and we do
bear witness," you will say, "and do
believe." How; when ye act the contrary?
Say now: if any one should call himself a
Christian, and then having apostatized should
hold with the Jews, would this testimony
suffice? By no means: for men would desire the
testimony which is borne by the actions. Just
so, if we say that there is a Resurrection and
numberless good things, and then despise those
things and prefer the things here, who will
believe us? Not what we say, but what we do,
is what all men look to. "Thou shalt be a
witness," it says, "unto all men:" not only
to the friendly, but also to the unbelievers:
for this is what witnesses are for; not to
persuade those who know, but those who know
not. Let us be trustworthy witnesses. But how
shall we be trustworthy? By the life we lead.
The Jews assaulted him: our passions assault
us, bidding us abjure our testimony. But let
us not obey them: we are witnesses from God.
(Christ) is judged that He is not God: He
has sent us to bear witness to Him. Let us
bear witness and persuade those who have to
decide the point: if we do not bear witness, we
have to answer for their error also. But if in
a court of justice, where worldly matters come
in question, nobody would receive a witness full
of numberless vices, much less here, where such
(and so great) are the matters to be
considered. We say, that we have heard
Christ, and that we believe the things which
He has promised: Show it, say they, by your
works: for your life bears witness of the
contrary--that ye do not believe. Say, shall
we look at the money-getting people, the
rapacious, the covetous? the people that mourn
and wail, that build and busy themselves in all
sorts of things, as though they were never to
die? "Ye do not believe that ye shall die, a
thing so plain and evident: and how shall we
believe you when ye bear witness?" For there
are, there are many men, whose state of mind is
just as if they were not to die. For when in a
lengthened old age they set about building and
planting, when will they take death into their
calculations? It will be no small punishment to
us that we were called to bear witness, but were
not able to bear witness of the things that we
have seen. We have seen Angels with our eyes,
yea, more clearly than those who have
(visibly) beheld them. We shall be (Mud.
text "Then let us be") witnesses to Christ:
for not those only are "martyrs," (or
witnesses, whom we so call), but ourselves
also. This is why they are called martyrs,
because when bidden to abjure (the faith),
they endure all things, that they may speak the
truth: and we, when we are bidden by our
passions to abjure, let us not be overcome.
Gold saith: Say that Christ is not Christ.
Then listen not to it as to God, but despise
its biddings. The evil lusts "profess that
they know God, but in works they deny Him."
(Tit. i. 16.) For this is not to
witness, but the contrary. And indeed that
others should deny, (Him) is nothing
wonderful: but that we who have been called to
bear witness should deny Him, is a grievous and
a heinous thing: this of all things does the
greatest hurt to our cause. "It shall be to
(your)selves for a testimony." (Luke xxi.
13), He saith: but (this is) when we
ourselves stand to it firmly. If we would all
bear witness to Christ, we should quickly
persuade the greater number of the heathen. It
is a great thing, my beloved, the life (one
leads). Let a man be savage as a beast, let
him openly condemn thee on account of thy
doctrine, yet he secretly approves, yet he will
praise, yet he will admire. For say, whence
can an excellent life proceed? From no source,
except from a Divine Power working in us.
"What if there be heathen also of such a
character?" If anywhere any of them be such,
it is partly from nature, partly from
vainglory. Wilt thou learn what a brilliancy
there is in a good life, what a force of
persuasion it has? Many of the heretics have
thus prevailed, and while their doctrines are
corrupt, yet the greater part of men out of
reverence for their (virtuous) life did not go
on to examine their doctrine: and many even
condemning them on account of their doctrine,
reverence them on account of their life: not
rightly indeed, but still so it is, that they
do thus feel (towards them). This has brought
slanders on the awful articles of our creed,
this has turned everything upside down, that no
one takes any account of good living: this is a
mischief to the faith. We say that Christ is
God; numberless other arguments we bring
forward, and this one among the rest, that He
has persuaded all men to live rightly: but this
is the case with few. The badness of the life
is a mischief to the doctrine of the
Resurrection, to that of the immortality of the
soul, to that of the Judgment: many other
(false doctrines) too it draws on with itself,
fate, necessity, denial of a Providence. For
the soul being immersed in numberless vices, by
way of consolations to itself tries to devise
these, that it may not be pained in having to
reflect that there is a Judgment, and that
virtue and vice lie in our own power. (Such
a) life works numberless evils, it makes men
beasts, and more irrational than beasts: for
what things are in each several nature of the
beasts, these it has often collected together in
one man, and turned everything upside down.
This is why the devil has brought in the
doctrine of Fate: this is why he has said that
the world is without a Providence (Hom. ii.
p. 15): this is why he advances his
hypothesis of good natures, and evil natures,
and his hypothesis of evil (uncreated and)
without beginning, and material (in its
essence): and, in short, all the rest of it,
that he may ruin our life. For it is not
possible for a man who is of such a life either
to recover himself from corrupt doctrines, or to
remain in a sound faith: but of inevitable
necessity he must receive all this. For I do
not think, for my part, that of those who do
not live aright, there could be easily found any
who do not hold numberless satanical
devices--as, that there is a nativity (or
birth-fate) (lenesis), that things happen at
random, that all is hap-hazard and
chancemedley. Wherefore I beseech you let us
have a care for good living, that we may not
receive evil doctrines. Cain received for
punishment that he should be (ever) groaning
and trembling. (Gen. iv. 14.) Such are
the wicked, and being conscious within
themselves of numberless bad things, often they
start out of their sleep, their thoughts are
full of tumult, their eyes full of
perturbation; everything is fraught for them
with misgivings, everything alarms them, their
soul is replete with grievous expectation and
cowardly apprehension, contracted with impotent
fear and trembling. Nothing can be more
effeminate than such a soul, nothing more
inane. Like madmen, it has no
self-possession. For it were well for it that
in the enjoyment of calm and quiet it were
enabled to take knowledge of its proper
nobility. But when all things terrify and throw
it into perturbation, dreams, and words, and
gestures, and forebodings, indiscriminately,
when will it be able to look into itself, being
thus troubled and amazed? Let us therefore do
away with its fear, let us break asunder its
bonds. For were there no other punishment,
what punishment could exceed this--to be living
always in fear, never to have confidence, never
to be at ease? Therefore knowing these things
assuredly, let us keep ourselves in a state of
calm and be careful to practise virtue, that
maintaining both sound doctrines and an upright
life, we may without offence pass through this
life present, and be enabled to attain unto the
good things which God hath promised to them that
love Him, through the grace and mercy of His
only-begotten Son, with Whom to the Father
and the Holy Ghost together be glory, might,
honor, now and ever, world without end.
Amen.
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