Paul’s conversion and zeal. Peter heals Eneas and raises up Tabitha to life.
Saul not content to persecute so cruelly in Hierusalem, 3 is in the vvay to Damascus told by our Lord IESVS of his vaine attempt, and miraculously conuerted to be an Apostle: and after great penance, restored to his sight by Ananias, and baptized. 20 And presently he dealeth mightily against the Ievves, prouing IESVS to be Christ, to their great admiration. 23 But such is their obstinacie, that they lay al Damascus to kil him, 26 From thence he goeth to Hierusalem, and there ioyneth vvith the Apostles, and againe by the obstinate Ievves his death is sought. 31 The Church being novv grovven ouer al Ievvrie, Galilee, and Samaria, Peter visiteth al: and in his visitation, 33 healing a lameman, 36 and raising a dead vvoman, conuerteth very many.
1And Saul, as yet breathing out threatenings and slaughter against the disciples of the Lord, went to the high priestMa Saulo tuttora spirante minacce, e strage contro i discepoli del Signore, si presentò al principe de' Sacerdoti.AND Saul as yet breathing forth threatenings and slaughter against the disciples of our Lord, came to the high priest,Saulus autem adhuc spirans minarum et cædis in discipulos Domini, accessit ad principem sacerdotum, 2And asked of him letters to Damascus, to the synagogues: that if he found any men and women of this way, he might bring them bound to Jerusalem.E gli domandò lettere per Damasco alle sinagoghe: affine di menar legati a Gerusalemme quanti avesse trovati di quella professione, uomini, e donne.and asked letters of him vnto Damascus to the synagogs, that if he had found any men and vvomen of this vvay, he might bring them bound vnto Hierusalem.et petiit ab eo epistolas in Damascum ad synagogas: ut si quos invenisset hujus viæ viros ac mulieres, vinctos perduceret in Jerusalem. 3And as he went on his journey, it came to pass that he drew nigh to Damascus. And suddenly a light from heaven shined round about him.E nell'andare successe, che avvicinandosi egli a Damasco, di repente una luce del cielo gli folgoreggiò d'intorno.And as he vvent on his iourney, it chaunced that he drevv nigh to Damascus: and sodenly a light from heauen shined round about him.Et cum iter faceret, contigit ut appropinquaret Damasco: et subito circumfulsit eum lux de cælo. 4And falling on the ground, he heard a voice saying to him: Saul, Saul, why persecutest thou me?E caduto per terra udì una voce, che gli disse: Saulo, Saulo, perché mi perseguiti?And falling on the ground, he heard a voice saying to him, Saul, Saul vvhy persecutest thou me?Et cadens in terram audivit vocem dicentem sibi: Saule, Saule, quid me persequeris ? 5Who said: Who art thou, Lord? And he: I am Jesus whom thou persecutest. It is hard for thee to kick against the goad.Ed egli rispose: Chi se' tu Signore? Ed egli: Io sono Gesù, cui tu perseguiti: dura cosa è per te il ricalcitrare contro il pungolo.Vvho said, Vvho art thou Lord? And he, I am IESVS vvhom thou doest persecute, it is hard for thee to kicke against the pricke.Qui dixit: Quis es, domine ? Et ille: Ego sum Jesus, quem tu persequeris: durum est tibi contra stimulum calcitrare. 6And he, trembling and astonished, said: Lord, what wilt thou have me to do?Ed egli tremante, e attonito, disse: Signore che vuoi tu, ch'io faccia?And trembling and being astonied he said, Lord, vvhat vvilt thou haue me to doe?Et tremens ac stupens dixit: Domine, quid me vis facere ?
7And the Lord said to him: Arise and go into the city; and there it shall be told thee what thou must do. Now the men who went in company with him stood amazed, hearing indeed a voice but seeing no man.Ed il Signore a lui: Levati su, ed entra in città, e ivi ti sarà detto quel, che tu debba fare. E quei, che le accompagnavano, se ne stavano stupefatti, udendo la voce, ma non vedendo alcuno.And our Lord to him, Arise, and goe into the citie, and it shal be told thee vvhat thou must doe. But the men that vvent in companie vvith him, stood amased, hearing the voice, but seeing no man.Et Dominus ad eum: Surge, et ingredere civitatem, et ibi dicetur tibi quid te oporteat facere. Viri autem illi qui comitabantur cum eo, stabant stupefacti, audientes quidem vocem, neminem autem videntes. 8And Saul arose from the ground: and when his eyes were opened, he saw nothing. But they, leading him by the hands, brought him to Damascus.E Saulo si alzò da terra, e avendo gli occhi aperti, non vedeva niente. Ma menandolo a mano, lo condussero in Damasco.And Saul rose vp from the ground, and his eies being opened, he savv nothing. And they dravving him by the hādes, brought him into Damascus.Surrexit autem Saulus de terra, apertisque oculis nihil videbat. Ad manus autem illum trahentes, introduxerunt Damascum. 9And he was there three days without sight: and he did neither eat nor drink.E quivi tre giorni stette senza vedere, e non mangiò, né bevve.And he vvas three daies not seeing, and he did neither eate nor drinke.Et erat ibi tribus diebus non videns, et non manducavit, neque bibit. 10Now there was a certain disciple at Damascus, named Ananias. And the Lord said to him in a vision: Ananias, And he said: Behold I am here, Lord.Ed era in Damasco un certo discepolo per nome Anania: cui in visione il Signore disse: Anania. Ed egli rispose: Eccomi, Signore.And there vvas a certaine disciple at Damascus, named Ananias: and our Lord said to him in a vision, Ananias. But he said, Loe, here I am Lord.Erat autem quidam discipulus Damasci, nomine Ananias: et dixit ad illum in visu Dominus: Anania. At ille ait: Ecce ego, Domine. 11And the Lord said to him: Arise and go into the street that is called Strait and seek in the house of Judas, one named Saul of Tarsus. For behold he prayeth.E il Signore a lui: Alzati, e va nella contrada chiamata la Diritta: e cerca in casa di Giuda uno di Tarso, che si chiama Saulo: imperocché ei già fa orazione.And our Lord to him, Arise, & goe into the streate that is called Straight: and seeke in the house of Iudas, one named Saul of Tarsus. for behold he prayeth. (Et Dominus ad eum: Surge, et vade in vicum qui vocatur Rectus: et quære in domo Judæ Saulum nomine Tarsensem: ecce enim orat.
12(And he saw a man named Ananias coming in and putting his hands upon him, that he might receive his sight.)(E ha veduto in visione un uomo di nome Anania, andare a imporgli le mani, affinchè ricuperi la vista).And he savv a man named Ananias, comming in and imposing handes vpon him for to receiue his sight.)(Et vidit virum Ananiam nomine, introëuntem, et imponentem sibi manus ut visum recipiat.) 13But Ananias answered: Lord, I have heard by many of this man, how much evil he hath done to thy saints in Jerusalem.E Anania rispose: Signore, da molti ho sentito dir di quest'uomo, quanti mali abbia fatti a' tuoi Santi in Gerusalemme:But Ananias ansvvered, Lord, I haue heard by many of this man, hovv much euil he hath done to thy sainctes in Hierusalem:Respondit autem Ananias: Domine, audivi a multis de viro hoc, quanta mala fecerit sanctis tuis in Jerusalem: 14And here he hath authority from the chief priests to bind all that invoke thy name.E qui egli ha autorità da' principi de' sacerdoti di legare tutti quelli, che invocano il tuo nome.and here he hath authoritie from the cheefe priests to binde al that inuocate thy name.et hic habet potestatem a principibus sacerdotum alligandi omnes qui invocant nomen tuum. 15And the Lord said to him: Go thy way: for this man is to me a vessel of election, to carry my name before the Gentiles and kings and the children of Israel.Ma il Signore gli disse: Va' che costui è uno strumento eletto da me a portare il nome mio dinanzi alle genti, e ai re, e a' figliuoli d'Israele.And our Lord said to him, Goe, for a vessel of election is this man 〈…〉 carie my name before the Gentiles, and kinges, 〈…〉 children of Israël.Dixit autem ad eum Dominus: Vade, quoniam vas electionis est mihi iste, ut portet nomen meum coram gentibus, et regibus, et filiis Israël. 16For I will shew him how great things he must suffer for my name’s sake.Imperocché io gli farò vedere, quanto debba egli patire per il nome mio.For I vvil shevv him hovv great 〈…〉 must suffer for my name.Ego enim ostendam illi quanta oporteat eum pro nomine meo pati. 17And Ananias went his way and entered into the house. And laying his hands upon him, he said: Brother Saul, the Lord Jesus hath sent me, he that appeared to thee in the way as thou camest, that thou mayest receive thy sight and be filled with the Holy Ghost.Andò Anania, ed entrò nella casa: e impostegli le mani, disse: Fratello Saulo, mi ha mandato il Signore Gesù, che ti appari nella strada, per cui venivi, affinchè ricuperi la vista, e sii ripieno di Spirito santo.And Ananias vvent, and entred into the house: and imposing handes vpon him, he said, Brother Saul, our Lord IESVS hath sent me, he that appeared to thee in the vvay that thou camest: that thou maiest see and be filled vvith the holy Ghost.Et abiit Ananias, et introivit in domum: et imponens ei manus, dixit: Saule frater, Dominus misit me Jesus, qui apparuit tibi in via qua veniebas, ut videas, et implearis Spiritu Sancto.
18And immediately there fell from his eyes as it were scales: and he received his sight. And rising up, he was baptized.E subito caddero dagli occhi di lui certe come scaglie, o ricuperò la vista: e alzatosi fu battezzato.And forthvvith there fel from his eies as it vvere scales, and he receiued sight. and rising he vvas baptized.Et confestim ceciderunt ab oculis ejus tamquam squamæ, et visum recepit: et surgens baptizatus est. 19And when he had taken meat, he was strengthened. And he was with the disciples that were at Damascus, for some days.E cibatosi ripigliò le forze. E li stette alcuni dì co' discepoli, che erano a Damasco.And vvhen he had taken meate, he vvas strengthened. And he vvas vvith the disciples that vvere at Damascus, for certaine daies.Et cum accepisset cibum, confortatus est. Fuit autem cum discipulis qui erant Damasci per dies aliquot. 20And immediately he preached Jesus in the synagogues, that he is the son of God.E immediatamente nelle sinagoghe predicava Gesù, dicendo: Questi è il Figliuolo di Dio.And incontinent entring into the synagogs, he preached IESVS, that this is the sonne of God.Et continuo in synagogis prædicabat Jesum, quoniam hic est Filius Dei. 21And all that heard him were astonished and said: Is not this he who persecuted in Jerusalem those that called upon this name and came hither for that intent, that he might carry them bound to the chief priests?E restavano stupefatti tutti que' che l'udivano, e dicevano: Non è egli colui, che in Gerusalemme dispergeva quelli, che invocano questo nome, ed è qua venuto a questo fine di condurli legati ai principi de' sacerdoti?And al that heard, vvere astonied, and said, Is not this he that expugned in Hierusalem those that inuocated this name: and came hither to this purpose that he might bring them bound to the cheefe priests?Stupebant autem omnes qui audiebant, et dicebant: Nonne hic est qui expugnabat in Jerusalem eos qui invocabant nomen istud: et huc ad hoc venit, ut vinctos illos duceret ad principes sacerdotum ? 22But Saul increased much more in strength and confounded the Jews who dwelt at Damascus, affirming that this is the Christ.Ma Saulo sempre più si faceva forte, e confondeva i Giudei abitanti in Damasco, dimostrando, che quello, è il Cristo.But Saul vvaxed mightie much more, and confounded the Ievves that dvvelt at Damascus, affirming that this is CHRIST.Saulus autem multo magis convalescebat, et confundebat Judæos qui habitabant Damasci, affirmans quoniam hic est Christus. 23And when many days were passed, the Jews consulted together to kill him.Passato poi lungo spazio di tempo, fecero risoluzione gli Ebrei di ucciderlo.And vvhen many daies vvere passed, the Ievves consulted that they might kil him.Cum autem implerentur dies multi, consilium fecerunt in unum Judæi ut eum interficerent.
24But their lying in wait was made known to Saul. And they watched the gates also day and night, that they might kill him.E Saulo riseppe le loro insidie. Ed eglino facevan guardia alle porte di, e notte per ammazzarlo.But their conspiracie came to Sauls knovvledge. And they kept the gates also day and night, that they might kil him.Notæ autem factæ sunt Saulo insidiæ eorum. Custodiebant autem et portas die ac nocte, ut eum interficerent. 25But the disciples, taking him in the night, conveyed him away by the wall, letting him down in a basket.Ma i discepoli lo preser di notte tempo, e lo miser giù dalla muraglia, calandolo in una sporta.But the disciples taking him in the night, conueied him avvay by the vvall, letting him dovvne in a basket.Accipientes autem eum discipuli nocte, per murum dimiserunt eum, submittentes in sporta. 26And when he was come into Jerusalem, he essayed to join himself to the disciples: and they all were afraid of him, not believing that he was a disciple.Ed essendo egli andato a Gerusalemme, cercava di unirsi con i discepoli, ma tutti avevan paura di lui, non credendo, ch'ei fosse discepolo.And vvhen he vvas come into Hierusalem, he assaied to ioyne him self to the disciples, & al feared him, not beleeuing that he vvas a disciple.Cum autem venisset in Jerusalem, tentabat se jungere discipulis, et omnes timebant eum, non credentes quod esset discipulus. 27But Barnabas took him and brought him to the apostles and told them how he had seen the Lord, and that he had spoken to him: and how in Damascus he had dealt confidently in the name of Jesus.Ma Barnaba presolo seco lo menò agli Apostoli: ed espose loro, come egli avesse veduto per istrada il Signore, il quale gli avea parlato, e come in Damasco predicato avesse con libertà nel nome di Gesù.But Barnabas tooke him & brought him to the Apostles, and told them hovv in the vvay he had seen our Lord, and that he spake vnto him, and hovv in Damascus he dealt confidently in the name of IESVS.Barnabas autem apprehensum illum duxit ad Apostolos: et narravit illis quomodo in via vidisset Dominum, et quia locutus est ei, et quomodo in Damasco fiducialiter egerit in nomine Jesu. 28And he was with them, coming in and going out in Jerusalem and dealing confidently in the name of the Lord.E andava, e stava con essi in Gerusalemme, predicando liberamente nel nome del Signore.And he vvas vvith them going in and going out in Hierusalem, and dealing confidently in the name of our Lord.Et erat cum illis intrans et exiens in Jerusalem, et fiducialiter agens in nomine Domini.
29He spoke also to the Gentiles and disputed with the Greeks. But they sought to kill him.E parlava anche co' Gentili, e disputava co' Greci: ma quelli cercavano d'ucciderlo.He spake also to the Gentiles, and disputed vvith the Greekes: but they sought to kil him.Loquebatur quoque gentibus, et disputabat cum Græcis: illi autem quærebant occidere eum. 30Which when the brethren had known, they brought him down to Cæsarea and sent him away to Tarsus.Lo che risaputosi da' fratelli, lo accompagnarono a Cesarea, e indi lo inviarono a Tarso.Vvhich vvhen the brethren had knovven, they brought him dovvné to Caesaréa, and sent him avvay to Tarsus.Quod cum cognovissent fratres, deduxerunt eum Cæsaream, et dimiserunt Tarsum. 31Now, the church had peace throughout all Judea and Galilee and Samaria: and was edified, walking in the fear of the Lord: and was filled with the consolation of the Holy Ghost.La Chiesa adunque per tutta la Giudea, e Galilea, e Samaria avendo pace, si edificava, e camminava nel timor del Signore, ed era ricolma della consolazione dello Spirito santo.The ⸬ CHVRCH truely through al Ievvrie & Galilee and Samaria had peace, & vvas edified, vvalking in the feare of our Lord, and vvas replenished vvith the consolation of the holy Ghost.Ecclesia quidem per totam Judæam, et Galilæam, et Samariam habebat pacem, et ædificabatur ambulans in timore Domini, et consolatione Sancti Spiritus replebatur. 32And it came to pass that Peter, as he passed through, visiting all, came to the saints who dwelt at Lydda.Or avvenne, che Pietro visitandole tutte, giunse ai Santi, che abitavano in Lidda.And it came to passe, that Peter as he passed through al, came to the saincts that dvvelt at Lydda.Factum est autem, ut Petrus dum pertransiret universos, deveniret ad sanctos qui habitabant Lyddæ. 33And he found there a certain man named Eneas, who had kept his bed for eight years, who was ill of the palsy.Ed ivi trovò un uomo per nome Enea, che da otto anni giaceva in letto, essendo paralitico.and he found there a certaine man named Aeneas, lying in his bed from eight yeres before, vvho had the palsey.Invenit autem ibi hominem quemdam, nomine Æneam, ab annis octo jacentem in grabato, qui erat paralyticus. 34And Peter said to him: Eneas, the Lord Jesus Christ healeth thee. Arise and make thy bed. And immediately he arose.Cui disse Pietro: Enea, ti risana il Signor Gesù Cristo: levati su, e aggiustati il letto. E quegli subito si rizzò.And Peter said to him, Aeneas, our Lord IESVS CHRIST heale' thee: arise, and make thy bed. And incontinent he arose.Et ait illi Petrus: Ænea, sanat te Dominus Jesus Christus: surge, et sterne tibi. Et continuo surrexit.
35And all that dwelt at Lydda and Saron saw him: who were converted to the Lord.E lo videro tutti gli abitatori di Lidda, e della Sarona: i quali si convertirono al Signore.And al that dvvelt at Lydda and Satóna, savv him: vvho conuerted to our Lord.Et viderunt eum omnes qui habitabant Lyddæ et Saronæ: qui conversi sunt ad Dominum. 36And in Joppe there was a certain disciple named Tabitha, which by interpretation is called Dorcas. This woman was full of good works and almsdeeds which she did.In Joppe poi vi era una certa discepola, per nome Tabita, che interpretato vuol dir Dorcade. Ella era piena di buone opere, e di limosine, che faceva.And in Ioppé there vvas a certaine disciple named Tabitha, vvhich by interpretation is called Dorcas. This vvomā vvas ful of good vvorkes and almes-deedes vvhich she did.In Joppe autem fuit quædam discipula, nomine Tabitha, quæ interpretata dicitur Dorcas. Hæc erat plena operibus bonis et eleemosynis quas faciebat. 37And 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.Ed avvenne, che in que' dì ammalatasi morì. E lavata che l'ebbero, la posero nel cenacolo.And it came to passe in those daies, that she vvas sicke and died. Vvhom vvhen they had vvashed, they laid her in an vpper chamber.Factum est autem in diebus illis ut infirmata moreretur. Quam cum lavissent, posuerunt eam in cœnaculo. 38And forasmuch as Lydda was nigh to Joppe, the disciples, hearing that Peter was there, sent unto him two men, desiring him that he would not be slack to come unto them.Ed essendo Lidda vicino a Joppe, i discepoli avendo sentito, che quivi Pietro si ritrovava, gli mandaron due uomini, che lo pregassero: Non ti paia greve di venir sino a noi.And vvhereas Lydda vvas nigh to Ioppé, the disciples hearing that Peter vvas in it, they sent tvvo men vnto him, desiring him, Be not loth to come so farre as to vs.Cum autem prope esset Lydda ad Joppen, discipuli, audientes quia Petrus esset in ea, miserunt duos viros ad eum, rogantes: Ne pigriteris venire ad nos. 39And Peter rising up went with them. And when he was come, they brought him into the upper chamber. And all the widows stood about him, weeping and shewing him the coats and garments which Dorcas made them.E Pietro si alzò, e andò con essi. E arrivalo che fu lo condussero al cenacolo: e gli furono intorno tutte le vedove piangenti, le quali gli mostravano le tonache, e le vesti, che Dorcade faceva per esse.And Peter rising vp came vvith them. And vvhen he vvas come, they brought him into the vpper chamber: and al the vvidovves stoode about him vveeping, and shevving him the coates and garments vvhich Dorcas made them.Exsurgens autem Petrus, venit cum illis. Et cum advenisset, duxerunt illum in cœnaculum: et circumsteterunt illum omnes viduæ flentes, et ostendentes ei tunicas et vestes quas faciebat illis Dorcas.
40And they all being put forth, Peter, kneeling down, prayed. And turning to the body, he said: Tabitha, arise. And she opened her eyes and, seeing Peter, sat up.Ma Pietro, fatti uscir tutti fuora, piegate le ginocchia orò: e rivoltosi al corpo, disse: Tabita, levati su. Ed ella apri i suoi occhi, e veduto che ebbe Pietro, si mise a sedere.And al being put forth, Peter falling on his knees praied, and turning to the body he said: Tabitha, arise. And she opened her eies: and seeing Peter, she sate vp.Ejectis autem omnibus foras, Petrus ponens genua oravit: et conversus ad corpus, dixit: Tabitha, surge. At illa aperuit oculos suos: et viso Petro, resedit. 41And giving her his hand, he lifted her up. And when he had called the saints and the widows, he presented her alive.E datale mano la fece alzare. E chiamati i Santi, e le vedove la presentò loro viva.And giuing her his hand, he lifted her vp. And vvhen he had called the saincts and the vvidovves, he presented her aliue.Dans autem illi manum, erexit eam. Et cum vocasset sanctos et viduas, assignavit eam vivam. 42And it was made known throughout all Joppe. And many believed in the Lord.E si seppe ciò per tutta Joppe: e molti credettero nel Signore.And it vvas made knovven through out al Ioppé: and many beleeued in our Lord.Notum autem factum est per universam Joppen: et crediderunt multi in Domino. 43And it came to pass that he abode many days in Joppe, with one Simon a tanner.E ne avvenne, che si fermò molti giorni in Joppe in casa di un certo Simone cuoiaio.And it came to passe that he abode many daies in Ioppé, vvith one Simon a tanner.Factum est autem ut dies multos moraretur in Joppe, apud Simonem quemdam coriarium.
9:1
about the year A.D. 34.
9:4
St. Augustine
Why dost thou persecute me? My disciples, my brothers, and my friends. The head speaks for the members, and by a figure of speech, calls them itself. (St. Augustine, in Ps. xxx.)
Here Jesus Christ identifies himself with his Church, as on a former occasion, when he said: he that heareth you, heareth me; and he that despiseth you, despiseth me. (Luke 10:16.)
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Witham
To kick against the goad. Others translate against the pricks; others, against the sting. The metaphor is taken from oxen kicking, when pricked to go forward. (Witham)
9:7
Haydock
There it shall be told thee, etc. The Almighty having established a Church, and ministry, the depositories of his doctrines, does not, even on this extraordinary occasion, transgress his own laws; but sends him to the ministers of religion, that instruction may be imparted through them, as through its proper channel. This observation is worthy the notice of the self-inspired of the present day, who pretend to receive their light direct from heaven. Nothing can be more opposite to the spirit of the gospel than such delusion. (Haydock)
Hear the great St. Augustine: "Paul, though with the divine and heavenly voice prostrated and instructed, yet was sent to a man to receive the sacraments, and to be joined to the Church." (De Doct. Chris. lib. 1:in proem.)
Calmet
Hearing, etc. This may be reconciled with what is said in the 22nd chapter by supposing they heard only St. Paul speak, or heard only a confused noise, which they could not understand. (Calmet)
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9:9
St. Chrysostom
Three days. During the time, he neither eat nor drank, to testify his sorrow for his past conduct. He likewise spent the time in prayer, to prepare himself for the reception of grace. (St. Chrysostom, hom. xix.)
9:12
Witham
And he saw a man, etc. This verse, which is by way of a parenthesis, contains the words of the historian, St. Luke, telling us what St. Paul saw in a vision, and what the Spirit at the same time revealed to Ananias. (Witham)
Menochius
This verse is a parenthesis. It contains not the words of Christ to Ananias, but St. Luke here relates what was shewn to Paul, at the time Ananias entered. This vision was shewn to him, that he might know Ananias was sent by God. (Menochius)
9:15
Witham
A vessel of election. A chosen elect vessel, and minister of the gospel. (Witham)
Skeous ekloges, an organ, or instrument. Thus Polybius uses the word, speaking of Damocles, ode en uperetikon skeuos, he was an excellent and choice character.
9:17
Witham
Laying his hands on him. This imposition of hands, made use of on different occasions, was to pray that he might receive his sight, as well as the grace of the Holy Ghost, which God sometimes gave to persons not yet baptized, as to Cornelius. (Acts 10:44.) (Witham)
Calmet
This imposition of hands, was not the same as that, by which the faithful were confirmed, or ordained ministers, but a ceremony commonly used by the apostles to restore health to the sick. If Saul, in consequence, receives the Holy Ghost, it was an extraordinary miraculous event, which was not an unfrequent circumstance in the infancy of Christianity. The Almighty, who establishes the laws of grace, can dispense with them himself whenever he pleases. (Calmet)
9:23
Witham
When many days were passed. By the account St. Paul gives of himself, (Galatians 1.) soon after his conversion he went into Arabia, and about three years after he might come to Damascus. Then it seems to have happened that they were for killing him, for becoming a Christian; and the brethren saved his life, by conveying him down the walls of the town in a basket. After this, he went to Jerusalem, where the disciples knew little of him, and were afraid of him, till St. Barnabas introduced him to the apostles, and gave an account of his conversion. (Witham)
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9:29
Witham
He spoke also to the Gentiles,[Ver. 29. Loquebatur quoque Gentibus, et disputabat cum Graecis. In almost all Greek copies, there is nothing for Gentibus, and we only read, he spoke and disputed with the Grecians, or Hellenists; pros tous Ellenistas. See Acts 6:1.] and disputed with the Grecians, or Hellenists. See Acts 6:1. By the Gentiles, many understand those who had been Gentiles, and were become proselytes or converts to the Jewish religion, and not those who still remained Gentiles. And by the Greeks, or Hellenists, they understand Jews, who had lived in places where they spoke Greek, or Hellenists, they understand Jews, who had lived in places where they spoke Greek, not Syriac, whom St. Paul endeavoured to convert to the Christian faith. (Witham)
9:31
The Church visibly proceedeth still with much comfort and patience; she is perfected by persecution, and by means of the promised infallible protection, she has ever proved herself invulnerable to all the envenomed shafts of her adversaries.
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9:36
Bible de Vence
Tabitha, in Syriac, means the same as Dorcas in Greek, that is, a wild goat. (Bible de Vence)
Bristow
See here the powerful effects of good works, and alms-deeds; they reach even to the next life. (Bristow)
Hence that of the wise man, alms free from death.
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Washed. This custom of washing the dead was observed among the Greeks, Romans, Hebrews, and most other nations. It is still practised in monasteries, and formerly was observed with much ceremony. St. Chrysostom observes, that our Saviour's body was washed and embalmed. The same custom is mentioned in Homer and Virgil: Corpusque lavant frigentis, et ungunt.
And again, Date, vulnera lymphis abluam.
Aeneid. 4:
Tertullian, in his Apology, testifies, that the Christians performed that office to the dead. It was a proof of their respect for the image of God impressed upon his creature, and for the character of Christian, which these persons have borne during their lives. It was likewise a sign of the confidence they had in a future resurrection.
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Chiton was the under garment, Imation the upper.
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And having put them all out, not to disturb him while he prayed.
Witham
Sat up, raised herself a little: and Peter taking her by the hand, lifted her quite up, and calling in the company, presented her to them alive and well. (Witham)
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Denis the Carthusian
Raising the dead to life can only be the work of God. This woman was raised to life for the comfort of the faithful, and the conversion of others. She herself might likewise have an opportunity of acquiring greater merit, otherwise the repose of another life is preferable to a return to the miseries of this world. (Denis the Carthusian)
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In the Greek is added: instructing the new converts, and fortifying them in the faith they had just embraced.
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Concordance Act. 22, 4 Gal. 1, 13.
In the liturgy The Epistle vpō the Conuersion of S. Paul Ian. 25.
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Concordance 1. Cor. 15, 8.
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The heretikes that conclude CHRIST so in heauen that he cā be no where els til the day of Iudgement, shal hardly resolue a mā that would know where CHRIST was when he appeared here in the way, and spake these words to Saul.
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Paul also him self, though with the diuine and heauenly voice prostrated and instructed, yet was sent to a man to receiue the Sacraments, & to be ioyned to the Church. August. de doct. Chr. lib. 1. in Pr••m.
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Concordance 2 Cor. 11, 32.
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The Church visibly procedeth still vvith much comfort & manifold increase euen by persecution.
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healeth
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Behold good vvorkes and almes-deedes, & the force thereof reaching euen to the next life.
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The praiers of our Almes folke & beadsmen may do vs great good euē after our departure. For if they procured her temporal life, much more may they helpe vs to Gods mercie and to release of punishment in Purgatorie.
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Tertullian † AD 220 On Baptism 13
… there shall be demonstrated to thee what thou oughtest to do,” to wit—be baptized, which was the only thing lacking to him. That point excepted, he had sufficiently learnt and believed “the Nazarene” to be “the Lord, the Son of God.”
St Basil the Great † AD 379 The Letters 237
… He has summoned a synod of wicked men in mid-winter in Galatia. He has deposed Hypsinus and set up Ecdicius in his place. He has ordered the removal of my brother on the accusation of one man, and that one quite insignificant. Then, after being occupied for some little time about the army, he came to us again breathing rage and slaughter,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 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.” (
St Augustine of Hippo † AD 430 The Correction of the Donatists 6
… and since he had been wont to see nothing with his eyes open, if they had remained unharmed, the Scripture would not tell us that at the imposition of Ananias’ hands, in order that their sight might be restored, there fell from them as it had been scales, by which the sight had been obscured.
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.37
… Tell me, I beseech you, what good, Paul, while he was as yet Saul, willed, and not rather great evils, when breathing out slaughter he went, in horrible darkness of mind and madness, to lay waste the Christians?
St Augustine of Hippo † AD 430 The Harmony of the Gospels 1.10
… of the Holy Spirit from heaven, after many Jews had been converted and had shown marvellous faith, after the stoning of Stephen the deacon and martyr, and when Paul still bore the name Saul, and was grievously persecuting those who had become believers in Christ, did Christ call that man [by a voice] from heaven, and made him His disciple and apostle.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.3
… So when he who was afterwards Paul, was Saul, he was proud, at that time a persecutor of the innocent, at that time a waster of the Church. For he had received letters from the chief priests (burning as he was with zeal for the synagogue, and persecuting the Christian name), that he might show up whatever Christians he should find, to be punished.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.12
… Something further I will say, which we are wont to hear from physicians, or to experience in sick persons. Hyssop, they say, is proper for purging the lungs. In the lung is wont to be noted pride: for there is inflation, there breathing. It was said of Saul the persecutor as of Saul the proud, that he was going to bind Christians, breathing slaughter:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.11
… For what good thing did he, whence he might deserve of God? Did he not hate His Saints unto death?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.14
… In what manner shall they go around? By preaching. Saul out of a wolf was made a dog at evening, that is, being late converted by the crumbs of his Lord, in His grace he ran, and went around the city.
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Tertullian † AD 220 On Prayer 11
… How will he appease his Father who is angry with his brother , when from the beginning “all anger” is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, “And be not angry in the way.” He warned us , to be sure, at that time (for elsewhere our Discipline is called “the Way”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 42
… i. 8 .) For since he had promised to go to Corinth, he excuses himself on the score of having loitered, and mentions the trial relating the affair of Demetrius. “There arose no small stir about the Way.”
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Tertullian † AD 220 The Five Books Against Marcion 5.1
… Indeed, when I hear that this man was chosen by the Lord after He had attained His rest in heaven, I feel that a kind of improvidence is imputable to Christ, for not knowing before that this man was necessary to Him; and because He thought that he must be added to the apostolic body in the way of a fortuitous encounter
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.1.5
14. In addition to these, Paul, that “chosen vessel,” “not of men neither through men, but by the revelation of Jesus Christ himself and of God the Father who raised him from the dead,” was appointed an apostle, being made worthy of the call by a vision and by a voice which was uttered in a revelation from heaven.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.14
… the one heard the divine voice and was cleansed by a live coal for his prophetic office, and the other was known before his formation and sanctified before his birth. Paul, also, while yet a persecutor, who became the great herald of the truth and teacher of the Gentiles in faith, was surrounded by a light
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… or else would feel and say with Manoah “We are undone O wife, we have seen God,” although it was God only in his fancy; or like Peter would send Jesus out of the boat, as being ourselves unworthy of such a visit; and when I say Peter, I am speaking of the man who walked upon the waves; or like Paul would be stricken in eyes,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… It was Light that was the beauty of the Star that went before to Bethlehem to guide the Wise Men’s way, and to be the escort of the Light That is above us, when He came amongst us. Light was That Godhead Which was shewn upon the Mount to the disciples—and a little too strong for their eyes. Light was That Vision which blazed out upon Paul,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… 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 persecutest thou Me?” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… “And now behold the hand of the Lord is upon thee.” ( v. 11 .) It was not vengeance then, but healing: for it is as though he said: “It is not I that do it, but the hand of God.” Mark how unassuming! No “light,” as in the case of Paul, “shone round about him.” (
St John Chrysostom † AD 407 Commentary on Galatians 1
… but Christ Himself sent from on high that wondrous voice, whereby He inclosed him in his net. For Peter and his brother, and John and his brother, He called when walking by the seaside, ( Matt. iv. 18 .) but Paul after His ascension into heaven. (
St Jerome † AD 420 The Letters of St. Jerome 38.1
… “Feed my sheep.” If Paul, that ravening wolf, that little Benjamin, is blinded in a trance, it is that he may receive his sight, and may be led, by the sudden horror of surrounding darkness, to call Him Lord Whom before he persecuted as man.
St Augustine of Hippo † AD 430 On Christian Doctrine pref.6
6. Let us beware of such dangerous temptations of pride, and let us rather consider the fact that the Apostle Paul himself, although stricken down and admonished by the voice of God from heaven, was yet sent to a man to receive the sacraments and be admitted into the Church;
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Origen † AD 254 Origen's Commentary on the Gospel of John 1.12
… And as a consequence of this we see that every one who betrays the disciples of Jesus is reckoned as betraying Jesus Himself. To Saul,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
80. Moreover, that the Son should be speaking of the impress that is within us as if it were Himself, should not startle any one, considering (for we must not shrink from repetition ) that, when Saul was persecuting the Church, in which was His impress and image, He said, as if He were Himself under persecution, ‘Saul, why persecutest thou Me
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.25
… For neither threats nor words of terror were heard by Paul, but weak words not able to avenge themselves: Saul, Saul, why persecutest thou Me ?
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.17
… Thou hast now received the definition. Of what kind are they? that the beauty of the soul proceeds from obedience to God. For if the graceless soul obeys God it puts off its ungracefulness, and becomes full of grace. “Saul! Saul!” it was said, “why persecutest thou me?” and he replied “and who art Thou Lord?” “I am Jesus.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 29
See, for example, how He Himself, the insulted one, discourses with us, both in the Old Testament, and in the New; in the one saying, “O my people, what have I done unto thee?” in the other, “Saul, Saul, why persecutest thou me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
Thus also Paul persecuted Him, in persecuting them that are His; wherefore too He said, “Why persecutest thou me?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… but expostulates with him, all but saying, What wrong, great or small, hast thou suffered from Me, that thou doest these things? “And he said, Who art Thou Lord?” ( v. 5 ) thus in the first place confessing himself His servant. “And the Lord said, I am Jesus, whom thou persecutest:” think not thy warring is with men.
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.31
… He in His Church, that is, in His body, still endures the malice of enemies. Therefore the words which from heaven fell upon the ear of that persecutor whom Jesus slew by His voice, and whom He transformed into a part of His body (as the food which we use becomes a part of ourselves), were these, “Saul, Saul, why persecutest thou Me?”
St Augustine of Hippo † AD 430 City of God 17.9
… Therefore in the Book of Samuel it is said, “iniquity of Him,” but in the psalm, “of His children,” that we may understand that what is said of His body is in some way said of Himself. Wherefore also, when Saul persecuted His body, that is, His believing people, He Himself saith from heaven, “Saul, Saul, why persecutest thou me?”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.19
… For both are true, as well that He gave to men, as that He received in men. He gave to men, as the head to His own members: He Himself that gave, received in men, no doubt as in His own members; on account of which, namely, His own members, He cried from heaven, “Saul, Saul, why persecutest thou me?”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.21
… Are we not to call murderers the enemies and foes of the Lord? But "he that hateth his brother is a murderer." How then did they baptize who hated Paul, the servant of Jesus Christ, and thereby hated Jesus Himself, since He Himself said to Saul, "Why persecutest thou me?"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.20
Chapter 20.— 44. Petilianus said: "The Lord Christ cries again from heaven to Paul, ‘Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks.’
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.21
… And immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose, and was baptized.’
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.5
… Or is it possible for one not to be against Him, although he may be against His disciples? Nay; for what shall we make then of words like these: “He that despiseth you, despiseth me;” and, “Inasmuch as ye did it not unto the least of mine, ye did it not unto me;” and, “Saul, Saul, why persecutest thou me,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 37.15
15. Of this we have examples. Saul persecuted the members of Jesus Christ, who is now sitting in heaven; grievously did he persecute them in his frenzy, in the loss of his reason, in the transport of his madness. But He with one word, calling to him out of heaven, “Saul, Saul, why persecutest thou Me?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.5
… but “ascending and descending unto the Son of Man.” Hear the Son of Man crying out from above, “Saul, Saul.” Hear the Son of Man from below, “Why persecutest thou Me?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 66.7
… But where was God, where was Christ, where He that had crowned Stephen? Where, but in heaven? Let Him now look on Saul, and mock him in his fury, and call from heaven, “‘Saul, Saul, why persecutest thou Me?’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.6
… He found it by experience, when he was first a persecutor, and afterwards became a preacher; first Jacob, afterwards Israel; who was himself too “of the stock of Israel, of the tribe of Benjamin.” In him let us see Christ above, Christ below. First, the very Voice of the Lord from heaven shows this; “Saul, Saul, why persecutest thou me?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 73.4
4. He would not say, “ascending unto the Son of Man,” unless He were above; He would not say, “descending unto the Son of Man,” unless He were also below. He is at once above, and below; above in Himself, below in His; above with the Father, below in us. Whence also was that Voice to Saul, “Saul, Saul, why persecutest thou Me?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 83.8
8. But now if we turn our attention to ourselves, if we think of His Body, how that we are even He. For if we were not He, “Forasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me,” would not be true. If we were not He, “Saul, Saul, why persecutest thou Me?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John chapter21.7
… but, He will show to the Son? Because also we are members of the Son; and like as what we the members learn, He Himself in a manner learns in His members. How doth He learn in us? As He suffers in us. Whence may we prove that He suffers in us? From that voice out of heaven, “Saul, Saul, why persecutest thou me?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 28.1
… For Christ is not simply in the head and not in the body, but Christ whole is in the head and body. What, therefore, His members are, that He is; but what He is, it does not necessarily follow that His members are. For if His members were not Himself, He would not have said, “Saul, why persecutest thou me?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 31.10
… but, it being His will, they prophesied. The Lord was indeed about to go to the Gentiles, not by His bodily presence, but still with His feet. What were His feet? Those which Saul desired to trample upon by persecution, when the Head cried out to him, “Saul, Saul, why persecutest thou me?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 57.1
… For Christ is sitting above, at the right hand of the Father: but He is assuredly here also; and for that reason said also to Saul, as he was raging on the earth, “Why persecutest thou me?”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 10.3
… Thou liest; for if thou lovest the Head, thou lovest also the members; but if thou lovest not the members, neither lovest thou the Head. Dost thou not quake at the voice uttered by the Head from Heaven on behalf of His members, “Saul, Saul, why persecutest thou ME?”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 10.9
… The Head about to ascend into heaven commended to us His members on earth and departed. Thenceforth thou findest not Christ speaking on earth; thou findest Him speaking, but from heaven. And even from heaven, why? Because His members on earth were trodden upon. For to the persecutor Saul He said from on high, “Saul, Saul, why persecutest thou me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.5
… and did not minister unto Thee?” He replied, that He spake thus in the person of His Body. “Inasmuch as ye did it not unto one of the least of Mine, ye did it not unto Me.” Why should He not say, “from the face of my sins,” who said to Saul, “Saul, Saul, why persecutest thou Me,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.5
… He then sometimes speaks in the name of our Head; sometimes also He speaks of us who are His members. For both when He said, “I was an hungred, and ye gave Me meat,” He spoke on behalf of His members, not of Himself: and when He said, “Saul, Saul, why persecutest thou Me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.11
… Nineve stood: was Nineve overthrown? One way indeed it seemeth to men, and another way it seemed to God. But I think that it was fulfilled that the Prophet had foretold. Regard what Nineve was, and see how it was overthrown; overthrown in evil, builded in good; just as Saul the persecutor was overthrown, Paul the preacher builded.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 53.1
… But who there is in this world that travaileth and is in pain, the faithful acknowledge, because thereof they are. Christ here travaileth, Christ here is in pain: the Head is above, the members below. For one not travailing nor in pain would not say, “Saul, Saul, why persecutest thou me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.3
… Let the members of Christ understand, and Christ in His members understand, and the members of Christ in Christ understand: because Head and Members are one Christ. The Head was in heaven, and was saying, “Why dost thou persecute Me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.22
… Now Christ hath gone up on high, and sitteth at the right hand of the Father: but unless He were here also on the earth, He would not thence have cried, “Saul, Saul, why persecutest thou me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.33
… Whence even thus may be understood that which here hath been written, namely, “in a trance;” for when to that persecutor there had been said from Heaven, “Saul, Saul, why persecutest thou me:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.3
… 1 ). For need we have for an everlasting aid in this world. But when have we not? Now however being in tribulation, let us especially say, “O God, to my aid make speed.” “Let them be confounded and fear that seek my soul.” Christ is speaking: whether Head speak or whether Body speak; He is speaking that hath said, “Why persecutest thou Me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.3
… and Paul acts through Christ. The Apostle says, “Do ye seek a proof of Christ speaking in me?” When His saints and faithful disciples enter by the door, does not Christ enter by the door? How are we to prove this? Since Saul, not yet called Paul, was persecuting those very saints, when He called to him from Heaven, “Saul, Saul, why persecutest thou Me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.13
13. For this purpose he briefly sketches in what follows the troubles of Christ’s body. For it is not in the Head alone that they took place, since it is said to Saul too, “Why persecutest thou Me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.30
… and when He cried from Heaven, “Saul, Saul,” not why persecutest thou My servants, nor why persecutest thou My saints, nor My disciples, but, “why persecutest thou Me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.8
… …If, then, it be so truly, this bird doth closely resemble the flesh of Christ, by whose blood we have been called to life. But how may it agree with Christ, that the bird herself slays her own young? Doth not this agree with it? “I will slay, and I will make alive: I will wound, and I will heal.” Would the persecutor Saul
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 109.25
… 25 ). This may be referred to the whole, both to the Head and to the body: to the Head, owing to His having taken the form of a servant; to the body, on account of the servants themselves. For He might even in them have said unto God, “Help Me:” and, “O save Me:” as in them He said unto Paul, “Why persecutest thou Me”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 124.1
… and sometimes as it were one man singeth, sometimes as it were many; because many are one, since Christ is One, and in Christ the members of Christ constitute one with Christ, and the Head of all these members is in heaven. But although the body toileth on earth, it is not cut off from its Head; for the Head looketh down from above, and regardeth the body.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.34
… For, when, fallen to the earth, he enquired, saying, Who art Thou, Lord ? it was straightway replied, I am Jesus of Nazareth, whom thou persecutest. And when he forthwith replied, Lord , what wilt Thou have me to do? it is added at once, Arise, and go into the city, and it shall be told thee there what thou must do (
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St Athanasius of Alexandria † AD 373 Persecution and Lapse of Liberius 1
… We are Christians; compel us not to become enemies of Christ. We also give you this counsel: fight not against Him who gave you this empire, nor shew impiety towards Him instead of thankful ness ;’ persecute not them that believe in Him, lest you also hear the words, ‘It is hard for thee to kick against the pricks
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
And Moses, seeing God in the light, and John calling Him the true Light , and in the same way Paul, when our Lord first appeared to him, and a Light shone round about him, and afterwards when he heard the words of the Light saying, “I am Jesus, Whom thou persecutest
St Ambrose of Milan † AD 397 On the Holy Spirit 2.13
145. And how should He not be a master Who speaks what He wills, and commands what He wills, as the Father commands and the Son commands? For as Paul heard the voice saying to him, “I am Jesus, Whom thou persecutest,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… “Saul, Saul,” saith He, “why persecutest thou 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, hast thou suffered from Me, that thou doest these things? “And he said, Who art Thou Lord?” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… 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.
St John Chrysostom † AD 407 Homilies on Colossians 4
… not to me, therefore, express your gratitude, but to him, for it is He Himself who suffers. Just as if one, when sent to a person, should make request to another, saying, I beseech thee, go for me to this person, then the other should say, “it is on his account I am doing it.” So that He is not ashamed to call these sufferings also his own.
St Augustine of Hippo † AD 430 The Confessions 3.8
… and iniquity gives itself the lie, either by corrupting or perverting their nature, which Thou hast made and ordained, or by an immoderate use of things permitted, or in “burning” in things forbidden to that use which is against nature; or when convicted, raging with heart and voice against Thee, kicking against the pricks;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.9
… Behold the first confessing thought of Saul the Apostle, now Paul, who at first was Saul, when he heard a voice from Heaven!…He put forth the first thought of obedience: when he heard, “I am Jesus of Nazareth, whom thou persecutest,” “O Lord,” he saith, “what dost Thou bid me to do?”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 4.31
… Cease then thy campaigning and stop the war. Give back to the flocks their excellent shepherds and thou shalt win victory without trouble, but if thou fightest without so doing thou shalt learn by experience how hard it is to kick against the pricks.
Pseudo-Cyprian On the Glory of Martyrdom 3
… still he stands immoveable, the stronger for his sufferings, revolving only this in his mind, that in that brutality of the executioners Christ Himself is suffering
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… 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 thee what thou must do.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.14
… By an arrow launched from heaven, Saul (not as yet Paul, but still Saul), still lifted up, still not yet prostrate, is wounded in “the heart:” he received the arrow, he fell “in heart.” For though he fell prostrate on his face, it was not there that he fell down in heart: but it was there where he said aloud, “Lord, what dost Thou bid me do?”
John Cassian † AD 435 The Conferences of John Cassian 2.15
And when Christ in His own Person called and addressed Paul, although He might have opened out to him at once the way of perfection, yet He chose rather to direct him to Ananias and commanded him to learn the way of truth from him, saying: “Arise and go into the city and there it shall be told thee what thou oughtest to do.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… “It shall be told thee,” 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” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 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.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… 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.” (
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St Ambrose of Milan † AD 397 On the Holy Spirit 3.22
… for as “no man says Lord Jesus, except in the Holy Spirit,” so Christ is seen not by the eye of flesh, but by the grace of the Spirit. Whence, too, the Scripture says: “Rise, thou that sleepest, and arise from the dead, and Christ shall shine upon thee.” And Paul, when he had lost his eyesight, how did he see Christ except in the Spirit?
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 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: (
St Jerome † AD 420 The Letters of St. Jerome 16
… Gladly does Christ embrace the prodigal son when he returns to Him; and, leaving the ninety and nine, the good shepherd carries home on His shoulders the one poor sheep that is left. From a persecutor Paul becomes a preacher. His bodily eyes are blinded to clear the eyes of his soul,
9:9
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… 7, 8 ):—the spoils of the devil ( τὰ σκεύη αὐτοὕ ), “his goods” ( Matt. xiii. 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.” (
9:11
Tertullian † AD 220 On Baptism 18
… The Scripture which he was reading falls in opportunely with his faith: Philip , being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. “But Paul too was, in fact, ‘speedily’ baptized:” for Simon,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
(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,” (
9:12
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.10
125. Was Paul deceived, who received his sight, because he believed;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… “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” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… 9 .) Why a vision, and not the Holy Ghost? because He forbade the other. He would even in this way draw them over: since to the saints also He appeared in a dream, and in the beginning (Paul) himself saw a vision, “a man coming in and laying his hands upon him.” (
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 21
… and by God’s gift, not by faculty of his own. But if, while he was doing some other thing or sleeping and occupied with other sights, the woman saw him in her sleep, then doubtless some such thing took place, as that is which we read in the Acts of the Apostles, where the Lord Jesus speaks to Ananias concerning Saul,
9:13
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 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.” (
9:14
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 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.” (
9:15
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 12
… I am one delivered over [to death], but the least of all those that have been cut off for the sake of Christ, “from the blood of righteous Abel” to the blood of Ignatius. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, inasmuch as he was “a chosen vessel;”
St Irenaeus of Lyons † AD 202 Against Heresies 3.15.1
… “Saul, Saul, why persecutest thou Me? I am Jesus Christ, whom thou persecutest;” and then to Ananias, saying regarding him: “Go thy way; for he is a chosen vessel unto Me, to bear My name among the Gentiles, and kings, and the children of Israel. For I will show him, from this time, how great things he must suffer for My name’s sake.”
Tertullian † AD 220 On Modesty 14
… For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the “apostle of Christ,” the “teacher of the nations in faith and verity,” the “vessel of election,”
Origen † AD 254 Origen De Principiis 3.2.5
… For I am of opinion that there is a certain limit to the powers of human nature, although there may be a Paul, of whom it is said, “He is a chosen vessel unto Me;”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 34
… Into him the Spirit was poured; and as that Spirit could not abide upon all men, but only on Him who was born of Mary the mother of God, so that Spirit, the Paraclete, could not come into any other, but could only come upon the apostles and the sainted Paul. “For he is a chosen vessel,” He says, “unto me, to bear my name before kings and the Gentiles.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.1.5
14. In addition to these, Paul, that “chosen vessel,”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.10
… “My house shall be called a house of prayer for all nations,” so, too, the Lord Jesus said that Paul was chosen by Him to call forth and gather together the Church, as you find it said by the Lord Jesus to Ananias: “Go, for he is a chosen vessel unto Me to bear My name before all nations.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 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 how great things he must suffer for My name’s sake.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… and, that Christ was God, as prophesying things contrary to expectation, and as not looking to past things, but fore-knowing the things to come. How then does He say, “He shall bear My name before the Gentiles and kings and children of Israel?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… but the loftiness of his soul transcended all the heavens, and conversed with Christ Himself. ( 2 Cor. x. 15 ; Rom. xv. 19 , etc.) And the beauty of it was so great, that even God heraldeth it forth. For the stars did the angels marvel at when they were made. ( Job xxxviii. 7 .) But this He marvelled at when He saith, “He is a chosen vessel unto Me.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… How much wealth, how many diadems and purples would you not be glad to venture upon obtaining such a testimony? For no one can say either, that in dangers they were of this character, and lavish with their money, and yet neglected the preaching. For he calls them “fellow-workers and helpers” on this ground. And this “chosen vessel” (
St John Chrysostom † AD 407 Commentary on Galatians 1
God indeed says that He called him on account of his excellent capacity, as He said to Ananias, “for he is a chosen vessel unto Me, to bear my name before the Gentiles, and kings,” (
St John Chrysostom † AD 407 Homilies on Ephesians 6
He alludes to the prediction addressed to Ananias concerning him at Damascus, when the Lord said, “Go thy way, for he is a chosen vessel unto Me, to bear My name before the Gentiles and Kings.” (
St John Chrysostom † AD 407 Homilies on Philippians 9
What shall we say of his remaining “two whole years in his own hired dwelling”? ( Acts xxviii. 30 .) Did then this chosen vessel disobey Christ? this man who said, “Yet I live; and yet no longer I, but Christ liveth in me” ( Gal. ii. 20 .), concerning whom Christ testified, saying, “He is a chosen vessel unto Me”? (
St John Chrysostom † AD 407 Homilies on 1 Timothy 3
… This was the effect of no human power, and yet not of Divine influence alone, but of his own resolution also. For that Christ chose him with a foreknowledge of what he would be, is plain from the testimony He bore to him before the commencement of his preaching. “He is a chosen vessel unto me, to bear my name before the Gentiles and kings.” (
St Jerome † AD 420 The Letters of St. Jerome 22.5
5. If, then, the apostle, who was a chosen vessel
St Jerome † AD 420 The Letters of St. Jerome 39.3
3. But why should that be hard to bear which we must one day ourselves endure? And why do we grieve for the dead? We are not born to live forever. Abraham, Moses, and Isaiah, Peter, James, and John, Paul, the “chosen vessel,”
St Jerome † AD 420 The Letters of St. Jerome 51.6
… For, after a somewhat discursive account of the human tongue, he has gone on to say of it: “It is an unruly evil…therewith bless we God, even the Father and therewith curse we men, which are made after the similitude of God.” Paul, too, the “chosen vessel,”
St Jerome † AD 420 The Letters of St. Jerome 53.2
2. But why should I confine my allusions to the men of this world, when the Apostle Paul, the chosen vessel
St Jerome † AD 420 The Letters of St. Jerome 53.3
… Yet, according to the exact sense of the Hebrew, both statements may be understood of the learned, for it is to be read in this way:—“They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.” Why is the apostle Paul called a chosen vessel?
St Jerome † AD 420 The Letters of St. Jerome 58.1
… And, as a boy, Daniel judges old men and in the flower of youth condemns the incontinence of age. Do not, I repeat, weigh faith by years, nor suppose me better than yourself merely because I have enlisted under Christ’s banner earlier than you. The apostle Paul, that chosen vessel framed out of a persecutor,
St Jerome † AD 420 The Letters of St. Jerome 79.7
… still it is only a kindness to admonish one whose youth and opulence lead her into temptation. You must take what I am going to say as addressed not to you but to your girlish years. A widow “that liveth in pleasure is dead while she liveth.” So speaks the “chosen vessel”
St Jerome † AD 420 The Letters of St. Jerome 125.7
… how much less men whose whole life is one long temptation. Woe be to us who commit fornication every time that we cherish lust. “My sword,” God says, “hath drunk its fill in heaven;” much more then upon the earth with its crop of thorns and thistles. The chosen vessel
St Jerome † AD 420 The Letters of St. Jerome 130.10
… The dew of heaven and severe fasting quench in a girl the flame of passion and enable her soul even in its earthly tenement to live the angelic life. Therefore the chosen vessel
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.5
… Now it was to call and gather together the Gentiles, that that might be fulfilled which we have just now chanted, “Gather us from among the Gentiles, that we may confess to Thy Name, and glory in Thy praise,” that the Apostle Paul was sent. He, the least, made great, not by himself, but by Him whom he once persecuted, was sent to the Gentiles,
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 4.23
… dissipated as by the exercise of compassion.’ A certain philosopher of those times coming to Anthony the Just, said to him, ‘How can you endure, father, being deprived of the comfort of books?’ ‘My book, O philosopher,’ replied Anthony, ‘is the nature of things that are made, and it is present whenever I wish to read the words of God.’ That ‘chosen vessel,’
Pope St Leo I the Great † AD 461 Sermons 67
But O ungodliest of men, “thou seed of Chanaan and not of Juda
Pope St Leo I the Great † AD 461 Sermons 82
Thither came also thy blessed brother-Apostle Paul, “the vessel of election
9:16
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 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,
9:17
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.26
26. With this Holy Spirit Paul also had been filled after his calling by our Lord Jesus Christ. Let godly Ananias come as a witness to what we say, he who in Damascus said to him, The Lord, even Jesus who appeared to thee in the way which thou camest, hath sent me, that thou mayest receive thy sight, and be filled with the Holy Ghost
St Ambrose of Milan † AD 397 Concerning Repentance 1.8
… For He said: “Ye shall do greater things than these.” He gave them power to raise the dead. And whereas He could Himself have restored to Saul the use of his sight, He nevertheless sent him to His disciple Ananias, that by his blessing Saul’s eyes might be restored, the sight of which he had lost.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 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.” (
St Jerome † AD 420 The Letters of St. Jerome 60.8
… Neither the virtues nor the vices of parents are imputed to their children. God takes account of us only from the time when we are born anew in Christ. Paul, the persecutor of the church, who is in the morning the ravening wolf of Benjamin, in the evening “gave food,” that is yields himself up to the sheep Ananias.
St Jerome † AD 420 The Letters of St. Jerome 69.6
… The Jewish people repenting of their misdoing are sent forthwith by Peter to be baptized. Before Sion travails she brings forth children, and a nation is born at once. Paul the persecutor of the church, that ravening wolf out of Benjamin, bows his head before Ananias one of Christ’s sheep, and only recovers his sight when he applies the remedy of baptism.
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… I say too little, he who from his mother’s womb cried out, “And whence is this to me that the mother of my Lord should come unto me,” did he not give the Holy Ghost? And did
9:18
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 17 .) As he said this, he laid his hands upon him. “And immediately there fell from his eyes as it had been scales.” (
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 3.12
… If, indeed, we were to conclude that all those who have quitted life without a record of their baptism died unbaptized, we should calumniate the very apostles themselves; for we are ignorant when they were, any of them, baptized, except the Apostle Paul.
9:19
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 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.” (
9:20
St Irenaeus of Lyons † AD 202 Against Heresies 3.12.9
9. Paul himself also—after that the Lord spoke to him out of heaven, and showed him that, in persecuting His disciples, he persecuted his own Lord, and sent Ananias to him that he might recover his sight, and be baptized—“preached,” it is said, “Jesus in the synagogues at Damascus, with all freedom of speech, that this is the Son of God, the Christ.”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.13
156. Paul believed, and because he believed he cast off the zeal of a persecutor, and gained a crown of righteousness. He believed who used to make havoc of the Churches; but being converted to the faith, he preached in the Spirit that which the Spirit commanded.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 68
For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, “the Son of David;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 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,
9:21
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.18
… For it was not because Peter or John was less that He restrained the gift; God forbid! But in order that the doctrine might be beyond question, He granted to the former enemy and persecutor the privilege of writing more, in order that we all might thus be made believers. For all were amazed at Paul, and said, Is not this he that was formerly a persecutor
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… “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.” (
9:22
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
7. For how was it, tell me, that he confounded the Jews which dwelt at Damascus,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… “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” (
9:23
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
“And after that many days were fulfilled, the Jews took counsel to kill him.”
St John Chrysostom † AD 407 Commentary on Galatians 2
“Then after the space of fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation.”
9:24
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 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.” (
9:25
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… But why do I speak of the distant past? Jesus Himself who is pure perfection, could in the desert and with five loaves feed five thousand, and again with seven loaves four thousand. And the leavings after they were satisfied were in the first case twelve baskets full, and in the other seven baskets;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… v. 19 ) that thou mayest learn the energetic ( ἀρετὴν ) 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.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 25
What can be the reason that he here strongly confirms and gives assurance of [his truth], seeing he did not so in respect to any of the former things? Because, perhaps, this was of older date and not so well known
St Augustine of Hippo † AD 430 Of the Work of Monks 35
… For neither does it follow that because the Lord hath said, “Call upon Me in the day of tribulation and I will deliver thee, and thou shalt glorify Me,” therefore the Apostle ought not to have fled, and to be let down by the wall in a basket that he might escape the hands of a pursuer,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.36
… So also in the apostle, it was not from despair of divine assistance and protection, or from loss of faith, that he was let down over the wall in a basket, in order to escape being taken by his enemies:
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 3
… In obedience to this teaching the divine Apostle escaped the violence of the governor of the city, and had no hesitation in speaking of the manner of his flight, but spoke of the basket, the wall, and the window, and boasted and glorified in the act.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
“And after that many days were fulfilled, the Jews took counsel to kill him.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
“Assayed,” it says, “to join himself to the disciples.” (Recapitulation,
St John Chrysostom † AD 407 Homilies on First Corinthians 22
… And again, when he entered into houses like a wild beast and no otherwise did he rush in, haling, tearing men and women, filling all things with tumult and confusion and innumerable conflicts. For instance, so terrible was he that the Apostles, (
St John Chrysostom † AD 407 Commentary on Galatians 1
Ver. 18 . “Then after three years I went up to Jerusalem
9:27
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.4.5
5. Luke also in the Acts speaks of his friends, and mentions them by name.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… “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.
9:28
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… “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” ( 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.”
9:29
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
7. For how was it, tell me, that he confounded the Jews which dwelt at Damascus, though he had not yet begun to work miracles? How was it that he wrestled with the Grecians and threw them?
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… 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.” (
9:30
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… 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” (
St John Chrysostom † AD 407 Commentary on Galatians 1
Ver. 21 . “Then I came into the regions of Syria and Cilicia.”
9:31
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… 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.” (
9:32
Eusebius of Caesarea † AD 339 The Church History of Eusebius martyrs-of-palestine.3.3
3. As this report increased and spread in all directions, six young men, namely, Timolaus, a native of Pontus, Dionysius from Tripolis in Phœnicia, Romulus, a sub-deacon of the parish of Diospolis,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… 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.” (
St Jerome † AD 420 The Letters of St. Jerome 108.8
… and the humble abode of Philip; and the chambers of his daughters the four virgins “which did prophesy.” She arrived next at Antipatris, a small town half in ruins, named by Herod after his father Antipater, and at Lydda, now become Diospolis, a place made famous by the raising again of Dorcas and the restoration to health of Æneas.
9:33
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… 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 Æneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, Æneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately.” (
9:34
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.11
… he suffered shipwreck and the treasure was not lost; the ship was submerged and yet the freight floated. “But we have this treasure” he says. What kind of treasure? a supply of the Spirit, righteousness, sanctification, redemption. Of what nature, tell me? “in the name of Jesus Christ rise up and walk.” “Æneas, Jesus Christ maketh thee whole,”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.19
… For the Apostle Peter says to that lame man who was sitting at the beautiful gate of the Temple: “In the name of Jesus Christ arise and walk.” And again in the city of Joppa to the man who had been lying on his bed paralysed for eight years he says, “Æneas, may the Lord Jesus Christ heal thee: arise and make thy bed for thyself.”
9:35
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… 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.” (
9:36
Tertullian † AD 220 On Modesty 21
… And so, if it were agreed that even the blessed apostles had granted any such indulgence (to any crime) the pardon of which (comes) from God, not from man, it would be competent (for them) to have done so, not in the exercise of discipline, but of power. For they both raised the dead,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… 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 he would not delay to come to them.” (
St Jerome † AD 420 The Letters of St. Jerome 108.8
… and the humble abode of Philip; and the chambers of his daughters the four virgins “which did prophesy.” She arrived next at Antipatris, a small town half in ruins, named by Herod after his father Antipater, and at Lydda, now become Diospolis, a place made famous by the raising again of Dorcas
9:39
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 1.29
29. And, indeed, so great kindness seems to me to merit no ordinary gratitude. For not without a purpose are the widows in the Acts of the Apostles described as weeping when Tabitha was dead,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… 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.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
… sake, and for My servant David’s sake”— 2 Kings xix. 34 ,) much more will alms-doing effect this; for this hath raised even the dead, as when the widows stood round showing what things Dorcas had made, while she was with them. (
St Jerome † AD 420 The Letters of St. Jerome 108.30
… The whole population of the cities of Palestine came to her funeral. Not a single monk lurked in the desert or lingered in his cell. Not a single virgin remained shut up in the seclusion of her chamber. To each and all it would have seemed sacrilege to have withheld the last tokens of respect from a woman so saintly. As in the case of Dorcas,
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St Cyprian of Carthage † AD 258 On Works and Alms 6
… When, therefore, falling on his knees, he had prayed, and—fit advocate for the widows and poor—had brought to the Lord the prayers entrusted to him, turning to the body, which was now lying washed on the bier, he said, “Tabitha, in the name of Jesus Christ, arise!”
Archelaus † fl. AD 278 A Fragment of the Same Disputation 1
… For he said: If the God of the Old Testament, according to your allegation, calls Himself a fire, whose son is He who says, “I am come to send fire upon the earth?” If you find fault with one who says, “The Lord killeth and maketh alive,” why do you honour Peter, who raised Tabitha to life,
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.83
83. And why should we wonder that the soul is restored at the word of God, that flesh returns to the bones, when we remember the dead raised by the touch of the prophet’s body? Elijah prayed, and raised the dead child. Peter in the name of Christ bade Tabitha rise and walk,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
Such things then let us speak, that of themselves they may be evidently the words of Christ. For not only if I should say, “Arise, and walk;” neither if I should say, “Tabitha, arise,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… “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.” (
St John Chrysostom † AD 407 Homilies on Ephesians 3
But what is clear? that through His power we have believed that He hath raised Christ. For to persuade souls, is a thing far more miraculous than to raise a dead body. I will endeavor to make this clear. Hearken then. Christ said to the dead, “Lazarus, come forth,” ( John xi. 43 .) and straightway he obeyed. Peter said, “Tabitha, arise,” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 97.6
… as clouds appear, and are despised, until what thou wonderest at gleameth from them. For they were in the first place men encumbered with flesh, weak; then, men of low station, unlearned, ignoble: but there was within what could lighten forth; there was in them what could flash abroad. Peter a fisherman approached, prayed, and the dead arose.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
23. A witness to the resurrection of Jesus is Tabitha also, who was in His name raised from the dead
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… “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.” (
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Tertullian † AD 220 On Baptism 18
… The Scripture which he was reading falls in opportunely with his faith: Philip , being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. “But Paul too was, in fact, ‘speedily’ baptized:” for Simon,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… (a) “And a certain woman, named Lydia, a seller of purple” ( v. 14 ): observe how the writer of the history is not ashamed of the occupations (of the converts): ( c ) moreover neither was this city of the Philippians a great one. Having learnt these things, let us also be ashamed of no man. Peter abides with a tanner (
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Vers. 1. SAULUS. — Thus he was called from Saul, the first king of his tribe Benjamin. For what is said in Hebrew as Saul, is called in Latin Paul. Whence in verse 4, for Saul, Saul, the Greek and Syriac texts have Saul, Saul. Hence St. Chrysostom and St. Jerome, epistle 27, think that some from the tribe of Benjamin were preserved in the common slaughter and destruction of that tribe, Judges xx, 45, so that from it this Saulus, who was to become Paul, might be born. Just as therefore Saul was called in Hebrew as it were שאול schaul, that is, requested, namely a king by the people, and lent by God; so he was called Saulus, "because he was requested by the devil to vex the Church," says St. Jerome, in the epistle to Philemon. Again, just as Saul persecuted David, so Saulus persecuted Christ, the antitype of David, says St. Augustine in Psalm LI. Symbolically, Saul and Saulus alludes to שאל scheol, that is, hell, so called because it always demands and is never satisfied, according to that: "Hell opens its insatiable throat wide." For Saulus was as it were hell always gaping for the blood and slaughter of the faithful, but converted into Paul he became heaven full of all virtues, gaping for the salvation of the Gentiles. Thus Arator, speaking of the stoners of St. Stephen: At Saul's, he says, they placed the garments of the cruel one, / Whom the Hebrew calls hell. Again, Paul is aptly alluded to by the Greek word and etymology, and in Greek alludes to σαλεύεσθαι, that is, to be tossed about and agitated, so that Saulus is the same as restless, agitating all things, disturbing and vexing, as it were σάλος, that is, the wave and commotion of the sea; whence the Latin salum, that is, sea and turbulent strait. Thus Ambrosiaster, in chapter 1 to the Romans, verse 1. Finally, Saulus was σκύλμενος, that is, vicious, unstable, delicate, light. ADHUC SPIRANS. — That is, he had not yet satisfied his cruelty and greed for Christian blood by the death of Stephen and other Christian men and women, whom he dragged to chains and tribunals, chapter viii, verse 2. SPIRANS MINARUM ET CAEDIS. — Pagninus, breathing out threats and slaughter, namely like a raging lion speaking forth, and belching out most atrocious and deadly threats. Here was mystically fulfilled that prophecy of Jacob concerning Benjamin (for Saulus was descended from him): "Benjamin a ravenous wolf, in the morning shall devour the prey, and in the evening shall divide the spoils," as from St. Chrysostom, Jerome, Ambrose and Bede, I said in Genesis XLIX, 27. He raged therefore like a wolf. Whence to the mother Church he was Benoni, that is, son of sorrow: but changed into Paul, he became Benjamin, that is, son of the right hand. For this change of his was the work of the right hand of the Most High; and being reborn in Christ, he brought death to the mother Synagogue, just as Benjamin did to his mother Rachel. Again, just as Benjamin among the twelve patriarchal brothers was the least and the last, so also Paul among the Apostles. And just as Benjamin was preferred by Joseph to his brothers in many privileges, Genesis XLII, 44, so also Paul was endowed by Christ beyond the other Apostles. Hence St. Chrysostom marvels at the power of God and the virtue of the grace of Christ, in that it stopped, broke and changed Paul raging and furious in the very heat of his fury; nor did it wait until this fury should subside by raging: "In order to show," he says, "his power, overcoming and conquering the persecutor in the midst of his madness: For thus do we most admire a physician, when he can extinguish and utterly abolish a fever when it is more troublesome, and the flame of disease when it is more violent." Surely this was the force of the prayers of St. Stephen and the faithful, and especially of the Blessed Virgin for Saul, as I said in chapter vii, verses 57 and 59. The final cause was that God through Saul, the bitterest enemy of Christians now converted, might confound the unbelief of the Jews, and refute it through him. For who would not believe in Christ and Christianity, to which the enemy Paul bore such clear testimony? Thus St. Chrysostom, Oecumenius and others. Moreover, this ardor of cruelty in Paul arose both from zeal for the Mosaic law, as he himself says in Galatians 1, 19, and from the ardor of youth and his nature, and from envy of the glory of St. Stephen, Barnabas and other faithful. For this envy broke forth into slaughter, namely into him who was akin to them both in name and in deed. MINARUM ET CAEDIS. — Hence it is clear that Saul killed several other faithful besides Stephen. Whence he himself, repenting, says in Acts xxii, 4: "This way (the life of Christians) I persecuted even unto death." And chapter xxvi, 10: "And when they were killed, I gave my vote against them." AD PRINCIPEM SACERDOTUM, — who was then Annas, or when his year was completed Caiaphas, or some one of the sons of Annas, as I said in chapter IV, verse 6.
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2. LETTERS TO DAMASCUS. — Damascus was the capital of Syria, situated at the side of Lebanon, distant from Jerusalem a journey of five days, namely about 50 French leagues. Whence, just as Syria, so also Damascus was not subject to the Jews, but had its own king Aretas, II Cor. xi, 31. Yet the Jews had their own streets in Damascus, where they administered their law and exercised it: for this was conceded to them by Benadad, king of Syria, III Reg. xx, 34. Add that Aretas was persuaded by the Jews to consent to the persecution of Christians, as is evident from II Cor. xi, 31. Note here the ardor of Paul by which, having raged against the faithful in Jerusalem and other places of Judaea, he extended his fury against them even to Damascus. This is what he himself says, cap. xxvi, vers. 11: "And being more exceedingly mad against them, I persecuted them even unto foreign cities: and when I went to Damascus," etc. St. Justin adds against Trypho that the chief priests sent others also into other regions, who might capture and persecute Christians, perhaps by the example and instigation of Paul. Moreover, Saul searched out Christians in Damascus rather than in other cities, because he had heard that those scattered in the death of Stephen had fled there; as those who in a Gentile and royal city not subject to the Jews, and remote, thought they would be safe from the persecution of the Jews; nor in other neighboring cities, as being subject to Judaea, or confederate with it, did they think themselves safe from it. OF THIS WAY, — that is, of this institution, namely followers and professors of Christianity. See what is said cap. II, vers. 38. BOUND HE MIGHT BRING. — Therefore he brought many companions with him, or soldiers, or attendants, as is evident vers. 7, about to ask more from the Archsynagogue of the Jews in Damascus, if he should have need of them. TO JERUSALEM, — both because he wished this to be done with greater authority, says St. Chrysostom, and because he knew in Jerusalem Anna, Caiaphas and the other princes of the Jews to be most hostile to Christ and Christians: but in Damascus the name of Christians was still obscure and almost unknown, and their hostility to Judaism, as Saul thought, and therefore he feared lest the princes of the Synagogue there might be milder toward them.
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3. THAT HE MIGHT DRAW NEAR TO DAMASCUS. — First, so that the miracle of his conversion and its outcome might appear more clearly at Damascus, the Gloss says, because not at the beginning, but at the end of his journey and persecution, he is suddenly struck from heaven and transformed. Second, so that, struck with blindness, he might immediately be brought into Damascus to Ananias, who would help him, catechize him, and baptize him. Finally, Damascus was notably ennobled by the conversion of St. Paul. Moreover, this place, in which St. Paul was converted, is distant from Damascus by half a mile; and in memory of his conversion, posterity erected a temple there in honor of St. Paul; there even now Christians who dwell in Damascus are accustomed to be buried. This place is called by the Syrians Mergisafer. And the army of Christians in the holy war, under the leadership of Godfrey of Bouillon seeking Damascus, arrived there on the very day of St. Paul's conversion, and remained there for two days. Thus from Ludovico Romano, Bredembach, and William of Tyre, Adrichomius, in the Description of the Holy Land, in Damascus: who also delineates this place graphically in a geographical table. The same was reported to me in Rome by grave men, eyewitnesses, who visited Damascus and the holy places. SUDDENLY A LIGHT FROM HEAVEN SHONE ROUND ABOUT HIM. — The time increases the miracle, and the magnitude of the light. For this happened at midday when the sun is most bright, and therefore this light by its brightness overcame the splendor of the sun, as Paul himself testifies, cap. xxvi, vers. 13. This light was therefore like a flash and a coruscation, says Lyran; and it dazzled not only the eyes of St. Paul, but of all his companions, as he himself says cap. xxvi, vers. 14. And this for several reasons: First, so that this light might repel and strike down the fury of his eyes and mind. Thus with his mind calmed he might perceive the voice of Christ more attentively, says St. Chrysostom, hom. On Bearing Reproofs. Second, so that, as a wolf operating in the darkness of night, struck by the outpouring of light he might be blinded, says St. Ambrose, lib. On the Blessings of the Patriarchs, in the Blessing of Benjamin. Third, so that this external light might reveal to him the internal darkness of his mind, according to that of Sophonias, 1, 17: "I will bring distress upon men, and they shall walk like the blind, because they have sinned against the Lord." Fourth, so that the external light might represent the internal light which God was pouring into Paul's mind, by which He was revealing to him both himself and the wickedness of his persecution, according to that which he himself says: "God who commanded light to shine out of darkness, hath shined in our hearts," II Cor. iv, 6. And that: "All things that are reproved, are made manifest by the light; for all that is made manifest, is light. Wherefore he saith: Rise thou that sleepest, and arise from the dead, and Christ shall enlighten thee," Ephes. v, 13. God thunders the same to every sinner, when in his mind there flashes a coruscation and a thought of death, judgment, hell, etc. Fifth, so that from this light he might learn henceforth that he must walk in the light of the Gospel, of grace and of good works, according to that which he himself writes to the Ephesians, v, 8: "For you were heretofore darkness, but now light in the Lord. Walk then as children of the light. For the fruit of the light is in all goodness, and justice, and truth." Sixth, this light was a symbol of Paul's teaching office, by which he was to illuminate all nations with the light of Christian doctrine and life, as he himself indicates in Acts xxvi, 18, that Christ said to him. Moreover, this light was shed forth by the body of the glorified Christ. For Christ appearing here to Saul, as will be evident from vers. 5, like a duelist dazzled him with his light, blinded him and struck him down, according to that of Hab. iii, 11: "The sun and the moon stood still in their habitation: at the light of thy arrows they shall go, at the shining of thy glittering spear." Thus in the transfiguration, the splendor of Christ's body shed its rays upon Moses and Elias, and even upon the Apostles, Luke cap. ix, vers. 31.
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4. AND FALLING TO THE GROUND. — As if struck down and stunned by the flashing light, as I have already said. For lightning does strike down men, indeed even animals, trees, houses and temples. This light was aided by the terrible voice of Christ, like thunder: "Saul, Saul, why dost thou persecute me?" For, as Job says, xxvi, 14: "Who can behold the greatness of his thunder?" Thus the Seraphim crying out to God with alternating voice: "Holy, Holy, Holy, the posts of the door were moved at the voice of him that cried," Isa. vi, 3 and 4. Moreover, not only Saul, but also all his companions were prostrated to the ground by this light, as Paul relates, xxvi, 14. St. Gregory, hom. 8 in Ezechiel, holds the opinion that St. Paul fell on his face: for the penitent and those to be sanctified fall on their face, as if about to rise again immediately through penance; but the impious and impenitent fall backward on their back, so that they never rise, as Judas fell and those about to seize Christ, John xviii, 6. This distinction, however, is not perpetual: for Goliath the unbeliever also fell on his face when dying, I Reg. xvii, 49. Some think that Paul came as a foot soldier and fell; but the common opinion (which pictures everywhere express) is that he was a horseman and fell from his horse: both because he was making a long journey, namely five or six days from Jerusalem to Damascus; and because he came as it were a praetor attended by attendants. Thus Sanchez, Lorinus and others. Third, this is also suggested by Saul's nobility and spiritedness; for swelling with pride and anger he breathed out threats and slaughter, even if from zeal for the law, as it seemed to him. Fourth, the same is suggested by his ruin and prostration: for when contending as it were with Christ, cast down by him from his horse, and struck by a heavy fall, but with the same blow moderated and broken by him, not crushed or oppressed, feeling his mighty hand, shaken and afflicted in his whole body, he immediately laid down his spirits and crests, and humbled and suppliant gave himself to Christ the victor, saying: "Lord, what wilt thou have me to do?" For if he had been on foot, his fall would have been slight and light, and not sufficient to tame his ferocity. The contrary, however, is held by our Salmeron and others, and St. Augustine hints at it, saying that he walked as a foot soldier, and it is probable: both because Scripture nowhere mentions his horse or that he was a horseman; and because the more religious Jews, such as the Pharisees, of which class Paul was, scarcely used horses, as I said on Deuter. xvii, 16; and because he himself was young, and as skilled with his hands, so swift on his feet. HE HEARD A VOICE. — In the Hebrew language, as Paul relates, Acts xxvi, 14. And cap. xxii, 9, he asserts that he alone heard this voice, not his companions; for a glorious body through God's virtue assisting him can make it so that it is seen and heard by one, not by others, because it can spread its form and voice to one, not to others, as the Scholastics teach. "A voice from heaven was brought to Saul, to show that the preaching which was entrusted to him was heavenly," says Isidore of Pelusium, lib. I, epist. 400. Morally, God in Paul gave a pattern and type of the conversion of sinners. For light represents grace exciting and the internal illumination of the mind; prostration to the ground, adversity; voice, the reproof of the preacher, teacher, companion, etc.; the stimulus, the remorse of conscience; Ananias, the confessor; blindness, the closing of the eyes and soul to earthly things, and the consideration of eternal and heavenly things; the three-day fast, satisfaction for sins through fasting and prayers; the falling of scales from the eyes is the laying aside of excuses; Baptism is penance and confession, which is the second plank after shipwreck, and as it were another baptism; food is the frequent reception of the Eucharist; associating with disciples is acting with the good. See St. Bernard, serm. De Quatuor Orandi Modis. Thus Salmeron here. Flash, O Lord, a coruscation similar to Paul's into our souls, that we may turn to thee with our whole heart. Make us vessels of election, for celebrating thy glory throughout the whole world. SAUL, SAUL. — In Greek and Syriac, Saul, Saul; for thus Saulus was called in Hebrew, and Christ here spoke in Hebrew, as I have already said. This doubling is an indication both of the deep sleep in which Saulus slumbered in his sin, and of the great love and compassion, equally efficacious and penetrating to the depths of Paul's being, of Christ's calling, so as to strike and soften the hard and obstinate heart of Saul. Christ cries out, so as to reach the ears and mind of Saul, who was most remote from Him. Hear St. Augustine, homily 14 among 50: "As far as the East is from the West, so far has He removed our iniquities from us. As far as the East is from the West, to turn away from the West, to turn toward the East. Your sins set in the West, justice rises from there. In the West the old, in the East the new. In the West Saul, in the East Paul." Therefore Christ cried out in the East, so that in the West Paul might hear and obey. WHY DOST THOU PERSECUTE ME? — Christ has His head in heaven, His body on earth: for the mystical body of Christ is the Church, and the members are the faithful. Saul could not persecute Christ in heaven: hence he persecutes Him on earth, namely in His faithful ones. Hear St. Augustine, tract. 10 on the Epistle of St. John: "Do you not fear," he says, "the voice of the head crying out from heaven for His members: Saul, Saul, why dost thou persecute me? He called him the persecutor of his own members." The same, sermon On the Saints: "With the members still placed on earth, the head cried out in heaven, and did not say: Why dost thou persecute my faithful ones? but: Why dost thou persecute me?" So much does Christ love the Church and the faithful; so much does He unite Himself with them, that He wills to be their head, spirit, soul and life, as I have said in I Cor. xii, 12. And St. Bernard, sermon On the Conversion of St. Paul: "Truly Saul was caught; there is no place for dissimulation, no faculty whatsoever for denial. In his hands are the letters of the most cruel legation, of accursed authority, of unjust power. Why dost thou persecute me? he says. Did he not persecute Christ, who was slaughtering the members of Christ on earth? Or did they persecute Christ, who affixed that most sacred body to the cross; and did he not persecute Him, who raged with wicked hatred against His body, which is the Church? Finally, if He gave His own blood as the price of redemption of souls, does it not seem to you that he sustains a graver persecution from Him, who by evil suggestion, by pernicious example, by occasion of scandal turns away from Him the souls whom He redeemed, than from the Jew, who shed that blood? Recognize, most beloved, and fear the fellowship of those who impede the salvation of souls. A horrible sacrilege altogether, which seems even to exceed the crime of those who laid sacrilegious hands upon the Lord of Majesty." Note this moral doctrine of St. Bernard concerning scandal. Now if you weigh and press each word of Christ, they have great weight, great pathos: "Saul, Saul, why dost thou persecute me" unto death, I who persecute thee unto life, that from Saul I may make thee Paul? I am sweet, honeyed, and most loving of thee: I have injured thee in nothing; I have never offended thee even by a word: why dost thou persecute me as an enemy? I am thy most intimate friend: in my hands and heart I have inscribed thee, and I strive that I may pierce thee into the depths of my heart and hide thee there, that thou mayest dwell in its center: why dost thou persecute me? I descended to earth for thee, becoming man: now again for thee alone I descend from heaven to thee. I shed tears for thee, and those tears were bloody in the garden; for thee I sweated and grew cold; for thee I gave my blood and my life, ready to give it a thousand times more, if it were necessary: why dost thou persecute me? I stretched out my hands on the cross for thee to the Father, I was fixed with nails, crowned with thorns, torn with scourges: why dost thou persecute me? I chose thee as my leader, destined thee as an Apostle and a vessel of election: why dost thou persecute me? In my passion and on the cross, afflicted with so many insults and torments for thee, I uttered no complaint, no groan, no curse; I complain of thee and justly complain; I groan over thee, I utter a mournful voice over thee: why dost thou persecute me, that is, my faithful ones, who are dearer to me than life, why dost thou persecute them? why dost thou strive to tear them from me and destroy them? Thou persecutest me, who am Jesus, that is, thy Savior, thy salvation? Why dost thou thus ruinously assail me and thy salvation in me? that I may perish, dost thou wish to destroy thyself? These things, and far more, Christ spoke inwardly in Paul's mind, and as it were flashed forth. Wherefore Saul, now converted, pondering this dignity of Christ running after him, as it were, and his immense love, proclaims everywhere this clemency of Christ toward him with the deepest feeling of his soul, as in 1 Timothy 1, 15: "Faithful is the saying, he says, and worthy of all acceptation, that Christ Jesus came into this world to save sinners, of whom I am the first (For, as St. Augustine says, sermon 10 On the Words of the Apostle: "No one was sharper among persecutors: therefore no one was first among sinners.") Let whoever has sinned at any time and offended God imitate and put on this spirit of compunction and humility of St. Paul; and preserve it throughout his whole life. Thus St. Chrysostom, book II On Compunction, and St. Augustine, book On True and False Penance, chapter xiii). But for this reason I obtained mercy, that in me first Christ Jesus might show all patience, for the instruction of those who are to believe in him unto life everlasting;" "so that all may say to themselves, says St. Augustine, sermon 9 On the Words of the Apostle: If Paul was healed, why do I despair? If so desperate a patient was healed by so great a physician, why shall I not apply those hands to my wounds, why shall I not hasten to those hands? That men might say this, therefore Saul was made an Apostle from a persecutor." He has similar passages in 1 Corinthians xv, 9; to the Ephesians iii, 8, and elsewhere. See the sayings there. Finally St. Augustine, in Psalm LXXII: "He himself, he says, first Saul, afterwards Paul, that is first proud, afterwards humble and modest. For Saul, from which the name of Saul was derived, you know that he was a proud and unbridled king: but Paul is small. Hear what Saul was, and what Paul is. What was he first? What? A blasphemer, and a persecutor, and injurious. You have heard of Saul, hear also of Paul: For I am, he says, the least of the Apostles. What is least, except that I am Paul? And it follows: Who am not worthy to be called an Apostle: Why? because I was Saul. What is I was Saul? Let him himself say: because I persecuted the Church of God. But by the grace of God, he says, I am what I am." Wherefore the Church celebrates every year the feast of the Conversion of St. Paul: first, that she may set him before all sinners as an example of penance; second, that she may give thanks to God, because he gave Paul to the Church as a teacher of the Gentiles; third, that she may invoke Paul converted, that from heaven he may convert sinners; for still, although he has been taken up into heaven, he converts very many by his example, by his prayers, by his epistles.
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5. WHO SAID: WHO ART THOU, LORD? — Paul, struck by the light of Christ and blinded, heard the voice of Christ; but on account of the splendor poured forth all around, he could not distinctly see and recognize him. He therefore asks who he is, whether an Angel or God; and tacitly submits himself to him as a servant, calling him "Lord." Thus St. Chrysostom. Note: Saul here saw Christ, although confusedly. For Ananias asserts this of him, verse 17, saying: "Saul, brother, the Lord hath sent me Jesus, who appeared to thee in the way." And verse 27: "He told them how he had seen the Lord in the way." Indeed Paul himself, I Corinthians xv, 8: "Last of all, he saith, he was seen also by me, as by one born out of due time:" although he saw Christ many times afterwards, yet here it was only as one born out of due time, because he was violently converted and born again in Christ. Thus Tertullian, lib. Against Praxeas, cap. xv; Primasius, St. Thomas and the Gloss on I Cor. xv; although Ambrosiaster, Sedulius and Haymo understand it of the vision of Christ which Paul had in the temple, of which Acts xxii, 17. Moreover, Christ appears here to have descended from heaven, yet not leaving it, to the air near Paul, whence he sent forth his voice (which Paul heard clearly and distinctly, so that he conversed with him), and such a light as blinded him and struck down his companions. Thus St. Ambrose, lib. On the Blessings of the Patriarchs, final cap.; St. Thomas, III part., Quest. LVII, art. 6, ad 3, and others. See what is said cap. III, 21. Therefore Christ's body was then in two places, namely in heaven and in the air. Note this against Calvin and the Sacramentarians, who deny that Christ's body can be in heaven and in the Eucharist at the same time. I AM JESUS — the Nazarene, as the Syriac adds here, and Paul, Acts xxii, 8. He does not say: I am God and the Son of God, but Jesus; because Paul believed in the divinity, but was attacking the incarnation, that is Jesus, as if to say "Accept the lowest part of my humility, and put off the scales of thy pride," says Beda from St. Gregory. IT IS HARD FOR THEE TO KICK AGAINST THE GOAD. — It is a proverb taken from stubborn oxen, who when pricked by ploughmen or drivers with a goad (which from it are called βουκεντρα), they kick back, but thereby only drive the goad in more, and are pricked more sharply: signifying in like manner that he who struggles against one more powerful does so in vain and to his own harm; for he provokes the anger of the more powerful, so that he inflicts heavier and more frequent blows and stripes upon him. Christ hints that Paul had hitherto kicked against him as it were against a goad: for by the goads of miracles, holiness, and the disputations of St. Stephen, and the exhortations of St. Barnabas (as his Life has it), Christ had frequently pricked the mind of Saul, that he might believe in him; but he, kicking back, struck against a stronger goad, which Christ here drove into him, striking him down and fixing him to the ground. "For the words of the wise are as goads and as nails fastened deep in, which are given by one shepherd through the counsel of masters," says Eccles. xii, 11. Moreover, a hard goad to the conscience of the sinner is his own remorse and self-accusation. "Hard to the soul itself the accuser, judge, executioner, the worm that gnaws," says Quintilian, lib. V of the Institutes. Nor is it doubtful that Saul had not rarely felt this goad of conscience. Therefore "it is hard for thee to kick against the goad," that is, it is hard for thee to fight against God; for thou provokest him, who when provoked inflicts sharp and inevitable blows: just as he who kicks against a goad does not harm the goad, but himself, according to that saying of Plautus in the Truculentus: "If thou strikest goads with thy fists, thy hands ache more." Wherefore wisely Euripides in the Bacchae says: I would rather have made sacrifices to him, than attempt to strike the goads with my heels, in anger / A mortal man swift against God when I myself am mortal.
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6. AND TREMBLING AND ASTONISHED,—at such great light, voice, glory, power and majesty of the present Christ, by which he felt himself blinded and struck to the earth, especially because, being conscious of guilt on account of his past persecutions, seeing himself seized by Christ and in His power and hands, he feared lest He would exact upon him sharp and deserved punishments for his crimes. For God is accustomed first to instil fear of punishments, death, judgment and hell into sinners; and from this to move them to sorrow and detestation of their crimes; thence to hope of pardon, and love and obedience of God. For fear is as it were a needle or thread which introduces the thread of love, as St. Augustine says, tract. 9 in Epistle I of John. Moreover, so great is the Majesty of angels, and much more of God, that immediately a man seeing it falls down. Thus Daniel, cap. x, 16, upon seeing an angel: "Lord," he says, "in thy vision my joints were loosed, and no strength remained in me." And Ezechiel, cap. ii, vers. 2, upon seeing the glory of God: "I fell," he says, "upon my face." Nay, even Manoah, the father of Samson: "We shall die," he says, "because we have seen God," namely an angel as God's vicar, Judges cap. xiii, vers. 22. HE SAID: LORD, WHAT WILT THOU HAVE ME TO DO?—These are words of a mind full of compunction, humble, resigned, devout, surrendering and giving itself to God. Whence St. Augustine, serm. 14 On the Saints: "Now," he says, "he prepares himself to obey, who before raged to persecute. Now a preacher is formed from a persecutor, a sheep from a wolf, a soldier from an enemy. Let the sheep hear what it ought to do." Whence it is clear that Paul at that time through such contrition was not only justified, but also, in the manner of St. Mary Magdalene, Luke cap. vii, eminently sanctified. Thus interpreters everywhere, and namely St. Gregory, lib. XI of the Morals, cap. vi or vii. St. Chrysostom notes here first that Paul converted not by force and necessity, but willingly and freely, for this is what his words signify. Luther, Calvin and others deny this, who wish the will of man to be not free but enslaved; and that the grace given to Paul was so efficacious that it violently snatched him to Christ as thieves are snatched by the Praetor to prison: whom the Council of Trent condemns, sess. vi, can. 4, 5 and 6, and St. Augustine, lib. On the Spirit and the Letter, cap. xiii. Where he teaches that God strikes the mind with internal and external persuasions, that it may convert itself; but to consent to the calling or to dissent is properly the work of man's will. Note secondly, the magnitude and efficacy of the grace by which Paul was attracted and converted. For by it he was suddenly made from a most fierce persecutor the greatest friend of Christ. Whence St. Augustine often calls it most efficacious. Hear him, lib. I to Simplicianus, Quaest. II: "How rabid," he says, "how furious, how blind was the will in Saul? Yet he was snatched by one voice from above, with such a vision occurring, by which that mind and will, broken of its savagery, was turned back and corrected to faith." Hence St. Gregory, Dialog. lib. III, cap. xvii: "It is," he says, "a greater miracle to convert a sinner to the word of preaching and the comfort of prayer than to raise the dead in flesh. For the Lord raised Lazarus in flesh, Saul in mind," because He changed his entire mind, so that from diabolical it became more than angelic, as St. Gregory shows in the same place. This grace therefore was so powerful that it first converted Paul's supreme hostility into supreme obedience to Christ. Secondly, so that it not only abolished sins, but also the roots of sins and evil habits immediately: otherwise it happens in other sinners. For if anyone, being a drunkard or lustful, converts, granted that his past sins are forgiven him through penance and absolution, yet the habits of drunkenness and lust remain, which cease not to prick and solicit him to his former excess and lust, until by a long time through many contrary acts they are uprooted, or rather broken and lulled to sleep. But St. Paul, because he had most efficacious grace, and cooperated with it heroically by giving his whole heart to God, and saying: "Lord, what wilt thou have me to do?" hence he wiped away from his mind all the habits of vices, and as it were the memory of them. Wherefore this light and impulse of divine grace suddenly changed him entirely into another, nay into a contrary man, so that from a lion he became a lamb, from a wolf a Shepherd, from a persecutor an Apostle. Hence thirdly, this grace instilled in him such great love of Christ, that he who a little before wished to kill Christ and Christians, now desired to die for them, and would spend his whole life for them, offering himself to all journeys, labors, persecutions, hunger, thirst, prisons, torments, deaths, that he might propagate the glory of Christ and the Church; and so he seemed wholly transformed into Christ. Whence he says: "For to me to live is Christ, and to die is gain." And: "And I live, now not I; but Christ liveth in me." Hence he knew nothing else, understood nothing else, breathed nothing else in heart, mouth and deed, than Christ crucified, who, he says, delivered himself for me: all other things that are in the world, he counted as dung. Hence that zeal of gaining souls for Christ, that he might become all things to all men, that he might traverse the whole world preaching Christ, that he might prescribe the laws of Christian life to every age, sex, and condition; that tirelessly, night and day he ceased not to teach and evangelize Christ. In this therefore first conversion of his, Saul received grace, not only the common Christian grace that other faithful received, but also the Apostolic grace proper to the Apostles; and he was chosen and created an Apostle by Christ from heaven, as will appear in verse 15. Note thirdly: Christ here as it were enters into single combat with Saul, and vanquishes and strikes him down: whence by right of combat he could have killed him, but pitying him he grants him his life: wherefore Paul, giving thanks to him, binds himself as his perpetual servant. Hence also at the beginning of almost all his Epistles he prefixes this title: "Paul, a servant of Jesus Christ." Thus Rupertus. A similar was the speech of proud Turnus, vanquished and prostrated in combat by Aeneas, which Virgil expresses graphically, XII Aeneid., at the end: He (Turnus) humble and suppliant, stretching forth his eyes and his right hand in prayer: I have indeed deserved it, he says, nor do I entreat; use thy fortune (kill me if thou wilt); if the care of any parent can touch thee, I beseech thee (thou too hadst such a father, Anchises), have pity on the old age of Daunus: and me, whether thou preferest my body stripped of light, restore to my people; thou hast conquered (and the conquered stretching forth their hands, the Ausonians saw it), Lavinia is thy wife. Extend thy hatred no further. Aeneas stood fierce in arms, turning his eyes, and restrained his right hand, etc. But soon as he recognized the belt of his Pallas, which Turnus had girded on, indignant and avenging him he slew him. Far therefore milder and more clement was Christ toward Saul than Aeneas toward Turnus. Paul therefore was as it were a proud and fierce rhinoceros, whom God subjected to himself, nay made his herald, according to that in Job, xxxix: "Will the rhinoceros be willing to serve thee? or will he stay by thy crib?" on which passage see St. Gregory, lib. XXI of the Morals, cap. ii and iii. Morally, St. Paul teaches us here, when we feel divine inspirations, and God calling us to amendment and holiness, or perfection, what we ought to answer to him, namely: "Lord, what wilt thou have me to do?" For by this submission, resignation, devotion, promptitude, and alacrity of mind prepared for all things, and offering himself wholly to God, he disposed himself, and merited by congruity to be raised to the apex of the apostolate, and to become a doctor of the Gentiles. Thus Abraham, called by God, Genesis xii, 1, answered: "Here I am." So also Jacob, Genesis xxxi, 11, and Moses, Exodus iii, 4. And Ananias here, verse 10: "Behold I, Lord." And Isaiah, cap. vi, 8: "Behold me, send me." So also Samuel answered God calling: "Speak, Lord, for thy servant heareth," 1 Kings iii, 10. And the Psalmist: "My heart is ready, O God, my heart is ready: I will sing and give praise with my glory," Psalm cvii, 2. St. Francis was wont, hearing God speaking in his heart, even if he were on a journey, to stop his step, and to gather his mind within himself, that he might attend wholly to him; and forthwith he would execute in deed what he had heard. Thus he arrived at the apex of holiness, as St. Bonaventure relates in his Life. Finally St. Bernard, serm. 1 On the Conversion of St. Paul: "This indeed, brethren," he says, "is the form of perfect conversion. My heart is ready, O God, my heart is ready: Lord, what wilt thou have me to do? O word brief, but full, but living, but efficacious, but worthy of all acceptance, etc. Alas, how many more do we have imitators of that Gospel blind man, than of the new Apostle? What wilt thou (the Lord says to that blind man) that I should do to thee? Far be it from thee, Lord: do thou rather say, what wilt thou have me to do? For thus it is fitting, thus it is altogether worthy, that not my will be sought from thee, but thy will be sought and done from me, etc. Thus indeed, thus the cowardice and perversity of many even to this day demands, that it should be asked of them: What wilt thou that I should do to thee? not that they themselves should ask: Lord, what wilt thou have me to do?"
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7. ARISE, — "stand upon thy feet," as it is found in chapter xxvi, 16. AND ENTER INTO THE CITY (Damascus), AND THERE IT SHALL BE TOLD THEE WHAT THOU MUST DO. — You will say: In Acts xxvi, 16, it is said that Christ spoke thus to Saul: "For to this end have I appeared to thee, that I may make thee a minister and a witness of those things which thou hast seen, etc., I send thee to open their eyes, that they may be converted from darkness to light," etc. I answer: Christ said to Saul in general that He wished to make him His herald; but in particular He wished him to be instructed concerning baptism by Ananias. For this is the sweet dispensation of God, that, just as angels are taught by angels, so men are taught by men: concerning which matter there is a notable example in Sophronius, or rather in John Moschus, in the Spiritual Meadow, chapter cxcix; and this lest anyone fanatical should defend his errors and dreams by claiming an internal instinct of the Holy Spirit, as the Anabaptists do. Thus Cassian, Collation II, chapter xv. Secondly, here, says St. Bernard, sermon 1 On the Conversion of St. Paul, "the usefulness of social life is commended, so that, having been taught by man, he himself may also according to the grace given to him come to the aid of men." Thirdly, Paul, fasting for three days and blind, was taught by God at Damascus; but he is sent to Ananias, not so much that he might be taught, as that he might be baptized by him and healed of his blindness. Whence he significantly says: "What thou must do:" namely, to receive baptism, concerning which more in chapter ix. STOOD, — You will say: In chapter xxvi, 16, Paul says that his companions were with him prostrate: therefore they did not stand. I answer first, "stood," that is, they were there, they were stationed there, they remained there; for station here is opposed not to sitting or prostration, but to motion and progression. Thus Mary Magdalene is said to have stood behind at the feet of Jesus and washed His feet: "standing," that is, kneeling, with bent knee, Luke vii, 38. Secondly, "stood," because after prostration they raised themselves from the ground and stood upon their feet, so that they might raise up Saul. For Saul alone, lying on the ground, saw Jesus and conversed with Him, and felt his mind being changed. Therefore God permitted Saul's companions to remain in Judaism, so that they might be witnesses to the Jews beyond all exception of this miraculous conversion of St. Paul, and of all the wonders which happened in it. Thus St. Chrysostom and Oecumenius. ASTONISHED. — The Syrian, Pagninus and the Zurich version, astonished; others, mute; for those who are astonished become speechless: for fear and astonishment take away speech, equally as mind and memory: and the Greek ἐνεοί also signifies the mute and deaf. HEARING A VOICE, BUT SEEING NO ONE. — You will say: In Acts xxii, 9, the contrary is said, namely "they saw indeed a light, but heard not the voice." I answer, it is added there: "Of him that spoke with me," that is, of Christ, as if to say, They heard my voice, not Christ's. Thus St. Augustine, in Psalm lxvii, Lyran, Hugh, Vatablus and others here. Secondly, it can be said that they also heard the voice of Christ, but confusedly only: because, being astonished, they could not hear and understand His voice articulated distinctly.
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8. AND SAUL AROSE. — Partly of his own accord obeying and relying upon the voice of Christ, saying, "Arise;" partly aided and raised up by his companions. AND SAW NOTHING. — Our Interpreter reads οὐδέν, that is, nothing: now they read οὐδένα, that is, no one: which some restrict to Christ, as if to say, he saw Christ no longer, whom a little before lying on the ground he had seen. But that he saw nothing and was blind, is evident from the fact that he had to be led by his companions into the city, as follows. For Christ struck Paul's eyes with his light more than those of his companions: for he was blinded, not they, precisely so that they could lead him into the city. Thus St. Chrysostom and Oecumenius. Wherefore it is not probable what Dionysius says, that Paul saw nothing because his mind was rapt away from the senses into ecstasy. For that Paul was deprived not only of the use of his eyes, but also of the power of seeing, is evident, because scales fell from his eyes when a little later he was miraculously healed by Ananias. Whence it follows that the light was immense, which struck his eyes like lightning in such a way as to take away his sight, not by drying the crystalline humor, or by injuring the tunics of the eyes, but by covering them with pellicles as it were scales, concerning which verse 18. Where note that Christ at first tempered this light, so that Paul could see him in some confused manner, as being glorious and surrounded with light; but soon withdrawing himself, he intensified it so that Paul rising up felt himself completely blinded: and this first, so that from this Paul might infer how great was the brightness, power, majesty and glory of Christ; thus Rupertus; secondly, so that being blinded outwardly, he might gather inwardly the eyes of his mind, to consider those things which pertained to his salvation and which God demanded of him; thirdly, so that through bodily blindness he might atone for the blindness of mind, which he had willingly brought upon himself by closing his eyes, nay by resisting the light of the Gospel: whence St. Bernard, sermon 1 On the Conversion of St. Paul: "Blessed, he says, is that blindness, by which those once badly illuminated in transgression, at length in conversion have their eyes salutarily blinded;" fourthly, so that he might learn to close his eyes to earthly things and goods, and to open them to heavenly things, as if to say, Despise the earth, look up to heaven. AND THEY LED HIM BY THE HAND. — "Behold he is led as a captive of Christ, who had come to lead Christians to prisons," says St. Chrysostom. What a spectacle did Paul present of himself to the Jews and citizens of Damascus? and what indeed and how pleasing to God, to the Angels, to Ananias, to all the Apostles and to all Christians?
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9. AND HE WAS THERE THREE DAYS WITHOUT SEEING, AND DID NOT EAT, — for the sake of prayer and penance. For, as St. Chrysostom says, "he was smitten with remorse for the things he had done, he confessed, he prayed, he besought God." Whence in this three days he learned from God the mysteries of the Christian faith and the Gospel: for he soon began to preach these publicly, verse 20. Wherefore at the beginning of the epistle to the Galatians: "Paul, he says, an Apostle not from men, nor by man, but by Jesus Christ." And verse 12, he says that he did not learn the Gospel from man, but through revelation of Jesus Christ. Hence Bede, Hugh and the Gloss think that Paul in this three days was rapt to the third heaven, II Corinthians xii, 2. But I showed later that that rapture happened to him at another time. That therefore Paul was sent to Ananias, was not so much for the sake of teaching, as of healing from blindness and of baptism, namely so that he might be illuminated and baptized by him, says St. Chrysostom. The same, homily 4 On the Praises of St. Paul: "Paul's, he says, blindness became the illumination of the whole world. For because he saw badly, God blinded him, so that he might see well for the rest of his life." Tropologically, St. Bernard, sermon 1 On the Conversion of St. Paul: "Indeed, he says, that Paul remains three days without food persisting in prayer, pertains especially to those who, newly renouncing the world, do not yet breathe in heavenly consolation. Let them therefore wait upon the Lord themselves in all patience, pray without ceasing, seeking, asking, knocking: for the heavenly Father will hear them in due time."
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10. ANANIAS. — He was a man of note among the faithful, says St. Chrysostom, indeed Paul himself, chapter xxii, 12; St. Augustine, book II of Questions on the Gospels, Question xlvii, considers him to have been a Presbyter, but Oecumenius only a Deacon, yet one of the 72 disciples of Christ. The same is found in Dorotheus in the Synopsis, who also adds that he was later made Bishop of Damascus. Concerning him we read thus in the Roman Martyrology, on the 25th of January: "At Damascus the birthday of St. Ananias, who baptized that same Apostle. When he had preached the Gospel at Damascus and Eleutheropolis and elsewhere, under the judge Licinius he was beaten with rods and torn, and finally crushed under stones he completed his martyrdom." Mystically, Benjamin the ravenous wolf, namely Saul, is sent to Ananias, that is, to the grace and mercy of God, so that from her he may obtain pardon and be transformed into a sheep. Otherwise St. Augustine, sermon 14 On the Saints: "He was brought," he says, "to Ananias, and Ananias is interpreted as sheep (I know not in what language: certainly not Hebrew, nor Syriac, nor Greek). Behold the ravenous wolf is brought to follow the sheep, not to seize it: and lest the sheep should fear the ravening wolf, the Shepherd himself from heaven, because he did all things, announced to the sheep that the wolf would come, but would not be fierce; and yet so great a reputation of savagery had preceded that wolf, that the sheep could not hear his name without being troubled." And soon after: "Savagery is forbidden to the wolf. The wolf is led captive to the sheep. By the Lamb who died for the sheep, the sheep becomes secure from the wolf."
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11. GO INTO THE STREET, — into the plaza. For a city is divided into regions, regions into streets or plazas, streets into houses. Whence from street is said neighbor, he who dwells in the same street. STRAIGHT, — which was long and straight, as at Rome across the Tiber there is a street which is called Longara, because it is very long and very straight. A MAN NAMED SAUL OF TARSUS. — Refer "named" to Saul, not to Tarsus. For Paul's name was Saul, but his surname was Tarsian from his native place; because he was born at Tarsus, which is the metropolis of Cilicia. Whence the Zurich and likewise the Greek versions place a comma after "named," as if to say: Seek in the house of Judas a certain man, whose name is Saul; but his native place is Tarsus. For by these signs Ananias is indicated to Saul, lest someone else offer or thrust himself upon him in his place. Moreover Tarsus was so celebrated for navigation, merchandise and wealth, that from it the neighboring sea and any other sea was called by the Hebrews Tarshish: wherefore Solinus the Polyhistor, chapter xlvii, calls Tarsus the mother of cities. BEHOLD HE PRAYETH. — Note: "for" gives the reason why he commands Saul to be approached, and removes all fear from Ananias, as if to say: Fear not, Ananias, to approach Saul, a persecutor of the faithful a short time ago: for now he is not the Saul he was: now he does not persecute, but prays, so that he may prepare himself for a better life and baptism. Thus St. Chrysostom, Hugh and Lyra. Otherwise the Syrian, who connects these with what follows. For thus he translates: "Behold, while he himself was praying, he saw in a vision a man named Ananias." But the Greek text agrees with and supports our Latin version. 12. AND HE SAW A MAN. — This verse in the Roman and Greek Bibles is enclosed in parentheses; for it contains the words, not of Christ speaking to Ananias, but of Luke the historian relating them, as if to say: At the time when Ananias was sent by God to Saul, Saul himself, praying, saw in a vision, not a corporeal one (for he was blind), but an imaginary one, Ananias coming to him and healing him; and this was so that when Ananias soon came, from his voice and appearance, which he had seen in the vision, being enlightened by him he would recognize him and receive him as one sent to him by God.
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13. LORD, I HAVE HEARD. — So great was Saul's savagery, so great the fame of his fury, that at the mere name of Saul, Ananias, although sent to him by God, shuddered. Whence he excuses himself, as if to say, says St. Chrysostom: "I fear him lest perhaps he lead me to Jerusalem. Why do you cast me into the mouth of a lion? Why do you betray me to this man?" The sheep fears to go to the wolf, not knowing the wolf has been changed into a sheep, as I said a little before from St. Augustine.
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14. AND HE HATH POWER HERE, — that is in this place, namely Damascus, for in Greek it is ὧδε. "Here" therefore is an adverb, not a pronoun.
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15. A VESSEL OF ELECTION (that is, an instrument singularly chosen) IS HE TO ME, — Saul. For the Hebrews call by the word כלי "keli," that is, a vessel, any instrument whatsoever. Thus "vessels of song," Amos vi, 5, are musical instruments; "vessels of war," Gen. xlix, 5, are arms and armed men by which war is waged; "vessels of death," Psal. vii, 14, are swords and darts by which death is inflicted. Hence the Zurich Bible translates it, "an organ chosen," that is, a man most select and most excellent, is he to me, as Vatable says. You may ask, why is Paul called a vessel, that is, a chosen instrument? I answer first, because God chose him from among so many thousands of thousands of men, before others, even before the Apostles, to preach the Gospel everywhere, both to Jews and to Gentiles. Whence, explaining this election of his, he adds: "That he may bear my name before the Gentiles and kings, and the children of Israel." Hence it is clear that Saul at the very beginning of his conversion received the Apostolate and Apostolic grace, and was made an Apostle by Christ. Secondly, "a vessel of election," that is, of predestination, as if to say, Paul was predestined by God from eternity to great grace and glory, according to that passage in Galatians i, 15: "But when it pleased him who separated me from my mother's womb, and called me by his grace." Thus St. Jerome, in that place. In a similar manner the Apostle calls the predestined "vessels unto honour," namely golden and silver; the reprobate "vessels unto dishonour," namely earthen and formed. II Timothy ii, 20. Thirdly, St. Chrysostom holds that this election regards both the keen and ardent disposition, and the zeal for the divine law in Saul, as if to say, God chose Saul burning and zealous, so that He might correct this ardour and zeal and transfer it to Christ, so that he might be keen and zealous a defender and herald of Christ. For so arduous a task of the Gospel and Apostolate there was required a heroic disposition, which, aided and imbued with the grace of God, might overcome all difficulties, dangers and persecutions. For the cold and phlegmatic, even if holy, are less suited to breaking through such arduous things. Whence St. Chrysostom, asking why Saul, cruel and fierce, was chosen by God? answers, that a man disposed for the slaughter of Christians might be converted to the slaughter of errors, so that he might destroy Judaism and Gentilism. Fourthly, Paul was a "vessel" chosen, that is, holy, both because he preserved virginity and the mind of virgins continually in an undefiled body, as in a holy vessel, as is evident from I Corinthians vii, 7; thus St. Gaudentius, tract. 8, vol. II of the Library of the Holy Fathers: for, as Cicero says, Tusculan Disputations I: "The body is as it were a vessel and some receptacle of the mind;" and also because he was an instrument of the Holy Spirit. For just as in an organ the spirit and breath inspired by the bellows resounds, and produces in it a sweet melody; so in Paul and in his mouth the Holy Spirit resounded, and produced a heavenly harmony, which drew men, even fierce and barbarous ones, to itself, and delighted even the angels themselves. "Amphion moved," and far more Paul, "stones by singing." Virgil celebrates Orpheus, IV Georgics, his voice and song Soothing tigers, and moving oaks by song. Orpheus the true, Paul, I say, with the Holy Spirit playing through him, softened and tamed the wild and oaken and stony hearts of men. He himself therefore was a vessel, that is, an instrument, a harp, a pipe, a trumpet and a melodious and sonorous lyre of the Holy Spirit. Whence St. Jerome, epistle 61 to Pammachius: "Where," he says, "is the vessel of election, the trumpet of the Gospel, the roar of our lion, the thunder of the Gentiles, the river of Christian eloquence, who marvels more at the mystery, unknown in former generations, and the deep riches of the wisdom and knowledge of God, than he speaks of it." Fifthly, he was "a vessel of election," because he strenuously and ardently cooperated with the divine calling and election, according to that passage: "And his grace in me hath not been void, but I have laboured more abundantly than all they." I Corinthians xv, 10. And that passage: "If any man therefore shall cleanse himself from these, he shall be a vessel unto honour, sanctified and profitable to the Lord, prepared unto every good work." Labour and love are twins, as Plato says: because he whom one loves, one labours for, and refuses no labour for the beloved, as Paul for Christ, whom he loved supremely, refused nothing, but sought all things. Paul therefore was a prodigy of nature, a miracle of grace, the wonder of the Gentiles, the terror of the Jews, a portent of the universe, God's chosen servant, Christ's selected and beloved Apostle. Thus the ancients call chosen and beloved servants those who immediately execute all their commands and forthwith accomplish all their works and business. Sixth, just as the sun, Ecclesiastes xliii, 2, is called "a wonderful vessel, the work of the Most High," because the sun is a vessel of light by which God illuminates the whole world; so also St. Paul himself was as it were the sun of the world. Whence St. Chrysostom, in chapter i to the Romans: "The tongue of Paul," he says, "shone forth above the sun itself, surpassing all others in the doctrine of the word; wherefore he was believed by the Gentiles to be Mercury." Acts xiv, 11, and in book I On Providence: "No one is greater than Paul, or even equal to him." Seventh, St. Jerome, in chapter viii of Hosea: "Paul," he says, "is a vessel of election, because he is a vessel of the law and a treasury of the sacred Scriptures." Just as St. Anthony of Padua on account of his knowledge of Holy Scripture was called by the Pontiff "the Ark of the Covenant." Eighth, others wish St. Paul to be properly called "a vessel of election," because he was full of wisdom and grace, so much so that from his fullness all nations drank. Thus Origen, book III of the Periarchen, and St. Ambrose, sermon 11 On St. Peter and Paul. This is what the Wise Man says, Proverbs xx, 15: "There is gold and a multitude of gems, and a precious vessel are lips of knowledge." Ninth, St. Thomas, in the preface to the Epistle of St. Paul, explaining of him that which was said by Ecclesiasticus, chapter l, verse 10, concerning Simon the great high priest, "As a solid golden vessel adorned with every precious stone: Paul," he says, "was a golden vessel on account of wisdom, solid on account of charity, adorned with all other virtues." See more in him. Tenth, Paul was "a vessel of election," because he was chosen and destined to endure many labors, persecutions and tribulations for Christ and the Gospel. For Christ adds this reason, saying: "For I will show him how great things he must suffer for my name's sake;" concerning which there is more there. Finally, do you wish to know to how great and how sublime things Saul was chosen by God and exalted? Hear St. Chrysostom, homily 18 in chapter xi to the Romans, in the Moral Interpretation, where he compares Paul to heaven and prefers him to it: "For heaven, although it has been seen for so long a time, has not however moved us greatly: but Paul, having preached for a short time, drew the whole world to himself. For heaven, keeping its own boundary and order, remains in the same station, but the sublimity of Paul's mind transcends all heavens and converses with Christ himself. And his beauty is so great that God himself proclaims it. When the stars were made, the angels marveled: but God himself marveled at this man, saying: 'This is a vessel of election to me.' This heaven is often covered by a cloud; but no temptation clouded Paul's mind, but even in the midst of storms it surpassed the brightness of midday with its own splendor. For that sun which shone in Paul did not emit such rays as could be darkened by the concourse of temptations, but then especially did they shine forth. Whence he also said: 'My grace is sufficient for thee. For virtue is made perfect in infirmity.' Let us therefore emulate him, and nothing will be granted even to us equal to this heaven, nor the sun, nor this whole world." The same, book II On Compunction of Heart: "Paul," he says, "walking upon the earth, held the very summit of heaven, etc. But his love and the desire which he had toward the charity of Christ not only penetrated three heavens, but transcended all absolutely, and reached even to Christ himself, like an immense flame, which would fill the whole earth, and ascending thence, filling all things, would reach even to the very heights of heaven; but also surpassing all things from there, would even transcend the air of him who is above heaven: and wherever and what spaces are there, would ascend to the third heaven, and would fill all these things with one and the same fire; so that it would leave no space empty neither of the earth, nor of heaven, indeed nor of the heavens. See the same, at the end of the epistle to the Romans, and in the eight homilies which he wrote on the praises of St. Paul, at the end of volume III, where in the eighth he compares Paul and prefers him to all not only Patriarchs, Prophets and Saints, but also to Angels, Cherubim and Seraphim. Is not this a vessel of election? How blessed are those upon whom this election of God falls? Thrice and four times blessed are those whom God from all eternity destined to himself as vessels of election. Would that Christ our love would deign to make us also worthy of such election and holy calling; and in turn let us respond equally to his calling and grace, and thus let us continually increase and transcend it. For this is the only way to eminent virtue and holiness. Pray for us, St. Paul, that we may merit to become partakers of your wonderful election and calling. Amen. THAT HE MAY BEAR MY NAME: — First, just as a herald boldly carries forth and bears the name of his prince and lawgiver in his proclamation, whose laws and edicts he promulgates; secondly, just as a Prophet bears and carries forth the name of God in his oracles, saying: "Thus saith the Lord;"; thirdly, just as an ambassador freely bears and carries forth the name of the King by whom he is sent; fourthly, just as a soldier and standard-bearer intrepidly and strongly bears and carries forth the name and insignia of his commander; fifthly, just as a teacher bears and carries forth the name of his Author, whose books and doctrine he teaches and expounds. Moreover, Paul bore the name of Christ in his heart through the most ardent love, in his mouth through the most efficacious eloquence, in his work through continuous and most grievous labors and sufferings, in his Epistles through wisdom and the most fervent zeal. Whence he says: "I bear the marks of the Lord Jesus in my body," Gal. vi, 17; for these marks are as it were the characters of the name of Jesus. BEFORE THE GENTILES. — Hence his title is, "Doctor of the Gentiles," I Tim. II, 7. AND BEFORE KINGS, — as before Agrippa, king of Judaea, Acts xxvi, Nero, and other kings of the provinces, which he evangelized in great number. Similar was the election and calling of St. John Chrysostom: for an angel appeared to Flavian the Patriarch while praying in the morning, and commanded him to go to the monastery in which Chrysostom was living as a monk, and to ordain him priest: "For he," said the angel, "shall be like Paul, a vessel of election, and shall comprehend the whole world by his word." And when Chrysostom, a lover of silence and monastic life, shrank from that honor and burden, an angel also appeared to him, commanding that he not resist Flavian, but acquiesce, saying: "What God hath ordained, who can avoid?" Thus it is recorded in the Life of St. Chrysostom. AND TO THE CHILDREN OF ISRAEL. — These are placed last, as it were more worthy than the Gentiles, inasmuch as they were the children of Abraham, and consequently Christ was properly promised and sent to them: yet Paul experienced them to be most hostile to him, equally as enemies of Christ.
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16. FOR I WILL SHOW HIM HOW GREAT THINGS HE MUST SUFFER FOR MY NAME'S SAKE. — God showed this to Paul, both through internal inspiration (for God is accustomed to suggest to the Saints grave and troublesome things, and as it were to foreshow them, so that they might approach them more prepared and courageous); and through external means, as when through Agabus He foretold to him the bonds which he shortly after underwent in Jerusalem, cap. xxi, 11; and through daily experience, when namely He caused him daily to undergo new and greater persecutions and crosses. Thus often in Scripture "to show" means the same as to actually exhibit, to provide, to do, as when the Psalmist so often prays: "Show us, O Lord, Thy mercy." Show, that is, exhibit, provide, do. And Daniel, cap. III, vers. 44: "Let all be confounded who show (that is, do) evils to Thy servants." And Psalm. IV, 7: "Who will show (give) us good things." And Psalm. L: "Thou hast shown (done) hard things to Thy people." And Psalm. LXX, 20: "How great tribulations hast thou shown (sent) upon me." Note: For the enim gives the reason for the preceding things, namely why Paul was to be a vessel of election and how he was to bear the name of Christ before Jews and Gentiles, as if to say: Paul will be to me a vessel of election, because bearing my name before Gentiles and kings, he will suffer many great things for me generously and constantly. Whence it is clear that Paul and other elect servants of God are chosen and destined by God rather to suffer many things for Him than to do them. For the service of God, as well as the apostolate, consists more in much suffering than in action; namely: "To do mighty deeds is Roman; to suffer mighty things is Christian," indeed Apostolic and Pauline. For first, Paul and the Apostles, preaching the new and paradoxical faith, namely that Christ crucified is God and the Saviour of the world, that continence, sobriety, mortification of desires, etc., are to be observed, encountered many mockers, contradictors and persecutors. Second, God justly inflicted this punishment on Saul for his sins. Hear St. Augustine, serm. 14 De Sanctis: "Show," he says, "to the persecutor not only Thy goodness, but also Thy severity: let him suffer what he did to them and cause them to suffer; let him himself feel what he inflicted on others. I, he says, will show him what he must suffer for my name: he who acted against the name, let him suffer for the name. O merciful cruelty! You see him preparing iron, he will cut, not kill." Third, because Christ had suffered far more for him and from him: it was fitting therefore that he himself should repay the debt to Christ, and suffer many things for Him. Fourth, because it was fitting that a preacher of Christ crucified should preach Him more by example than by word: for this is more efficacious and more persuasive. Fifth, because the act of greater fortitude is to suffer mighty things than to do them, as being far more difficult. Sixth, because that burning love itself, imparted by Christ, could not be satisfied except by great and many labors and tribulations endured for Him. Whence he himself says: "We glory in tribulations," Rom. v, 3; especially because he saw himself so greatly loved by Christ, affected with so many benefits, and namely abounding in divine consolations amid persecutions. "For, as he himself, having experienced it, says II Cor. I, 5, as the sufferings of Christ abound in us, so also by Christ our consolation aboundeth: " therefore as much as tribulation and desolation increased, so much also did God's consolation increase. Furthermore, how great and how grave the sufferings were which Paul continually endured for Christ, is evident both from the following chapters of this book to the end, and from the Epistles of St. Paul, and especially the whole cap. xi of the epistle II to the Corinthians. For Christ prepares for him great glory and a crown in heaven, which was to be merited by him through great labors and sorrows. "For the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us," Rom. VIII, 18. Wherefore the highest dignity and glory is to suffer many great things for Christ: which God gives not to all, but to His elect and beloved, as to St. Paul and the like. See what is said cap. v, 41. By a similar vision and symbol of much suffering to be endured, St. Francis Xavier was called from heaven, and as it were authorized as Apostle of the Indies. For when he was serving the sick in a hospital house in Rome, God revealed and represented to him in sleep the great labors and hardships which he was to undergo in India for the glory of His name. Beholding these, Xavier, cheerfully: "More," he said, "O Lord, more, more; " and he repeated this in so loud a voice that he awakened and startled Father Simon Rodrigues, his cubicle companion. The same seemed to appear to him in sleep many times, that he was carrying on his shoulders a black Indian, like an Ethiopian, so heavy that under such a burden he could not lift his head. He himself, relating this to Father James Laynez, then his companion: "Still," he said, "from this dream I feel such fatigue of body and as it were a bruising in my limbs, as if I had truly wrestled with that Indian." Thus among others Father Lucena, a grave theologian, relates it, lib. I Vita Xaverii, cap. VII.
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17. LAYING HIS HANDS UPON HIM. — Calvin thinks that Ananias conferred upon Saul the sacrament of Confirmation. For this is what is called the laying on of hands. Whence he infers that it can be conferred not only by Bishops alone, but also by Presbyters and others (for such was Ananias). But he errs: for Saul had not yet been baptized; therefore this laying on of hands was not Confirmation, which ought to follow baptism; but it was partly a healing and illumination of Saul, according to that saying of Christ, Mark, last chapter: "They shall lay hands upon the sick, and they shall do well;"; partly it was a disposition and preparation for baptism. For thus hands were laid upon catechumens of old by a priest, that he might pray for them and implore God's blessing upon them: of which ceremony witnesses are St. Dionysius, Ecclesiastical Hierarchy, chapter On Baptism; St. Cyprian, epistle 56; St. Augustine, book On Faith and Works, chapter IV; and the Council of Carthage IV, canon 85. Add that there were many peculiar things in Saul: for being called from heaven, taught by Christ, he received the reality of a Sacrament without the Sacrament, namely he was filled with the Holy Spirit, who is the effect of the sacrament of Confirmation, without this sacrament. Finally he was filled with the Holy Spirit not through the laying on of hands by Ananias, as Calvin wishes, but through baptism, as I shall shortly say. SAUL BROTHER. — In former times Christians called one another brothers, and women sisters, namely in spirit, not in flesh: for all being reborn by the same baptism, they had the same father Christ, and the same mother the Church, in which they lived more amicably and harmoniously than blood brothers in the same paternal house. Although Paul was not yet in fact a Christian, because not yet baptized, yet by vow he was, and that most ardent; for he had already fully put on the faith, love and spirit of Christ. THE LORD SENT ME JESUS. — "He interposes the name Jesus, to signify that by his power health is brought, just as Peter signified when he restored the lame man to walking," chapter III, 6, says St. Chrysostom. Laying his hand therefore upon Saul, naming and silently invoking Jesus, he dispelled the blindness, and restored sight to him. THAT THOU MAYEST SEE (by this laying on of my hands, and invocation of Jesus), AND BE FILLED WITH THE HOLY GHOST, — in baptism, which I shall shortly confer upon thee. That this is so is evident from what immediately follows: "And immediately there fell from his eyes as it were scales, and he received his sight." Where nothing is added concerning the Holy Ghost, but concerning it he adds:
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18. AND IMMEDIATELY THERE FELL FROM HIS EYES AS IT WERE SCALES, — like the scales of fishes, say Lyran and Cajetan. Hence it appears that the blindness of Paul was not intrinsic, namely situated in an injury to the organ, for instance in the drying up or extinction of the crystalline humor, or the ocular membrane; but extrinsic, namely that his eyes were covered with little membranes, as it were scales. Similar was the blindness of Tobias, which was naturally cured by the gall of a fish. Whence concerning it cap. xi, 14: "And there began, he says, a white spot to come over his eyes, like a membrane of an egg, which Tobias catching drew from his eyes, and immediately he received his sight." Just as therefore the dung of swallows falling into the eyes of Tobias, and there congealing with the humor flowing from the brain, or phlegm, covered them with a membrane and blinded him, so also here that light striking the eyes of Paul, by its heat and hidden power drew humors from the brain into the eyes, and there coagulated them, so that they hardened into membranes like scales, and thus covered and blinded the eyes. Similar blindness befalls many today from humor flowing down, congealing into a membrane, and veiling the eyes, which skilled surgeons often cure by their art, removing the membrane with a needle. But in Paul the removal of the membranes and blindness was miraculous, because it was done immediately by the imposition of the hands of Ananias and the invocation of the name of Jesus; for Ananias did not remove the membrane and scale by wiping with the gall of a fish, or by drawing it out with a needle. Tropologically: St. Gregory, lib. XXXIII of the Morals, cap. xxiv, understands by scales the veil of carnal wisdom, or of excuses and hypocrisy: "The hardness of carnal covering, he says, had pressed upon him (Saul), and therefore he did not see the rays of true light. But after his proud resistances were overcome, the scales of his defenses fell from the eyes of the body, but they had already fallen from the eyes of the heart before, under the Lord's rebuke, when prostrate he said: Lord, what wilt thou have me to do? The scales being cast off, the arrow of truth had now reached the depths of the heart, when, laying aside the pride of arrogance, confessing the Lord whom he had attacked, and not knowing what he should do, he asked. Whence he heard: I am Jesus, as if to say, Receive the weak things of my humility, and cast off the scales of thy pride. It must be known, however, that these scales of defenses, although they cover almost all mankind, nevertheless press upon the minds of hypocrites and cunning men especially. For they themselves refuse to confess their faults so much the more vehemently, as they blush the more quickly to be seen by all as sinners. Hypocrisy being thus corrected, and hidden malice detected, they cast forth the scales of defense, and repel the sword of truth." Hypocrites therefore and lovers of themselves are blind. For simulation is a scale, bald excuse is a scale, love of self is a scale, which veils their eyes of the mind, and takes away the sight of truth. But Jesus dissolves and scatters these scales through Ananias, that is through the grace of God, and through preachers, confessors and other spiritual men. AND RISING UP WAS BAPTIZED. — For he was not filled with the Holy Ghost before baptism, especially since this descent and filling of the Holy Ghost at that time was made through a visible sign of fire, or of fiery tongues. But this sign was not ordinarily given except in Confirmation, and afterwards in Baptism; as here in favor of Paul, God gave it to him. There was another reason in the descent of the Holy Ghost at the preaching of Peter over Cornelius, before he was baptized, cap. x, 44, as I shall say there. Nyssenus adds, in the oration On St. Basil, and St. Jerome, in Ezech. 1, that Paul received his sight, not through the imposition of the hands of Ananias, but through baptism; so that this place would be a hysterologia. But the contrary is more true, as I have already said; for the ordered sequence of the context requires it. Thus interpreters generally. Paul adds, Acts xxii, 14, that Ananias said to him exhorting: "The God of our fathers hath preordained thee, that thou shouldest know his will, and see the just one (Christ) and hear the voice from his mouth; because thou shalt be his witness unto all men, of those things which thou hast seen and heard: Rise up and be baptized, and wash away thy sins." AND WAS BAPTIZED. — For although already before, when he said: "Lord, what wilt thou have me to do?" his sins had been forgiven him through contrition, nevertheless this contrition included a vow and obligation of baptism: by which therefore Saul now discharged himself. Again he was baptized, that he might be initiated into Christianity, and that he might become capable of Confirmation, Ordination and the other Sacraments: for baptism is the gate of these. St. Ambrose holds, in sermon 31, that Saul changed his name in baptism and was called Paul. But the contrary is more true, concerning which see chapter XIII, 9. Furthermore, through baptism Saul received the Holy Spirit and his fullness. For in baptism all sins and all punishments of sins are washed away, and grace, charity, and all virtues and gifts of the Holy Spirit are infused. Wherefore it is not likely that Saul received the fullness of these things through the mere laying on of hands by Ananias, which was not a Sacrament, but merely a ceremony and symbol of prayer. Therefore he received it through baptism, which is the first and principal Sacrament of Christ and the Church. Moreover, from a special gift of God, Saul, as an Apostle and soon to be a preacher, received therein a far greater fullness than other faithful.
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19. AND WHEN HE HAD TAKEN FOOD, HE WAS STRENGTHENED. — For, as St. Chrysostom says, "he was weakened from the journey, and from fear, and from fasting, and from sorrow," namely from compunction of heart. You may ask, in what year from the nativity and passion of Christ was Paul converted? Some answer that he was converted in the year immediately following the passion of Christ, which was 33 years from his nativity; for Christ suffered in the year 34 in March, and in the same year, on December 26, Stephen was stoned: thence about a month later, namely in the year 35 of Christ, on January 25, St. Paul was converted. This is supported by the fact that through the prayers of St. Stephen, while he was being stoned, Paul was converted: therefore immediately after his stoning: otherwise his prayers, during the whole year in which Saul was permitted to rage against the Churches, would have been inefficacious and as it were null. Thus Eusebius, in his Chronicle; William Durandus, book VII of the Rationale of Divine Offices, chapter IV; Christopher of Castro, in the Chronology of the Mother of God; and Adrichomius, in his Chronology, who says Paul was converted in the year 35 of Christ on Wednesday, or the day of Mercury. To this also may be reduced Hippolytus of Thebes and Evodius, who say Stephen suffered in the seventh year from the death of Christ, and immediately after his death Paul was converted: for there it seems that "month" should be read instead of "year," as I said in chapter vii, verse 57. Moreover, it is paradoxical what the Alexandrian Chronicle writes, that Stephen was stoned in the first year of the Emperor Claudius, and Paul was converted in the second year of the same. For the first year of Claudius fell in the year 43 from the nativity of Christ, which was the ninth year from the death and ascension of Christ. On the other hand, others think Paul was converted in the year 2 from the death of Christ, which from his nativity was 36, so that precisely from the day of Christ's death to the day of St. Paul's conversion, there intervened two years, except for two months which elapsed from January 23, on which Paul was converted, to March 25, on which Christ suffered, as he had been announced and conceived 34 years before on the same day, made man in the womb of the Virgin. Thus Oecumenius, Sanchez, Lorinus, Baronius and Pererius hold in the Prolegomena to the epistle to the Romans, disputation 1, number 24. The Roman Martyrology favors this, and that of Usuard, and Isidore, in the book On the Life and Death of Saints, chapter LXXI, who say Paul was converted in the year 2 from the ascension of Christ. Although others respond to this that these authors reckon the year 1 from the ascension as that which immediately flowed from the ascension until the Calends of January, on which the new year began, and that second year, nevertheless men commonly speak and reckon otherwise, and by the second year they signify two years. And reason favors this, because what Luke narrates after the death of St. Stephen concerning the persecutions of Saul, the conversion of Samaria, the journeys and deeds of Philip, and concerning the Church already gathered at Damascus, do not seem to have been able to happen in one month, but easily require one year; unless one should say that many of these things happened after the conversion of St. Paul, but Luke set them forth beforehand, so that he might complete together the deeds of Philip, who succeeded St. Stephen. This opinion, as being more common and conformable to the Martyrologies, so also appears to be more true. God therefore permitted, after the prayers of Stephen, Saul to rage for a whole year longer, so that he might pour forth all the venom of his malice, and thus be more easily cured, and so that the greater grace and power of God in converting him might shine forth throughout the whole world: for although God hears the prayers of his own, he does not immediately fulfill them, but in time opportune and fitting to his counsels and decrees. Whence he first permitted him to rage against Christians throughout all Judea, before he went and harassed foreigners, namely the Damascenes, as he himself hints in chapter xxvi, 11, where he says he persecuted them in all the synagogues. The same is hinted at in chapter viii, 2. But this he could not have done in one month, but in one year. For Judea is broad and vast, especially because, as is said there in verse 3, Saul made havoc of the Church, entering into every house, and the faithful, after Stephen was killed, were scattered throughout all the regions of Judea and Samaria, all of whom Saul, breathing out threatenings and slaughter, strove to seize and extirpate. Hence it follows that Saul was converted in the 34th year of his age, and served Christ for that many years thereafter; for he died in the 68th year of his age, says St. Chrysostom, whom I cited in the Proem to St. Paul. Wherefore, when some cite St. Chrysostom, hom. De Princip. Apost., saying of Paul: "For thirty-five years he served the Lord with all readiness," and from this conclude that Paul was converted in the beginning of the year of Christ 35, not 36; I have not found this thus far in St. Chrysostom. But if St. Chrysostom says this, he appears to have followed the Chronicle of Eusebius, which was then recently published, which records the death of Paul in the 14th year of Nero, which was the year of Christ 70. For if you count the years of Christ from 36, when Paul was converted, up to 70, when in the Chronicle of Eusebius he is placed as slain, you will find 35 years of Paul after his conversion. But the Chronicle errs here. For that St. Peter and Paul were slain in the 13th year of Nero, not 14, Baronius proves from this, that in the 14th year on the 29th day of June, on which day the Apostles were slain, Nero was not alive; for he was slain at the beginning of June of that same 14th year. By this reckoning of Baronius, therefore, it must be said that Paul served Christ 34 years, not 35. AND HE WAS WITH THE DISCIPLES WHO WERE AT DAMASCUS FOR SOME DAYS. — St. Chrysostom reads, "for three days": for τινας, that is, some, he reads τρεῖς, that is, three: and he also adds the reason for this stay: "This consolation," he says, "brought to the converted Paul, compensates for the sorrow which the faithful had conceived from the death of Stephen: nor can it easily be estimated with how great joy all would triumph, and what thanks they would give to God, and what congratulations they would show to Saul."
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20. AND IMMEDIATELY (εὐθέως, that is, forthwith) IN THE SYNAGOGUES HE PREACHED JESUS. — Hence it is clear that Paul during those three days in which he remained blind at Damascus was taught by Christ, and received infused knowledge and understanding of the Scriptures concerning Christ: for immediately he began to preach him, and to dispute with the most learned Jews and to convince them. Note here the wonderful change in Paul, sudden movements and fires of the spirit. "He was not ashamed," says Chrysostom, "of the change, nor did he fear to destroy those things in which he had previously excelled." This indeed is the power and energy of the Holy Spirit, of which St. Gregory speaks excellently, hom. 30 in Evang.: "Behold," he says, "with the eyes of faith opened, I behold David, Amos, Daniel, Peter, Paul, Matthew, and I wish to consider what manner of craftsman this holy Spirit is, but in my very consideration I fail. For he fills the boy who played the harp (David), and makes him a Psalmist. He fills the shepherd tending cattle and plucking sycamore fruit, and makes him a Prophet. He fills the abstinent boy, and makes him a judge of the aged. He fills the fisherman, and makes him a preacher. He fills the persecutor, and makes him a teacher of the Gentiles. He fills the publican, and makes him an Evangelist. O what a craftsman is this Spirit! No delay in learning is suffered in all that he wills. For as soon as he touches the mind, he teaches; and to have touched is to have taught. For when he illuminates the human soul, he transforms it; he suddenly denies what it was, he suddenly exhibits what it was not. Let us consider our holy preachers, what he found them to be on this day, what he made them," etc. BECAUSE (ὅτι, that is, that) HE WAS THE SON OF GOD. — Thus the Zurich Bible, Pagninus and others.
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21. AND ALL WERE AMAZED, — The Jews, namely, and unbelieving Gentiles, says St. Chrysostom; indeed even the faithful and Christians marveled at such and so sudden a change in Saul, so that, just as they said of Saul prophesying: "Is Saul also among the Prophets?" I Kings x, so also they said of Saul: "Is Saul among the Apostles? Does he preach Jesus, he who was wont to persecute Jesus?" says St. Gregory, lib. IV in lib. I Reg. cap. x. WHO HAD LAID WASTE, — ὁ πορθήσας; the Zurich Bible, who had ravaged; Vatablus, who had devastated, or depopulated. "Had laid waste," therefore, that is, had opposed, was striving to lay waste and extinguish: for it is taken in the inchoative sense, not the perfective: for neither the Church, nor the faithful constant in faith, can be laid waste or overthrown by any persecution. Thus says the Psalmist, Ps. cxxviii, 1: "They have often fought against me from my youth," that is, opposed me; for it follows: "But they could not prevail against me," as if to say, They opposed me, but did not prevail, did not lay me waste. They marvel with good reason that Saul, who a little before was a fierce opponent of the Church, immediately becomes a fiercer defender of the same.
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22. AND SAUL INCREASED MUCH MORE IN STRENGTH, — that is, he grew strong, as the Zurich Bible translates it, he became more powerful, he took on greater strength and courage, he attacked the Jews more vigorously. AND CONFOUNDED THE JEWS, — συνέχυνε, that is, he disturbed them; the Syriac version, he terrified them. To confound therefore here does not properly signify to affect with shame, but to move, disturb, render perplexed: so that they did not know how to extricate themselves and refute Paul's arguments. AFFIRMING, — συμβιβάζων, that is, comparing and fitting together, namely the times of the promise of the Messiah and the oracles of the Prophets with one another, comparing and composing them, and confirming from the comparison and agreement of all, that the crucified Christ is that blessed seed of Abraham and promised to the Prophets, in whom all nations were to be blessed, that is, justified and saved, that is, that Christ is the Messiah, the saviour and redeemer of the world. For Saul gathered together testimonies concerning Christ from Moses, Isaiah, Jeremiah and other Prophets, and showed that all things agreed with one another; nor did he say anything other than "because," that is, that "this" Jesus crucified by the Jews, "is" the Messiah, or "Christ."
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23. AND WHEN MANY DAYS WERE FULFILLED, — namely after three years. For Saul went from Damascus into Arabia, thence he returned to Damascus, where these very snares were laid for him, which fleeing he departed to Jerusalem, as he himself relates in Galatians I, 17 and 18. See the remarks there. For if this expulsion of Saul from Damascus had happened before this three years, namely before his departure into Arabia, as some wish, so that then he ought to have fled secretly from Damascus, indeed been let down through the wall in a basket; certainly he would not have returned openly after three years in the same place, for he would have thrown himself into manifest danger to his life. Thus Baronius.
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24. AND THEY GUARDED ALSO THE GATES. — For the Jews had persuaded Aretas, the king of Damascus, that Saul was a traitor and a spy, as I said in II Corinthians xi, 32. See the remarks there.
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26. AND WHEN HE WAS COME TO JERUSALEM, HE ATTEMPTED TO JOIN HIMSELF TO THE DISCIPLES, — that is, to the Christians, especially to Peter and the Apostles: for he confesses that he went to Jerusalem for the sake of seeing Peter, as the Prince of the Apostles and of the Church, Galatians I, 18. For joining in Greek is κολλᾶσθαι, that is, to glue oneself; just as paper is glued to paper with glue, so a Christian is glued to a Christian by charity: for although three years had already passed since Paul's conversion, nevertheless because he himself had been hidden in Arabia during all that time, therefore his conversion and disposition were still unknown to many and suspected on account of his former life and the fierce persecution of the faithful, lest perhaps he feigned himself converted, to spy out and harass the Christians: as the traitors of Christians do in England.
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27. AND BARNABAS, — who knew intimately the character and habits of Saul, and had certainly known of his conversion, being familiar with Saul from boyhood and a fellow student under Gamaliel as master, and who continually urged him toward conversion; as his Life has it. He therefore led Saul to the Apostles, so that he might be admitted by them not only among the Christians, but also among the Apostles, as one created an Apostle by God, indeed chosen as a vessel of election. AND HOW HE HAD DEALT CONFIDENTLY IN DAMASCUS IN THE NAME OF JESUS, — ἐπαρρησιάσατο, that is, he had dealt openly, freely, confidently in the name of Jesus, that is, with great liberty, confidence, boldness and fortitude he had taught in the synagogues of the Jews and demonstrated that Jesus is the Christ, or the Messiah. See concerning this word what I noted at chapter IV, 29. Note: "In the name of Jesus," that is, in the name of Jesus, for Jesus. Thus the Zurich Bible. Or, in, that is, concerning the name of Jesus, teaching namely that he is Jesus, that is, the saviour of the world. Thirdly, it can be translated, how he had taught confidently in the name of Jesus, that is, the name of Jesus, namely that Jesus is truly Jesus, that is, the saviour of the world. For verbs of contact, both corporeal and spiritual, such as to teach (for the voice of the Teacher touches the ears and mind of the disciple) are constructed by the Hebrews with the ablative by means of the preposition "in," as "to touch in the hand" is to touch the hand; "to strike in the head" is to strike the head: thus "to teach in the name of Jesus" is to teach the name of Jesus, namely Jesus: for the name by metonymy is put for the thing of which it is the name, namely for the person named.
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28. AND HE WAS WITH THEM GOING IN AND GOING OUT, — that is, familiarly, continually and everywhere remaining and conversing: for to go in and to go out, to the Hebrews signifies any action whatsoever, as if to say, Whatever he did, he did this with them, he was continually and perpetually occupied with them. See the remarks at chapter I, 21.
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29. HE SPOKE ALSO TO THE GENTILES. — The words "to the Gentiles" are not in the Greek, nor in the Syriac, nor in the Latin Gothic version, as Mariana testifies, nor in Bede, nor in Chrysostom and other Greek interpreters; whence Mariana judges that they are redundant. However, the Roman Codices corrected by order of Clement VIII have them, as do the other Latin ones. Moreover, it is not probable that Saul preached here to the Gentiles; for he did this first by the command of God through Peter to Cornelius the Centurion, as we shall hear in the following chapter; nor would the Jews, even converted to Christ, have suffered him to evangelize the Gentiles, for which reason they remonstrated with St. Peter on this account, chapter xi, verse 3. It can therefore be said first, that the same Greeks and Gentiles are here meant: for Luke wished to explain what these Gentiles were, calling them Greeks. But for Greeks the Greek is not Ἕλληνας, but Ἑλληνιστάς, that is, Grecizers, that is, Jews in Greece, namely born or brought up and dwelling among the Gentiles; or, as the Syriac translates it, Jews who knew Greek. Therefore "he spoke to the Gentiles" is the same as "he disputed with the Greeks," namely with Jews coming from Greece. "Gentiles" therefore here are called Jews born or dwelling among the Gentiles. For these are called Greeks, in Greek Ἑλληνισταί: for at that time Greek was the same as Gentile, as I said chapter vi, 1. Secondly, Bellarmine answers, book I On the Roman Pontiff, chapter xxii, that Saul disputed with the Gentiles, not drawing them to the faith, but defending the Christian faith from their calumnies. Thirdly, "Gentiles" here can be understood as Gentile proselytes, that is, converted to Judaism: for these, being already Jews in religion, were capable of Christianity. Fourthly, if you absolutely wish to understand here Gentiles remaining in paganism, say with Sanchez that these things happened after the conversion of Cornelius by St. Peter, chapter x, who opened the door of faith and the Church to the Gentiles. For these things happened after three years from the conversion of St. Paul: for he spent three years in Arabia, as I said verse 23; returning thence to Damascus, he fled to Jerusalem on account of the snares of the Jews, and there he spoke to the Gentiles, as is here said. Wherefore since Paul was converted in the year of Christ 36, add three years, you will have the year of Christ 39, in which or after which these things happened: before which Cornelius appears to have been converted by Peter, of whom in the following chapter. This therefore is a hysteron proteron. For Luke wished to continue the affairs of Paul in one continuous thread, and then to take up the deeds of St. Peter. AND THEY SOUGHT TO KILL HIM. — "On account of so keen and efficacious a disputation of his for the name of Christ," says St. Chrysostom. For it is probable that he disputed with his synagogue of Jews, who were from Cilicia, of which chapter vi, 9, who, just as they had stoned Stephen, so also were thinking to stone Saul, the more so because he, as it were a renegade and traitor to the Synagogue, was the most ardent defender of the Christians. For he himself, being a Tarsian and Cilician, had formerly been with St. Stephen from the Synagogue of the Cilicians.
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30. THEY BROUGHT HIM DOWN TO CAESAREA. — Which was named by Philip the Tetrarch Philippi. The Syriac says he was brought down by night, so that namely in the silent night he might depart more securely. Moreover, it appears that he went by the command of God, appearing to him in the temple, as he himself says, chapter xxii, verse 17; for that vision of his which is recounted in that chapter appears to have happened at this time. Moreover, Paul fled, not from fear, but from fortitude. "For a strong preacher of God was unwilling to be held within walls, because he sought the field of combat," says St. Gregory, II Dialogue.
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31. THE CHURCH. — In Greek ἐκκλησίαι, that is, churches in the plural: for there were many particular churches throughout Judaea, Galilee and Samaria, which formed one total and universal church. HAD PEACE. — For now, from the persecution and death of Stephen, who was killed at the end of the year of Christ 34, the fifth year was passing, namely the year of Christ 39, as I said a little before: in which same year, the last of the reign of Tiberius Caesar, according to Eusebius in the Chronicle, hearing the wonderful things which Christ had done in Syria, he judged that He should be held and worshipped as God, concerning which he reported to the Senate: "The Senate, because it had not approved beforehand, rejected it. Caesar remained in his opinion, threatening danger to the accusers of Christians," says Tertullian, Apology, chapter v. And this was no small cause of peace for the Church: thus God submits peace to persecution, joyful things to the sorrowful, namely "after the clouds, Phoebus." WAS BEING BUILT UP, — was growing in number and virtue of the faithful: for these, as living stones, build up the house of God, which is the Church, to the Ephesians, chapter II, verse 20. WALKING IN THE FEAR OF THE LORD. — This fear is filial, the same as charity. For charity, just as it loves God alone, so greatly fears and takes care lest it offend Him in any way. This is the fear of the Saints, concerning which the Psalmist says: "Fear the Lord, all ye His saints: for there is no want to them that fear Him." And Psalm II: "Serve ye the Lord in fear, and rejoice unto Him with trembling." Proverbs xiv: "The fear of the Lord is a fountain of life." Ecclesiasticus I: "The fear of the Lord is glory and glorying." And chapter xxi: "The perfection of the fear of God is wisdom." And chapter xxv, 15: "The fear of God hath surpassed all things. Blessed is the man to whom it is given to have the fear of God: he that holdeth it, to whom shall he be made like? The fear of God is the beginning of His love." And chapter xl, verse 28: "The fear of the Lord is like a paradise of blessing, and they have covered it above all glory." AND CONSOLATION. — The Greek παρακλήσει signifies three things, namely consolation, exhortation and patronage: hence the Holy Spirit is also called the Paraclete, because He provides these three things to the Saints. Whence the Greek and Syriac versions have, "and the consolation of the Holy Spirit was great," according to that Psalm xxx, 20: "How great is the multitude of Thy sweetness, O Lord, which Thou hast hidden for them that fear Thee!" This is the hidden manna promised and given to him that overcometh, Apocalypse II, 17. See the things said there. With these divine consolations St. Xavier abounded in his labors in the Indies, when he cried out: "It is enough, O Lord, it is enough: for the human heart in this life cannot contain so great a torrent of Thy pleasure." And the Psalmist, Psalm lxxvi: "My soul refused to be comforted: I remembered God, and was delighted." Excellently St. Bernard, sermon On the Words of the Apostle, The kingdom of God is not meat and drink: "Joy," he says, "from the kingdom of God, etc., is joy in the Holy Spirit. Whence comes this joy, if not from justice and peace? Let these themselves proceed as cells of honey." And soon after: "This is the twofold joy which thou hast in the Holy Spirit, from the memory of future goods, and the endurance of present evils." The same sermon 4 in the Vigil of the Nativity: "Rejoice in the Lord always, again I say, rejoice. Rejoice in the exhibition, again rejoice in the promise: because both the thing is full of joy, and the hope is full of joy. Rejoice, because ye have already received the gifts of the left hand: rejoice, because ye await the rewards of the right hand. His left hand is under my head, and his right hand shall embrace me. The left hand indeed lifts up, the right hand sustains. The left hand heals and justifies, the right hand embraces and beatifies. In His left hand are merits, in His right hand truly are rewards contained." See more things in St. Augustine, discourse 20 on Psalm cxviii; Gregory, homily 36 on the Gospel; Chrysostom, homily 4 on II Corinthians; Cassian, Collation IV, chapter v; St. Bernard, on the Canticle, sermons 1, 2, 3, 74, etc.
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32. WHILE HE PASSED THROUGH ALL, — as the head of the faithful passing through all, just as a prince of the faithful traverses the regions subject to him, examining all things, providing for all, and administering justice. For "to traverse" in Scripture is the mark of princes, and denotes authority and the right to rule, as I have shown from Zechariah I, 10 and 11. "Like a general in an army," says Chrysostom, "going about considered which part was united, which adorned, which needed his presence: see him running about everywhere and being found first." Morally, let Pastors learn here from the Prince of Pastors to go about and visit their subjects, as among other things the Council of Trent commands, sess. XIV, cap. III On Reformation, namely: "The smaller ox learns to plow from the greater." Note: Luke omits much here, such as that St. Peter in this journey (which Baronius believes lasted two years) came to Antioch, and there, as in the metropolis of Syria, to which there was a great concourse of Jews, and to which many Christians had fled in the dispersion made after the death of Stephen, established his pontifical chair, founding the Church of Antioch (which Saul and Barnabas afterwards increased by preaching, so that the disciples were first called Christians at Antioch, cap. XI, vers. 26), which St. Jerome, in cap. II to the Galatians, and Eusebius, in the Chronicle, believe he did in the last year of Tiberius, which was the year of Christ 38; although Baronius and others think this happened in the following year, which was the first year of Caius Caligula the Emperor, and the year of Christ 39. St. Peter sat as Pontiff there for 7 years, namely until the year 2 of Claudius, which was the year of Christ 44, when going to Rome and there establishing the Roman Church, he transferred with his person the Pontifical chair and all the right of the Supreme Pontificate, as Baronius shows from St. Gregory, Damasus and others in the year of Christ 39. And there he refutes Onuphrius Panvinus, who contrary to the consensus of the ancients, believes that St. Peter first founded the Roman Church, then the Antiochene. Moreover, he is said to have established his chair there, not because he was fixed to that city and never left it, for this is false: for he went about visiting the faithful of other cities and evangelizing the infidels; but because he made that Church the first of all the Eastern Churches, inasmuch as he himself was its Bishop, who at the same time was the Pontiff of the world. To his Episcopate therefore he annexed the Pontificate, until he transferred both to Rome. TO THE SAINTS. — Formerly all Christians were called "Saints," because called to holiness, and sanctified in baptism, they lived a holy life, as I have often said in the Commentary on the Epistles of St. Paul. LYDDA. — It was a city situated by the sea between Joppa and Jerusalem, one of the eleven toparchies of Judaea, the fifth in order. In the time of St. Jerome it was called Diospolis, that is, the city of Jupiter. In this city, says William of Tyre, lib. VII of the History of the Holy War, cap. XXII, even to this day the glorious sepulcher of the excellent martyr George is shown, in which according to the outer man he is believed to rest in God, in honor of whom the Emperor Justinian commanded a church to be built with great care and devotion. For in that city St. George was beheaded: hence also now it is called after St. George, as Adrichomius writes in the Description of the Holy Land, from Vitriaco, Brembachius and others.
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33. AENEAS. — The Syrian Ania. For Anias is a Hebrew and Syrian name signifying the poor, humble, meek one of the Lord; Aeneas is Latin.
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34. HEALS THEE. — Thus the Greek, Latin, Roman and Syriac texts read assertively. For by asserting with certain faith and hope, and by his assertion healing in the virtue of Christ, Peter heals Aeneas; St. Gregory, however, in book XXIII of the Morals, chapter xiii or xv, the Gloss and Interpreters read optatively: "May he heal thee." The matter comes to the same thing. For Peter's assertion contains a tacit wish, prayer and invocation of Christ, by whose virtue Aeneas was healed. AND MAKE THY BED. — That is, do not extend your bed, but gather it up: take up your pallet and walk: for he does not command to make, that is to arrange the bed, so that you might lie in it, since he heals him and raises him from the bed. Mystically: "Rise, and make thy bed, that is, shake off the torpor in which you lay exhausted, and prepare good works in which you may be able to rest." Thus Bede. And St. Gregory, in book XXIII of the Morals, chapter xv: "What is it to say, Rise, except to abandon the evils which you have committed? And what is it to say, Make thy bed, except to work the causes of reward, in which you ought to rest? so that both by rising he may abandon what he did, and by making the bed he may find what he shall have done. Both of which the Prophet briefly comprehends saying: Depart from evil, and do good. For to depart from evil is to rise from that in which he lay: but to do good is to prepare the works of reward in which he ought to rest." Note: Christ often exacted faith from those whom he healed, saying: Believest thou that I can do this? because the sick themselves, or the parents or friends of the sick, asked Christ to heal them: whence conversely he justly demanded this faith from them. Here, however, Peter was not asked by Aeneas, but he himself went before him, so that the miracle might be more illustrious, in that the benefit was more freely given. St. Chrysostom adds that Peter accomplished this, not so much for the private advantage of the paralytic, as for the common good, namely that by it he might confirm believers in faith, and invite unbelievers to it, and for this reason he healed him freely and liberally, not exacting faith from him, nor any preparation or condition.
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35. SHARON. — "Sharon, Sarona and Lassaron," in Greek Assaron, is a mountain and an excellent city, which Joshua took, chapter XII, after slaying its king. From there the whole plain region, which extends from Caesarea of Palestine to Joppa, is called Sharon, and it is rich and most fertile, and therefore suitable for fattening cattle: for which reason the king's animals were pastured there. This "according to the quality of the soil, immediately bore fruit of faith to Peter preaching," says St. Jerome in the Places of the Hebrews, and from him Adrichomius; for all the inhabitants of Lydda and Sharon, seeing this miracle of Peter, were converted to the Lord, as Luke adds here. Then was fulfilled that oracle of Isaiah, prophesying concerning the flower of the Church and its happy propagation, chapter xxxv, verse 2: "The glory of Libanus is given to it, the beauty of Carmel and Sharon: they shall see the glory of the Lord, and the beauty of our God."
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36. IN JOPPE. — "Joppe," says Adrichomius from St. Jerome, Josephus and others, which is also called Japho, that is beauty or comeliness, a most ancient city, founded by Japhet, son of Noah, before the flood, situated by the sea on a high promontory, with a rocky shore, high and steep, fortified with a citadel and walls most strongly. It is the port of Jerusalem and of all Judaea, to which timber and stones for the structure of the temple were transferred from Lebanon by rafts, and from there by land journey they were conveyed by carts to Jerusalem. But the port is most turbulent: on account of this it is convenient for piratical raids: for which purpose it was often occupied in the time of the Maccabees. Here Jonas entered a ship, when he fled from the face of the Lord to Tharsis, that is Cilicia. This the Maccabees often occupied and fortified. In this place St. Peter raised Tabitha from the dead: here, having lodged with Simon the tanner (whose house was situated under a rock near the sea, at which place afterwards a chapel was built for St. Peter) he received men from Caesarea sent by Cornelius the Centurion, at the admonition of an angel. On the shore of this place are shown rocks to which Andromeda is said to have been bound with chains, to be devoured by a sea monster, had not Perseus freed her. Finally, pilgrims disembark at Joppe, and by a journey of a day and a half by land they arrive at Jerusalem. DISCIPLE, — that is a Christian, just as disciples, namely of Christ and the Apostles, were at first called Christians. TABITHA. — Hebrew צבי tsebi, is the same as glory, beauty, a pleasant, beloved and desirable thing: for which reason the land of Israel is called tsebi, Daniel xi, 15, and Jeremiah III, 19: "How," it says, "shall I put thee among the children, and give thee a desirable land (in Hebrew tsebi, tsibot), a goodly heritage of the armies of the Gentiles? See both passages cited. Hence tsebi and tsebia is a roe, a doe, a she-goat. The Syrians, changing the letter tsade to tau, for tsebia say tabitha. In Greek it is called δορκάς, from τοῦ δέρκειν, that is from seeing; for dorcades, or does, excel in the sharpest sight. Thus also the Syriac Tabitha alludes to the Hebrew חזה nabat, that is I discern, I see; because this animal has keen eyesight. Whence Pliny, lib. xxviii, cap. ii, teaches that dorcades, as well as does, do not have sore eyes: moreover, they see at night as well as by day. Luke therefore hints that this disciple was appropriately called Tabitha, that is Dorcas, because she was like a dorcas, namely first, that she was watchful and sober, as dorcades are, says St. Chrysostom. Secondly, that she ascended into the mountains of virtues with the Blessed Virgin, as dorcades seek and leap into mountains. Thus St. Jerome, in Ezechiel XLV. Thirdly, that she was chaste, timid and modest, and fled the sight of men, such as a dorcas is, according to that passage Song of Songs VIII, 14: "Flee, my beloved, and be like to a roe, and to the young hart upon the mountains of spices." Fourthly, that with the keenness of mind and faith she penetrated the heavens, and devoted to prayer she penetrated heavenly things. Fifthly, that she was lovable and full of works of charity and mercy. For a doe is a symbol of grace, love and benevolence, according to that passage Song of Songs II, 9: "My beloved is like a roe, or a young hart:" and Proverbs v, 19: "Let her be thy dearest hind, and most agreeable fawn." Let maidens now be such, and they will be dorcades. Such a dorcas was St. Margaret, queen of Scotland, wholly poured out in alms to the poor and persevering in prayer, of whom St. Adalred the Abbot in her Life, in Surius on June 10: "Nothing," he says, "was firmer in her faith, more constant in countenance, more patient in suffering, more grave in counsel, more just in judgment, more pleasant in conversation:" who, when she was dying, hearing that her dying king with his son had fallen in battle: "Thanks," she said, "I give to thee, O Lord, because thou dost torment me with this sorrow, and dost inflict upon me this just penance for my sins."
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37. THEY LAID HER IN AN UPPER CHAMBER, — in the higher and public part of the house, namely: "For indeed she had ascended by good works to the highest things," says St. Jerome in cap. XLI of Ezechiel.
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38. DO NOT DELAY. — The Zurich Bible and Pagninus: Do not be grieved; others, do not hesitate, do not tarry. For all these things are signified by ὀκνῆσαι. For it is not likely that they would have charged St. Peter with sloth; or that they would have called him slow, if, when called, he had not come immediately.
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39. AND PETER RISING UP. — "He came with diligence for the sake of Apostolic charity," says St. Cyprian, book I On Works and Almsgiving, chapter II. SHOWING HIM THE TUNICS, — in order to show both the charity and piety of Tabitha, and their destitution, that they were bereft of such a caretaker and as it were a mother, so that both things might move St. Peter to recall her to life. Thus St. Chrysostom. Similar is what Abdias writes in the Life of St. John the Evangelist, namely that widows showed him garments which Drusiana of Ephesus, now deceased, had made for them when he returned from Patmos: moved by this, St. John recalled her to life. Thus St. Martin at the gate of Amiens, tearing off half his cloak and giving it to a poor naked man, merited to see Christ the following night, displaying that very piece of the cloak, and to hear him glorying before the choirs of angels: "Martin, still a catechumen, clothed me with this garment," as Sulpitius relates in his Life, chapter II. Thus Martyrius, wrapping a leper in his cloak and carrying him on his shoulders, felt that he had wrapped and carried Christ. For he heard from him: "Martyr, you did not blush for me on earth, I will not blush for you in heaven," as St. Gregory relates at length, homily 39 on the Gospel. Thus St. Francis, stripping himself of his garments and clothing a poor man with them, the following night saw a spacious and great palace with military arms, marked with the sign of the cross of Christ, and heard that this would be his and his soldiers', as St. Bonaventure relates, chapter I of his Life. St. Catherine of Siena, stripping herself of her tunic and giving it to a poor man, the next night saw Christ wearing this tunic, conspicuous with pearls and gleaming gems, and heard from him: "I will give you an invisible garment, which will keep from you all harm of the cold of either part of man." From that time she never felt the harshness of winter: wherefore in the same garments in which she went in winter, she went in summer; and from his promise she knew that she would enjoy surpassing glory in heaven without end. Thus her Life has it. Wherefore St. Job merited to say, chapter xxxi, verse 19: "If I despised him that was perishing, because he had not a garment, and the poor man without covering. If the sides of my servants have not blessed me, and they were warmed with the fleece of my sheep." WHICH DORCAS MADE FOR THEM, — both by buying cloth and by making garments from it, and by sewing them, as we read in the Lives of poor women, even princesses and queens, such as St. Elizabeth, daughter of the king of the Hungarians, and St. Elizabeth, queen of Portugal, and the like; whom many in this age strenuously imitate to the great good of the poor and greater example to the world. The Greeks add μετ' αὐτῶν οὖσα, that is, while she was with them, while she dwelt and lived among them: by which words Luke notes the humility and benevolent familiarity of Dorcas, that she herself, though rich and charitable, dwelt among poor widows and acted as a mother with daughters, or as a sister with sisters, conversing with them in a friendly manner, working, mending, and using their work to make garments for many poor. Thus St. Chrysostom. "Whence Peter felt that what was being asked could be obtained, nor would the aid of Christ be lacking to widows entreating, when he himself was clothed in widows," says St. Cyprian in the place already cited.
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40. AND WHEN HE HAD PUT THEM ALL OUT, — so that he might pray to God more secretly and more efficaciously, says Lyra. TABITHA, ARISE. "In the name of Jesus Christ," as St. Cyprian adds, for not in his own, but in the name, or voice, or mind of Christ invoked, he raised her up. AND SHE OPENED HER EYES, — which are wont to be closed in the dead. "By opening her eyes, he showed that death was like sleep," says St. Chrysostom. AND SAT UP. — That is to say, she who lay as if dead, now raised up, sat up alive.
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41. AND HE GAVE HER HIS HAND, AND LIFTED HER UP, — to her feet, so that she who had been sitting in bed as if alive, but still weak, now being raised from the bed by Peter would stand and remain firm on her feet. By giving her his hand, therefore, first, he signified that by his hand, that is by his aid and assistance, he had raised her up, just as Christ holding the girl by the hand recalled her to life, Matt. cap. IX, 25. Second, he made her who had risen, but was still sitting weak, firm and strong, so that she could stand and walk. Third, having grasped her hand, he presented her alive to the widows and Christians. Morally, Arator: That hand deserved to touch Peter's right hand, / Which was generous to the poor. Hence Peter by touching her tacitly commended her beneficence. WHEN HE HAD CALLED THE SAINTS, — namely Christians. HE PRESENTED HER ALIVE, — παρέστησεν, that is stood, and, as the Zurich Bible has it, exhibited her alive. It is probable that Tabitha, as a merciful and pious woman, departed in a state of grace, and therefore was destined for heaven or certainly for Purgatory: wherefore when recalled to life by Peter, she was certain of her salvation: otherwise indeed Peter would have inflicted upon her not a benefit but rather a harm, if he had recalled her from a certain state of salvation to a doubtful one. Hence our Lorinus rightly judges, and Bellarmine at length, lib. II De Purgatorio, cap. VIII, it seems certain that he who has once escaped the danger of damnation does not undergo it again. Again, neither from the number of the damned, nor from the blessed is anyone raised. Tabitha therefore was either recalled from Purgatory; or, if she had nothing to purge, her beatitude was suspended, because God intended to send her back to mortal life, at the prayer of St. Peter. Thus St. Salvius, who was afterwards Bishop of Albi, when he had been snatched up dead to heaven, and there heard the voice of God: "Let this one return to the world, because he is necessary to our Churches"; groaned: "Alas! alas! Lord, he said, why have you shown me this, if I am to be deprived of it? Behold today you cast me out from your face so that I return to the fragile world, and I shall not be able to come back here again: I beseech you, Lord, do not take your mercy from me, but I pray that you permit me to dwell here, lest falling from it I perish. And the voice that spoke to him said: Go in peace: for I am your guardian until I bring you back to this place." Thus Gregory of Tours, Hist. Francorum, cap. I. Hence in the Life of St. Stanislaus Bishop of Cracow and Martyr, we read that, when he had raised from death a certain Peter, and had brought him as a witness of a field sold by him to the tribunal of King Boleslaus the wicked, after Peter had given his testimony, he asked him: "Do you wish, Peter, that for the sake of gratitude I ask the Lord that it be permitted you to dwell with us for some years on earth?" To which Peter answered: "I, holy Father, would not wish to remain in this life, which I rightly consider should be called death; but I seek that blessed life in which the present face of God is seen. I am in Purgatory; I hope soon to migrate to the blessed. You, I beseech, my Father, pray for me, that this happen quickly." Stanislaus promised that he would do what was asked, and he returning to the tomb, expired his soul again. Thus St. Christina the Admirable, dead and led to Purgatory, seeing the horrible torments of souls, received an option from God: "I give you an option, he said, either now to remain with me eternally in glory, or to return to the earth, and there to suffer the torments of these souls for them, and to free them, and to cause men by the examples of your penance and life converted to me, to abstain from their crimes and repent, and when all is completed to return to me with many heaps of merits increased." But she immediately answered that she wished to return to her body; and having returned she underwent admirable crosses and penances for those souls, which being completed she gloriously passed to God. Thus her Life has it among Surius on the 23rd of June, cap. III and seq., which James of Vitry Bishop and Cardinal praises. It is memorable that in the Acts of the Canonization of our holy Father Ignatius we read that he proposed this question to Father James Laynez, who succeeded him in the Generalate: "If God gave you the option, either to go immediately to heaven, or to remain in this life with doubt of salvation, and yet showed that in this life you could render some glorious service to him, which would you choose?" And when Laynez answered: "I would choose to go to heaven and assure my salvation." — "But I, said St. Ignatius, would choose to remain in life to fulfill God's desire, and to render him the obedience he desires from me. For I do not doubt that he, who is far more faithful and generous to me, would have care of my salvation, nor would he permit that this choice of mine made to his glory, with uncertainty and danger to my salvation, would be harmful to me, but would far rather guard and assure it. This is my sentiment and confidence in divine goodness," certainly heroic, worthy of Ignatius, indeed worthy of God.
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43. WITH A CERTAIN SIMON A TANNER. — Not a courtier, as Hugo and Dionysius wish, but a tanner, who namely softened or prepared hides, so that from them sandals and shoes, or breastplates and garments could be made; for this is called in Greek βυρσεύς. St. Chrysostom notes the modesty of Peter, who chose lodging not with Tabitha and other wealthy persons, but with a plebeian tanner. For although he was the Prince of the Church, he did not disdain the poor, but preferred to dwell with them, as their companion and table-guest, so as to encourage them. He declined Tabitha's house, lest he should appear to receive the favor of hospitality in return for a miracle, but so that his benefit might be purely and simply his own. Perhaps also, because she was a virgin or a widow, with whom it was not fitting for a man, especially the Prince of the Apostles, to lodge. Therefore he chose Simon's house, either because Simon was known to him, or because he was invited more earnestly by him. Add that this house of the tanner was outside the city near the sea, as is said in chapter X, verse 6, where even now a remnant of it is shown to pilgrims from its ruins, says Gagneius; indeed, a chapel was erected there to St. Peter, as I said at verse 36. "For the Apostles sought out places separated from cities, as lovers of solitude and quiet," says Oecumenius. For tanners, lest the stench of softened hides should infect the public air, were accustomed in former times to be relegated outside cities, or to remote places, as is still done even now. Hear Artemidorus, book I, chapter xv: "To practice tanning is evil for all: for the tanner handles dead bodies, and therefore is excluded from the city." Again note the greatness of love and spirit in Simon, who, although a tanner, dared to invite and receive at his table and in continuous hospitality the very highest Head and Pontiff of the Church, and to feed and treat him liberally according to the dignity of his person, as much as his strength and means allowed. Most excellently St. Leo, sermon 2 On Lent: "To no one," he says, "is a small fortune a disgrace, to whom a great spirit belongs, nor does the measure of mercy and piety depend on the mode of one's property. Good will never lacks merit even in slender means, for the abundance of good intention. This will is most abundant, because it does not depend on ability, but is reckoned to have done whatever it effectively desires. By this the poor distribute generous alms; the weak, not touching themselves at all, because through infirmity they are not able, are worn down by many bodily afflictions; the unlearned preach the Gospel doctrine throughout the whole world; because in place of works which we cannot perform, the effective affection of good will is abundantly substituted. And each one, though he be one, becomes manifold by will alone, because through it he can embrace the labors and ministries of many. Then this affection stirs up ardent prayer, by which we ask God that through others he may perform what we wish and cannot perform: but ardent prayer obtains what it asks. Whence St. Bernard, sermon 16 on the Psalm Who dwelleth: "Deservedly," he says, "is he not heard who dissimulates crying out, or does not ask at all, or asks tepidly and remissly. For in God's ears vehement desire is a great cry; on the other hand, remiss intention is a low voice."
Machine translation from the Latin, not reviewed.
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v. 1 Saulus autem adhuc, praeter id quod iam 8,3 relatum est, spirans minarum et caedis in discipulos Domini; ex adverbio σάλιο colligas id quod Lucas narrare aggreditur evenisse aliquammulto tempore post Stephani mortem et cum Philippus Caesaream venit (8,40), Saulum etiam tum in Christianos saevire perrexisse. Quanto furore agitetur, ἐμπνέων describit; minae et caedes sunt quasi elementum ex quo spiritum ducat (Grimm); quare Paulus se ὑδριστήν vocat (1 Tim. 1,13) et supra modum dicit se Ecclesiam persecutum esse et evertisse (Gal. 1,13 gr.) et Act. 26,10 : et cum occiderentur, detuli sententiam. Non contentus eo modo saevire in Ierusalem, accessit ad principem sacerdotem — usque ad annum 36 p. Ch. Caiphas in ea erat dignitate —
9:2
v. 9 et petiit ab eo epistolas in Damascum ad synagogas, ad praefectos synagogarum, μέ s? quos invenisset. huius viae viros ac mulieres, vinctos perduceret in lerusalem; epistolis hisce probare voluit sibi a synedrio i. e. ab eius praeside potestatem esse factam talem et praefectos synagogarum debere sibi eo in negotio opem ferre. Considerabantur itaque Christiani tamquam blasphemi, 820518180 , qui igitur non a minoribus iudicibus, sed 8 synedrio essent iudicandi ct puniendi (cf. Matth. 26,65). Quaerit Hilg. * quomodo scriptor potuit intelligi a lectoribus, si simpliciter scribit 4 ὁδὸς et ea voce rem christianam designabat? Profecto, si ageretur de profano scriptore Hilg. conclusisset ex 0 ipso usu, tum temporis et apud eos pro quibus scribit Lucas vocem ea notione usurpatam esse, uti bene dicit CAr. : ὁδὸν vocat, quia sic ab omnibus vocabatur (sim. Oec., Theoph.); qui vocis usus cernitur saepius; cf. 18,25. 26; 19,9. 23; 29 ^ ; 28,929. Quae notio ad hebraismum refertur; nam דרך ὁδὸς, via dicitur de ratione agendi, vivendi, de modo quoque quo Deus agit cum hominibus et de ratione agendi et vivendi quam Deus ab hominibus observari vult (cf. Gen. 18,19; 19,31. 1 Sam.. 18,154. Ps. 5,9; 18,31; 27,11. Prov. 12,15 etc). Cum autem postea ἡ ὁδὸς iam non reperiatur pro vivendi ratione fidelium, merito ex hac ipsa dictione in hoc libro adhibita concluseris priscam libri originem (cf. Feit.). Similiter Luc. 20,91 : viam Dei in veritate doces; 29166 τῆς ὁδοῦ qui pertineant ad illam viam, sint eius quasi indolis (cf. Hebr. 10,39). Quod dicitur ἐὰν εὕρῃ, non vocatur in dubium ibi esse fideles, sed in quaestionem vocatur, utrum ei contingat aliquos deprehendere necne (cf. Weiss). Damascus, urbs olim totius Coeles Syriae nobilissima, distabat Hierosolyma itinere sex dierum, circiter 180 millia passuum (Patr.). Verum Christus fideles suos Damasci degentes tuetur et ipsum persecutorem sibi subdit;
9:3
v. 3 et cum iter faceret, contigit ut appropinquaret Damasco et subito circumfulsit eum luz de coelo;
9:4
v. & et cadens in terram audivit vocem dicentem sibi : hebraea dialecto 26, 1% i. e. aramaice Saule, Saule quid me persequeris , me, quae membris suis fiunt, sibi, capiti, collata reputat (cf. Matth. 25,35-40; Beda). Ex hac Christi ad Paulum voce facile intellexeris, cur apostolus totiesin epistolis fideles esse ?n Christo efferat, et unionem illam intimam cum Christo, Ecclesiam esse corpus Christi, caput esse Christum adeo sedulo describat (cf. Rom. 6,3 seq. 12,5. 1 Cor. 1,2; 6,15; 12,19. 9 Cor. 1,21; 5,17. Gal. 3,27. 28. Eph. 2,5. 19, Col. 1,94; 2,19 cte. etc.);
9:5
v. 5 qui dixit : quis es Domine? vox est reverentiae (Beel.); et ille : ego sum Iesus quem tu persequeris; quod sequitur et etiam v. 6 hoc loco apud paucos testes legitur (vide lect. var.), videtur depromptum ex duplici narratione 22,10 et 26,14 (Calm. Feit.); durum est tibi contra stimulum calcitrare, locutio est proverbialis, quae, uti iam Salm. ostendit, etiam apud profanos, Aeschylum, Euripidem, Terentium, invenitur. Ducta est 8 bobus, qui cum ab aratoribus vel aurigis stimulo punguntur, contra stimulum recaleitrant, sed eo magis stimulum induunt eoque acrius punguntur et dolorem sibi augent. Hac itaque persecutione Saulus sibi ipsi magnum infert damnum ; ipsique maxime noxium et fatale erit, si voluntati Iesu velit resistere. Illa enim quaestione v. & et asseveratione v. 5 iam 61 infigitur stimulus i. e. panditur voluntas Iesu, ut se agnoscat; contra hanc voluntatem et manifestationem agere non poterit esse nisi resistenti maxime asperum , damnosum. Plerumque locutionem proverbialem ita accipiunt, ut Saulus censeatur iam expertus esse stimulos conscientiae contra suam persequendi rationem. Putant enim verbis illis indicari Sauli animum antequam Iesus illi appareret iam crebris interioris gratiae divinae motibus excitatum fuisse, ut ἃ proposito desisteret; quibus tamen motibus eum minime obtemperasse, sed contra restitisse (cf. Salm. Beel. Patr.) vel : stimulis miraculorum, sanctitatis, disputationum Stephani, praeclarissimi exempli quo veniam implorabat pro inimicis, constantiae ac pietatis fidelium crebro Christus pupugerat mentem Sauli, ut in se crederet (cf. Lap. Menochius, Tirinus, Feit.). Verum dubito num recte id statuatur. Paulus enim, sui ipsius et 5 et accusator, de eiusmodi stimulis vel inspirationibus gratiae quibus restiterit et recalcitraverit non solum nihil fatetur, sed illa mihi negare videtur. Se vocat quidem blasphemum, persecutorem, contumeliosum (6pwrf») ; sed simul addit : sed misericordiam consecutus sum quia ignorans ἀγνοῶν feci in incredulitate (1 Tim. 1,13). Fatetur se persecutum esse Ecclesiam ; at simul dicit : et ego quidem existimaveram (ἔδοξα ἐμαυτῷ) me adversus nomen Iesu debere (δεῖν) multa contraria agere (Act. 26,9); fatetur se supra modum χαθ᾽ 05060 ל persecutum esse Ecclesiam; sed qualem se tunc fuisse dicit? « abundantius aemulator exsistens paternarum mearum traditionum » (Gal. 1,15). Profitetur quidem se indignum qui vocetur apostolus auia persecutus sit Ecclesiam (1 Cor. 15,9); at simul dicit : non fui 1076001088 % inobediens coelesti visioni (Act. 26,19), nihil de sua contra inspirationes praevias contumacia. Proinde ex iis quae de se testatur et accusat nihil deprehendo quo censeatur stimulis conscientiae agitatus esse contra suum agendi modum; id unum mihi videre videor in Saulo evenisse, quod Christus suis praedixit : venit hora, ut omnis qui interficit vos arbitretur obsequium se praestare Deo (Ioan. 16.2), quocum plane congruere videtur illud quod de se confessus est Paulus coram Agrippa : ego quidem ezisttmaveram me debere multa contraria agere adversus nomen Iesu Nazareni (Act. 26,9). Quare puto recte eos interpretari qui de eiusmodi stimulis silent. Ita silet Calm. : Dei consiliis resistebat Saulus Ecclesiam evertere molitus, sed contra stimulum caleitrabat : frustra nitebatur. Ad rem praesentem verba referre videtur Haraeus : me inspirante cor tuum, tu potes quidem inspirationem abiicere, sive mihi vocanti et excitanti dissentire; sed id durum tibi et noxium. Similiter 20% < non potes resistere meae potentiae. Ea apparitione Iesum revera visum 6556 ἃ Paulo certum est; nam 26,16); idem dicit Ananias : Iesus qui apparuit tibi in via (9,17; 29,14) et Barnabas narrat apostolis quomodo in via vidisset Dominum (9,97); adde repetita ipsius Pauli testimonia a se visum esse Dominum (1 Cor. 9,1; 15,8. Gal. 1,16). Apparitione Iesu eiusque verbis Saulus iam in alium plane virum mutatus est; tantum enim abest, ut contra stimulum calcitret, ut plenissima devotione àd omne obsequium Domino se tradere spondeat
9:6
v. 6 et tremens ac stupens dixit : Domine quid me vis facere? timore de rabie persecutionis corripitur, de ipsa apparitione, de Iesu visoin gloria, in corpore glorioso et splendorem diffundente quem eousque eversorem legis et Dei adversarium habuit, obstupefit; id unum efflagitat, quid. Dominus a se postulet. Animum pandit generosum, qui quaecumque recta esse cognoverit in ea totis viribus perficienda incumbit;
9:7
v. 7 et Domtnus ad eum : surge et ingredere civitatem et ibi dicetur. tibi quid te "oporteat facere; per hominem scil. sacramentum reconciliationis accipere et per hominem in Ecclesiam admitti debet, eo scil. ordine quem ipse Christus instituit. ' Jam quid Sauli comites? viri autem illi qui comitabantur cum eo ol συνοξεύοντες αὐτῷ una cum eo iter faciebant, stabant stupefacti, audientes quidem vocem τῆς φωνῇς non ut v. & φωνήν, 600060 cum geniivo significat sonitum quendam esse perceptum vocis, non ipsa loquentis verba (Bels. Patr. Weiss) | neminem autem videntes; ἐνεοί muti metu (B/.), attoniti obmutescebant. Iesum vidit solus Paulus; lucem τὸ φῶς socii eius etiam viderunt (22,9);
9:8
v. 8 surrezitque Paulus de terra apertisque oculis nihil videbat ; « nimia lux oculos laedere solet; mensuram enim suam habent oculi » (CAr. Theoph.); sed cum comites eius lucem illam etiam viderint, repentina Pauli caecitas non 80 nimium lucis fulgorem referenda erit, praesertim cum Iesum in gloria apparentem oculis conspexerit. Erat haec repentina caecitas simul pro Paulo et documentum eventum illum vere accidisse et admonitio, ut in sacra quadam solitudine perpenderet quid ex eventu illo pro se et pro sua institutione consequeretur, ut ex caeco qui eousque erat in re Christi Iesu fieret videns; ad manus autem illum trahentes. introduxerunt Damascum ; qui alios prosternere voluit, ipse 656 prestratus; qui alios vincire et compedibus onerare cupiebat, ipse iam ad manum quasi vinctus ducitur; quam igitur diversus in urbem ingressus ab eo quem putaverat; qui venerat fidem impugnare, ingreditur, ut fidem discat (Salm.),
9:9
v. 9 et erat ibi tribus diebus non videns, ipsa diuturnitate satis patet caecitatem illam non fuisse caliginem quandam oculorum et obtusionem qualis nimio fulgore exsistere solet; ceterum vide ad v. 18; et non manducavit neque bibit; en a poenitentia initium conversionis. Cur autem non manducavit neque bibit? respondet CAr. : sua gesta damnabat, confitebatur (ἐξωμολογεῖτο), orabat, rogabat Deum, et Oec. - se ipsum valde damnavit propter persecutionem Ecclesiae tristisque Deum precabatur ut sibi remitteretur. | Eventus hic etiam narratur 22,6 seq. et 26,13 seq. In utroque loco ipse Paulus eventum narrat, prius ludaeis, dein coram Agrippa rege. Tres hae narrationes et verbis et quibusdam conditionibus vel adiectis vel omissis aliquantum inter se differunt; unde Baur aliique ex iis conati sunt fidem Actuum subvertere; neque hodie desunt qui discrimina inter se componi posse negent ideoque Lucam negligentiae, erroris incusent (cf. Wendt). Unde videndum est quae sint illa discrimina. Concedendum est autem scriptori sacro quod nulli negatur, scil. ut, si occasio fert eundem eventum iterum esse narrandum, ei liceat modo brevius modo explicatius uberiusque rem proponere, neque adstringendus erit iisdem omnino verbis. Neque facile credendum est, scriptorem ceteroquin diligentem ita ἃ se ipso deficere, ut in eadem re narranda sibi contradicat, postea neget quae antea affirmaverit, aut nunc affirmet quae mox abnuet. Hoc loco et 29,10 Saulus iubetur Damasci discere quid sibi faciendum sit; aliter 26,16; nam nihil de eo mandato et statim Christus eum ad apostolatus dignitatem evehit et vocat; id quod 'in duabus aliis narrationibus ei per Ananiam innotescit. Proin, si adest contradictio, ipse Paulus sibi contradicit, aliter narrando in sermone ad Iudaeos, ad Agrippam aliter. Quis hoc credat? Annon potius dicendum erit, Paulum consulto coram Agrippa et Ananiam omittere et ea quae Christus alio tempore dixerat, statim cuncta simul enarrare voluisse ? Quid in tali agendi modo offensioni esse potest? Bene ea de re cum catholicis B/. sententiam fert : « in hac autem oratione (cap. 26) tota persona Ananiae sublata est, quippe quae non esset apta apud hos auditores; unde sequebatur ut mandata omnia ut ipsius Iesu effata inducerentur » (p. 267). Rem itaque Agrippae per compendium enarrat multa simul complectens quae non uno in loco neque eodem tempore gesta et dicta sunt. Quare inutile est assumere גמטס 2, Lucam pro cap. 26 habuisse fontem alium eumque meliorem magisque fide dignum, in cap. 9 et 22 eum alium fontem deteriorem esse secutum. Unicum fontem habuit ipsum Paulum! Insuper Saulo obstupefacto magis e rei veritate convenit brevis admonitio et ad Ananiam missio et per plures dies praeparatio, quam ut in ipsa illa obstupefactione et percussione statim amplissime edoceatur. Si ergo varii fontes essent distinguendi, fons ille pro cap. 9 et 22 absque dubio rei veritatem haberet prae altero. Etiam comites Pauli aliter se habere dicunt in narrationibus; nam 9,1 stabant stupefacti, sed 26,14 omnes cadunt in terram ; 9,7 audientes quidem vocem; at 22,9 lumen quidem viderunt vocem autem non audierunt eius qui loquebatur mecum. Ad prius respondent : fuerunt prostrati, at 80011 mox surrexerunt. Vel si malueris, istud εἰστήχεισαν poteris explicare : erant stupefacti; verbi quippe huius tempora intrarisitiva et forma medialis saepe nihil aliud significant nisi esse cum aliqua emphasi (ein verstárktes εἶναι, Pape s. v.); idque exemplis profanis patere, vide apud Pape; exemplum habes in dictione Pauli 1 Cor. 1,81 ἕστηχεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος ; similiter Eph. 6,14 et Col. 4,12, neque aliter Act. 26,92. Etiam facilius aliud diluitur de voce, quae obiectio nunquam fieri debuit ab iis, qui se ἀχρίδειαν grammaticalem ubique consectari iactant ; nam ἀχριδῶς distinguitur ἀχούειν φωνήν, quod habes 9,4 : audivit vocem dicentem sibi : Saule i. e. intellexit : singula verba; 92,9 τὴν δὲ φωνὴν οὐχ ἔχουσαν]. e. vocem, verba non intellexerunt; 9,7 e contra habes 200000166 τὴς φωνῆς 1. e. sonum quendam vocis audierunt. Vides scriptorem sedulo haec duo distinguere ἀχούειν τὴν φωνὴν et ἀχούειν τῆς φωνῆς. Proin nulla est contradictio inter 9,7 et 22,9. Hoc discrimine attento non est necesse cum aliis ita explicare 9,7, ut dicantur audivisse vocem Sauli, et 92,9 non audivisse vocem « eius qui loquebatur mecum » i. e. Iesu; ita multi nodum hunc solvunt (Chr. Oec. Theoph. Didymus, Ammonius cat. Cai. Lap. Har. Bee:. Patr.); utramque solutionem alii commemorant (Salm. Calm. Hake, Felt.) Priorem sequitur Bar. explicans cum allusione ad Ioan. 12,29. Weizs. quoque negat Iesum in forma humana vere visum esse a Paulo, sicut hodierni rationalistae, quemadmodum corporalem resurrectionem Iesu negant, etiam ab apostolis Iesum esse revera visum negant; Iesum tamquam πνεῦμα vivere, et ita ab apostolis esse cognitum affirmant. Contendit itaque Weizs. etiam Act. 9,3 et 22,6 et 26,13 nihil aliud affirmari quam splendorem lucis esse visum, et putat nihil aliud existimatum esse tum temporis requiri, ut quis dicat Christum apparuisse (cf. Apostol. Zeitalter 2 ed. p. 61-75). | Notant Salm. Calm. Hake pictores peccare, dum Paulum equo vectum repraesentent. Sed Saulus, pharisaeus, certe iter minime instituit equo vectus. Etiam peius peccat Calvinus qui putat : Saulus qui sponte ruebat contra Christum, nunc invitus ad obsequium cogitur. Verum eum non fuisse coactum, tum aliunde, tum ex eius verbis 26,19 patet : οὐχ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ (cf. Beel. Hake).
9:10
v. 10 erat autem quidam discipulus Damasci, nomine . Ananias, nomen satis frequens הנניה (Iahve est propitius) e£ dizit ad. illum 1n visu Dominus, ἐν ὁράματι, apparet distingui inter visiones sive per somnum sive per ecstasin oblatas et id quod Paulo in itinere accidit (B/.) ; eodem modo quo Lucas distinguit, etiam Paulus distinguit de se narrans (cf. 1 Cor. 15,8 et 2 Cor. 12, 2-&) : Anan:a; at ille att < ecce ego, Dom:ne; respondet ut olim Samuel (1 Reg. 3,1) i. e. praesto sum, paratus ad peragendum quae iubere tibi placuerit (Beec/.);
Paulus profitetur se non ab hominibus, sed per revelationem Iesu doctrinam accepisse et didicisse (cf. Gal. 1,12. 1 Cor. 11,23. Eph. 3,3); quapropter etiam monent non apostolum ad eum missum esse, sed Ananiam discipulum (cf. Chr. Salm.);
9:11
v. 11 et Dominus ad eum : surge et vade in vicum qut vocatur rectus ἐπὶ τὴν ῥύμην in plateam, vicum; nomen plateae inditum eo quod recta tendebat a porta orientali ad occidentalem (Fe/t.); unde totus tractus plateae utrinque aedificiis septus, vicus rectus appellabatur; hodie quoque vicus eius nominis Damasci esse dicitur, quamvis hodie via illa (es-sultani) minime s?/ recta (cf. Camus, L'oeuvre des Apótres, p. 183) et quaere in domo Iudae Saulum nomine Tarsensem , natum in Tarso Ciliciae 99,3; ecce enim orat; en documentum mentis conversionis; efflagitabat per eos dies a Domino, ut compleretur verbum ipsius : ibi dicetur tihi quid te oporteat facere (v. 7) ; 1mplorabat veniam;
9:12
v. 12 et vidil virum Anantam nomine introeuntem et. imponenlem sibi manus, ut visum recipiat; Saulus iam de adventu eius edoctus est et hisce Ananias simul edocetur quid primo sibi faciendum sit. Et id quidem, si verba sunt Christi (Feit.). Alii putant verba adiecta esse a Luca (Beel. Lap. Patr.), quae sententia forte exprimitur in editione vulg. verbis parenthesi inclusis. Sed e contextu id non exigitur; etiam Ananiae intererat scire Saulum iam esse certiorem factum de suo adventu. Pro Saulo haec visio etiam utilis erat, voluit Dominus eum consolari visione imaginaria et voluit, ut cum veniret Ananias statim sciret eum esse a Christo missum et impositionem manuum esse argumentum quod signum a Deo fieret (Saim.). Sauli nomine audito praeoccupatur admiratione de tali Domini mandato (Salm.); unde סוט sibi admirationem movet, candide exponit et ita simul suas pandens angustias quaerit quid in ea rerum conditione sibi praestandum sit
9:13
v. 13 respondit autem Ananias : Domine, audivi a multis de viro hoc, quanta mala fecerit sanctis tuis in lerusalem bene dicit fideles sanctos, nam regnum messianum. ut sanctitate eminens a prophetis celebratur (cf. Is. 11,5 seq.; 61,3; 66, 12. Ps. 71,7 etc); baptismo fideles Christo mancipati, a mundo separati, Spiritu sancto ditati sunt; eadem appellatione frequentissime utitur Paulus (Rom. 1,7. 1 Cor. 1,2; 3,17; 6,1. 2. Eph. 1,1 etc.); fideles autem Christi sunt : vos estis Christi (1 Cor. 3,23), sive vivimus, sive morimur, Domini sumus (Rom. 15,8);
9:14
v. 1& et hic, Damasci scil. habet potestatem a principibus sacerdotum alligandi omnes qui invocant nomen tuum, invocare nomen Iesu idem est atque adorare Iesum; ita in vet. test. diciturinvocare nomen Domini (Gen. 4,96; 21,33; 26,95. Ex. 354,5. Is. 43,7. 106] 2,32 etc.) et in epistolis paulinis de Iesu (Rom. 10,13. 1 Cor. 1,2). Christus autem dissipat angustias et difficultates Ananiae eumque, uti ex sequentibus elucet, ulterius docet quid ipse iam Saulo contulerit et quid sit Ananiae munus apud eum;
9:15
v. 15 dizit autem ad eum Dominus : vade, quoniam vas electionis est mihi iste vas electum, praeclarissimum, σχεῦος vas 1. e. instrumentum, organum aptissimum, selectum, ut portet nomen meum coram gentibus et regibus et filiis Israel, en, ex persecutore acerrimo facio eum propagatorem evangelii celeberrimum; gentium apostolus primo loco designatur; nam haec est ratio peculiaris eius vocationis ad apostolatum, id quod Paulus saepe effert (Rom. 1,5; 11,13 sum gentium apostolus; Gal. 1,16. Eph. 2,8 etc.). Atque idem quoque ipsa verborum collocatione et constructione effertur : ἐθνῶν τε xx βασιλέων υἱῶν τε 1003. ; vis praecipua est et manet in priore membro (τε xai), cui adiungitur alterum de filiis Israel (cf. A7otz, Devar. 1l p. 7454). Nomen Iesu portavit coram regibus : Agrippa, Nerone. lam ulterius explicat cur sit vas electum futurus et quomodo portaturus sit nomen Iesu coram gentibus et Iudaeis (Lap. Beel. Felt.)
9:16
v. 16 ego enim ostendam εἰ quanta oporteat eum pro nomine meo pati; verba sunt praedicentis (Chr. Oec.); « haec est carissimorum discipulorum hereditas et eorum, quos Iesus amicos habet inter paucos : dura scil. et ardua plura exantlare » (Calm.). Dixerat scil. Christus : gaudete et exsultate, iis qui maledicta et persecutiones et calumnias propter nomen Iesu experientur (Matth. 5,12). Qui igitur fideles antea varie afflixit, is praedicator fidelis effectus plurimas ipse affliciones subibit, ita expians quae aliis intulit, ita suum in Iesum &morem et zelum comprobans. Et quanta revera expertus sit, satis ostenditur longa illa aerumnarum enumeratione 9 Cor. 11,93-29, neque ibi finem vitae et molestiarum attigerat; procul ab utroque termino aberat. Contendit Hilg. esse additamenta illud /iliis Israel v. 15 et v. 16; quaerit enim, ubi in Act. ostenderit Christus Paulo omnia quae passurus esset? nec se intelligere dicit, quomodo v. 16 ego enim declaratio quaedam sit vel explicatio praecedentium. Nexus tamen valde obvius est et iam disci potuit ex 5,&1. Quod autem exigit, illud ὑποδείξω debere intelligi ita ut in Act. monstrentur a Christo Paulo singulae afflictiones, ridiculum est. Quam necessario ad apostolatum Pauli etiam 0005 Israel pertineant, ipse satis declarat Rom. 1,16; 11,1%. 1 Cor. 9,20 etc. Verbis Domini edoctus Ananias iussa facit
9:17
v. 17 et ab:1t Ananias et introivit in. domum et imponens ei manus dizit : Saule frater, Dominus misit me Iesus qui apparuit (ibi in via qua veniebas, ut videas et implearis Spiritu sancto; illud scil. manuum impositione, hoc administratione baptismi; ad haec duo se missum fatetur;
9:18
v. 18 et confestim. ceciderunt ab oculis eius tamqam squamae, impositio manuum illa est, de qua Christus dixit : supra aegros manus imponent et bene habebunt (Marc. 16,18). Squamae deciderunt, ait Oec. vehementiam caecitatis ostendentes et sanitatis certitudinem. Alii quoque putant tegumentis vel pelliculis oculos fuisse obfuscatos nulla laesione ipsius oculi facta (Lap. Beel.); vel explicant squamas veluti « concretiones quasdam quae in oculis efformatae prohibebant ne lucis usura frueretur; concretiones istae coaluerunt postquam lux illa validior oculorum Pauli aciem ferierat » (Calm. sim. Felt.). Alii existimant comparatione ea solum describi quomodo Saulus sibi visus sit caecitatis ablationem percipere et quasi sentire. Spiritus sancti autem gratiam consecutus est baptismo οί surgens baptizatus est; cf. 22,16;
9:19
v. 19 et cum accepisset. cibum, conforlatus est; cf. v. 9 tempus illud donec ei diceretur quid oporteret facere, tempus praeparationis et poenitentiae ieiunus egit; confortatus est, 6 ergo infirmus erat ex itinere, ex metu, ex fame, ex moerore » (CÀr.) > et cibi quoque perceptione refectus est, quippe triduano fuerat ieiunio fatigatus » (Cassiod.). Verba Ananiae explicatius referuntur 292,13 seq., 1) > ut appareat sententiae generalis tantum vel Lucam vel Paulum eius auctorem rationem habuisse; ceterum profecto re vera multo plura dicta sunt quam hic vel illic leguntur » (Bl.). Ananiam aliqui unum fuisse dicunt de 70 discipulis )066. Theoph. Salm.). Ceterum quae de eo traditione perhibentur, vide apud Bollandianos, die 25. Ian. tomo 2 Ian. p. 613. Quae de Anania narrantur, aliqui critici in dubium vocant. Et alii quidem propterea quia 10,3 seq. 11 etiam de duplici visione sermo sit, unde Narrat apostolus in epistola ad Galatas 1,17 seq. se post conversionem suam abiisse in Arabiam et iterum reversum esse Damascum; deinde post annos tres venisse lerosolymam videre Petrum ; ibique apud eum mansisse diebus quindecim et praeter Petrum non a se visum esse alium apostolum, nisi Iacobum fratrem Domini. Ab hac narratione plane recedere eique, contradicere scriptorem Actuum clamant Hilg. Wendt, Weizs. Weiss aliique. Verum est illud iter arabicum a Luca non narrari; sed aliquid omittere non est idem atque illud negare. Et praeterea advertendum est sat multa a Luca non narrari, de quibus tamen ex epistolis paulinis certiores reddimur. Exemplum habes 2 Cor. 11,24-29; refert apostolus : ἃ Iudaeis quinquies quadragenas una minus accepi — de his nihil in Act. —; ter virgis caesus sum — ex hisce unum habes 16,292; ter naufragium feci — de hisce nihil in Act., nam naufragium 27,51 seq. accidit post epistolam scriptam; porro scribit de periculis fluminum, latronum, in solitudine, in mari, a falsis fratribus etc.; de hisce omnibus silet Lucas. Proinde non est mirum , si etiam iter illud arabicum tacet; « idcirco autem Lucas Arabiam praetermittere videtur, quia ibi minime praedicaverit, iuxta quod ipse in sequentibus Agrippae regi loquens ait : quia Damasci primum et lerosolymis et in omni regione Iudaeae et gentibus praedicabam »; ita iam Beda bene notat, quem alii sequuntur (cf. Cornely ad Gal. 1,17). Verum ab omni erroris accusatione vel contradictione contra ea quae Paulus Gal. 1,17 narrat Lucas immunis est et ut talis iam eo debuit agnosci, quia adeo distincte in commoratione damascena effert prius ἡμέρας τινάς et dein : cum autem complerentur dies multi ἡμέραι ixxvaí v. 23. Unde aperte narrat Saulum post conversionem per aliquot dies versatum esse Damasci; dein commemorat alteram moram Damasci factam , post quam profectus sit lerusalem. Qui autem ita narrat, eo ipso indicat inter priorem commorationem et alteram aliquid intercessisse urbe damascena relicta. Quid intercesserit, discimus Gal. 1,17. Baptismo itaque accepto
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v. 20 el continuo in synagogis praedicabat Iesum quoniam hic, est. Filtus Det; verum. mutatio adeo subita non potuit non excitare summam omnium admirationem
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v. 21 stupebant autem omnes qui audiebant et dicebant : nonne hic est qui expugnabat ὁ πορθήσας (cf. Gal. 1,13. 23) in Ierusalem, si legitur εἰς (quod quidam praeferunt, ΤΊ. Bl. Weiss), indicatur fideles etiam ex aliis oppidis in lerusalem 4286008 ibique in carcerem missos esse cf. 8,3; eos qui invocabant nomen istud , ludaei haud bene in Iesum affecti loquuntur (istud) , sed simul testimonium exhibent fideles Iesum tnvocare, colere, adorare (cf. v. 1&4); et quod auget admirationem; et huc ad hoc venit , ut vinctos 11105 duceret ad principes sacerdotum; verum praedicabat solum per aliquot dies (v. 19); « non erubescebat de mutatione neque metuebat destruere illa in quibus antea clarus erat » (CÀr.). At mox relinquit urbem, se confert in Arabiam , certe gratia divina ductus, ut novam quam hauserat vitam in se ipso foveret et solitudine et oratione ad munus apo- Stolicum se praepararet. In ea solitudine censendus est accepisse a Domino doctrinam plenissimam evangelii (cf. 1 Cor. 11,93. Gal. 1,12. Eph. 3,3; vide Cornely, Comment. in 2 Cor. Gal. p. 408 seq.). Ex illa autem solitudine reversus etin illa consecutus ab ipso Domino amplissimam de regno messiano institutionem etiam maiore vi et fervore, maiore argumentorum apparatu praedicabat
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v. 22 Saulus autem multo magis convalescebat, invalescebat, animos maiores sumebat, fiebat animosior in praedicando evangelio (Bee/.), ut aliqui addunt τῷ λόγῳ, et confundebat Iudaeos qui habitabant Damasci affirmans συμῥιβάζων, Chr. διδάσχων, cf. 1 Cor. 2,16. LXX Is. 50,13; ex ratione etymologica videtur significare : docere locis rebusve inter se collatis (cf. Beel.), quontam hic est Christus; uti duplex tempus indicat Lucas, ita bis quoque modo distincto loquitur de praedicatione, modo magis simplici in v. 20, modo ampliore hic; ibi annuntiat veritatem simpliciter, hic pugnaciter probat, confundit, refutat, ad silentium cum pudore adigit adversarios, dum ipse maiore animi vigore munere 800 fungitur. Unde hoc versu 22 aliam satis clare indicat periodum a priore illa aliquot dierum distinctam ; quare ante v. 22 et post 20. 21 iter arabicum collocandum est. Ceterum generali eiusmodi descriptione Lucas longius temporis spatium designare solet (cf. Luc. 8,1: 21,37.38. Act. 2,42; 4,32; 5,42). Quod longius tempus etiam indicatur
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v. 28 cum autem implerentur dies multi, cum transacti essent dies multi, tempus ut mensura quaedam consideratur; cf. 7,93. Luc. 1.28. 51; 2,6.21; est hebraismus «55 (Gen. 99,97. Iob 15,32; 39,2. Dan. 9,2 etc.); quantum temporis in hac altera commoratione damascena insumpserit, Lucas accuratius non designat; ἡμέραι ixavat tempus dicunt sat longum (B/.; cf. v. 43; 18,18; 27,7). Quodsi aliqui clamant dies multos non posse designare spatium trium annorum, ideoque adesse contradictionem cum Gal. 1,18 ( Wendt, Hilg. Weiss), illi non attendunt, dies hos clare referri ad id quod v. 22 dictum est, ad Sauli praedicationem in altera commoratione damascena; proin tempus illud commorationis in Arabia non includitur; quantum temporis in Arabia fuerit nescimus; Lucas nil aliud refert nisi eum per tempus sat longum Damasci praedicasse et tunc in lerusalem profectum esse. A Paulo autem discimus, a conversione usque ad iter fere tres fluxisse annos 1. e. priore et altera commoratione damascena et commoratione in Arabia ; Lucas loquitur solum de utraque commoratione in urbe; hanc per dies aliquot et per dies multos fuisse dicit; ergo concludere licet eum diutius in Arabia fuisse. Ubi igitur est contradictio? imo ne contradictio quidem merito affirmaretur, si spatium annorum írium diceret Lucas dies multos; nam 3 Reg. 2,38 revera tale spatium hebraice et latine designatur diebus multis (et & Reg. 8,2 Hieronymus spatium annorum septem expressit per dies multos). Iudaei cum Saulum argumentis refutare non possent recurrunt ad vim et violentiam ; conspirant ad eius interemptionem : constitum fecerunt in unum Iudaei, ut eum interficerent συνεθουλεύσαντο commune consilium inierunt; quod ut exsequerentur, eos ope praefecti civitatis, ethnarchae regis Aretae (IV scil., regis Nabataeorum, qui diu regnavit) usos esse discimus ex 2 Cor. 11,32; v. 9% notae autem factae sunt Saulo insidiae eorum; custodiebant autem et portas die ac nocte, ut eum interficerent ; 3 Cor. 11,32 : ethnarcha Aretae regiscustodiebat civitatem Damascenorum, ut me comprehenderet. Num ergo contradictio? eam negat δέ. quoque cum catholicis interpretibus consentiens : « quae autem ethnarcha fecit, auctoribus profecto, fortasse - etiam ministris 1008015 fecit; itaque nihil Lucas 82 rerum veritate discedit ». Et « evidens esse puto, regis arabici praefectum, nisi a Iudaeis Paulo infensis fuisset incitatus, rationem cur eum comprehenderet non habiturum fuisse, nec Iudaeos, nisi praefectum civitatis instigassent, portas custodire potuisse; una igitur relatione alteram complentes ambas facillime conciliamus » (Cornely 1. c. p. 311) ;
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v. 19 fuit autem cum discipulis, i. e. Christianis, qui erant Damasci per dies aliquot οἱ inventum thesaurum pro eo amore quo in Iesum et in cognatos secundum carnem (Rom. 9,1-5; flagrabat, statim cum aliis communicare gestiebat v. 25 accipientes autem eum discipuli i. e. fideles, Christiani, discipuli Christi (Bed. Salm.), proin discipuli eum induxerunt, ut periculum evitaret et se insidiis subduceret, cum ipse pro animo forti et perpessionum appetente fortasse fugam non meditaretur, nocte per murum dimiserunt eum submittentes in sporta, ἃ Cor. 11,33 per fenestram in sporta dimissus sum per murum; in ipso igitur muro ea fenestra erat, scil. ad tormenta mittenda (B/.). Tempore Augusti et Tiberii numi romani in usu erant Damasci ; ex tempore autem Caligulae et Claudii numi romani non sunt reperti; reperiuntur iterum ex tempore Neronis. Inde aliqui concludunt : ergo tempore Caligulae et Claudii Damascus erat sub ditione Aretae regis (cf. Schürer, Geschichte des jüd. Volkes im Zeitalter I. Ch. I p. 618; II p. 68); posset addi Aretam fortasse Damascum occupasse post mortem Tiberii, cum Vitellius accepto hoc nuntio iam non bellum contra Aretam prosequeretur, sed militibus in castra hiberna consignatis Romam proficisceretur; qua opportunitate usus videtur Aretas ad urbem occupandam. De bello quod Aretas Herodi Antipae intulit vide apud Josephum, Antiq. 18,5,4. 3. Verum haec tamen incerta sunt, neque ex eo quod Aretas urbem possidet aliquid pro determinatione temporis certo colligi potest. Nam regnum Nabataeorum ultra Damascum protendebatur etiam Traiani tempore; ex defectu numorum nihil posse concludi, e contra Damascum aliqua ratione semper subditam fuisse regibus Nabataeorum contendit Mommsen (Roemische Geschichte V p. 477). De illo autem bello Aretae contra Herodem Antipam et contra Vitellium parum notum est. Unde pro ratione chronologica ex - 2 Cor. 11,32 nihil colligi potest certi. Insidias Saulo structas esse postquam ex commoratione arabica rediit Damascum, idque a Luca altera illa temporis designatione indicari, bene iam perspexerunt veteres interpretes (Oec. Salm. Cat. Har. Lap. Calm.) et ostendunt recentiores catholici (Beel. Windischmann, Hake, Felt.). Venit igitur Saulus in urbem Ierusalem tribus post conversionem suam annis (Gal. 1,18);
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v. 26 cum autem venisset in lerusalem, tentabat se iungere discipulis, et omnes timebant eum non credentes quod esset discipulus κολλᾶσθαι adhaerere, proprie conglutinari; proin familiariter cum illis conversari. Notat Bl. < > 200600950, hoc parum verisimile dicunt, postquam per integros annos se Damasci Christianum professus est. Credo, si contrarium exstaret, hoc rursus mirarentur, neque sine causa. Videmus autem unum certe Hierosolymis fuisse, cui ea res satis comperta esset, Barnabam; ceteros vero tam singulari nuntio haud cito fidem habuisse minime mirum est ». Bene indicatur hisce indoles quorundam criticorum, qui apud scriptorem sacrum facile quidvis in dubium vocant. Discipulos hierosolymitanos nondum accepisse certum nuntium facile explicatur. Nam diu latebat in Arabia Saulus; si ad fidem conversus est anno. 34, venit ergo lerusalem anno 37; iam anno 36 bellum exortum est inter Herodem Antipam et Aretam ; quo bello etiam fieri potuit ut commercium inter lerusalem et Damascum perturbaretur vel interrumperetur (cf. Baronzus, Tillemont aliique apud Calm.); alii censent inter ecclesiam hierosolymitanam et paucos Christianos damascenos vix crebros fuisse commeatus. Praeterea considerandum est qualis persecutor notus fuerit Saulus in urbe 8,3; 9,1. 2; etsi fama quaedam allata esset in urbem de eius conversione, nemo sane tam facile fidem adhibuisset; forte nonnulli suspicarentur de simulaüone aliqua qua eo certius Christianos nosset et comprehensos traderet. Profecto quicumque conditiones omnes perpendit sine praeiudicata opinione fatebitur, ex hominum indole non credere in tali casu multo magis esse probabile, imo certum; statim vero fidem adhibere vel quasi ruere in fidem homines minime solere res maxime sinistras expertos. Quomodo Barnabas certum nuntium acceperit, non indicatur. Non opus est assumere illum ei ἃ Damasco esse allatum; potuit colloquio et commercio cum Saulo mox convinci de sincera conversione;
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v. 21 Barnabas (cf. 4,36. 3) autem apprehensum illum duzit ad — apostolos i. e. ad Petrum et Iacobum fratrem Domini, uti Gal. 1,18. 19 discimus : veni lerusalem videre Petrum; alium autem apostolorum vidi neminem, nisi lacobum fratrem Domini — in qua sententia evidens est lacobum fratrem Domini vocari apostolum; et narravit illis quomodo in via vidisset Dominum et quia locutus est ei et quomodo in Damasco fiducialiter egerit 1n nomine Iesu; quod ultimum testimonio est apparitione illa quam se habuisse Saulus affirmabat veram animi vitaeque mutalionem esse effectam. Commendatione itaque Barnabae et argumento vitae in familiarem cum apostolis consuetudinem admittitur
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v. 98 e£ erat cum llis intrans 6) 5 in lerusalem i. e. familiariter conversans; cf. 1,91, οἱ fiducialiter agens in nomine Domini, se libere et cum omni confidentia tamquam discipulum Christi profitebatur et quantum mutatus esset ab illo priore persecutore palam demonstrabat
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v. 29 loquebatur quoque (gentibus) et disputabat. cum Graecis i. e. cum Hellenistis; cf. 6,1; illud gentibus est omittendum; neque enim illud habent testes graeci, neque versiones (syr. memph. sah. arm.), abest quoque a melioribus codicibus vulg. (vide lect. var.); neque tum iam apostolatum gentium auspicatus est; primum ethnicum Petrus divinitus edoctus in Ecclesiam recepit (cf. Cornely, Comment. in 2 Cor. Gal. p. 411); verum sicuti Iudaei Ilellenistae Stephano resistebant, ita Saulo quoque; imo eandem ci sorlem parare studebant : 170) autem quaerebant occidere eum; per quindecim solum dies versabatur in urbe Gal. 1, 18; quanto autem desiderio flagrarit salutis eorum et quantopere desiderarit illis praedicare, ipse narrat 22,17-21, ubi simul discimus eum iussum esse a Domino relinquere urbem. Insidiae Hellenistarum non latebant Christianos;
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v. 30 quod cum cognovissent fratres, deduxerunt eum Caesaream, non Caesaream Philippi (Beda), sed Caesaream Palaestinae, vide ad 8,40; quod ab aliquibus testibus additur, nocte, periculum exprimit quo profectionem eius et festinatam et occultam esse debere existimabatur e£ dimiserunt Tarsum « urbem maritimam ad ostia fluvii Cydni qui eam mediam secabat, primam ἡ Ciliciae, Sauli patriam 21,39 » (Patr.). Ipse narrat : deinde veni in partes Syriae et Ciliciae (Gal. 1,21); quodsi de eodem itinere accipitur, videtur itinere terrestri profectus esse. At verba illa Gal. 1,91 etiam aliter concipi possunt (cf. Cornely 1. c. p. &1&). Quare eum itinere maritimo a Caesarea Tarsum petiisse probabile est, quo itinere certius etiam insidiis subtrahebatur, quam itinere terrestri, et illud iter videtur iam commendari ipsa urbe Caesarea in quam tendunt, ut eum dimitterent Tarsum; vel si Gal. 1,91 huc referre malueris, dic eum 8 Caesarea navi Antiochiam Syriae profectum esse, inde pedestrem.
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v. 31 ecclesia quidem μὲν οὖν particula transitioni inservit et cum de alio subiecto fit sermonis transitio, hanc inchoatam xx: ἀπόστασιν dicunt (cf. Klotz, Devar. I p. 126; II 662), latine : et quidern, vel itaque, igitur, per totam Iudaeam et Galilaeam et Samariam habebat pacem, de praedicatione in Galilaea non narravit Lucas; habes aliud exemplum (cf. 8,2) eum multa supponere facta quae noluit ab origine referre; unam omnes fideles constituere Christi familiam declaratur; pacem 811 repetunt ex.tempore quo Saulus acerrimus persecutor erat conversus. Ad bonum hoc tranquillitatis et securitatis ab adversariorum impugnationibus accedebant duo alia : incrementum pietatis et augmentum numeri fidelium; prius declaratur : et aedificabatur ambulans in timore Domini, aedificari de incremento interno, spirituali dici solet (20,32 et saepius apud Paulum; cf. Rom. 14,19; 15,2. 1 Cor. 8,1; 10,23; 15,5. 17. 9 Cor. 12,19. 1 Thess. 5,11 etc.) et petitur metaphora ex eo quia fideles sunt « Dei aedificatio » 1 Cor. 3,19, domus spiritualis 1 Petr. 2,5, templum Dei 1 Cor. 3,16; haec itaque domus spiritualis ab unoquoque aedificanda est pietate et exercitio virtutum; haec aedificatio habetur, dum quis ambulat i. e. totam vitae rationem, sentiendi agendique modum in-. stituit ?n t!more De: in illa erga Deum reverentia et observantia, qua Dei voluntatem ac beneplacitum suam sibi vivendi normam constituit. | Accedebat augmentum externum : et consolatione sancti Spiritus replebatur ἐπληθύνετο 1. e. multiplicabatur, uti in graeco scriptum est (Beda); consolatione παραχλήσει, « unde claret manifeste, quod ideo Spiritus sanctus Paracletus cognominatur, quia fidelium corda illustrans Ecclesiam toto orbe multiplicat et sua gratia replet » (Beda). Etiam Patr. monet : multiplicabatur seu augebatur, qui est proprius graeci huius verbi sensus et in quem illud interpres latinus plerumque accepit in novo testamento. Crescit ecclesia gratia Spiritus sancti 1. e. docente et admonente, confortante Spiritu sancto; augmentum itaque adscribitur operationi Spiritus, τῇ παραχλήσει alloquio, adhortatione, qui Spiritus interne admonet et illustrat, dum alii externe doctrinam evangeli annuntiant. — Alii incrementum ecclesiae numero fidelium exprimi censent verbo οἰχοδομουμένη (CÀr. Lap. Calm. Beel. Felt.) ; sed quia verbum hoc ἃ Paulo constanter de incremento pietatis, sanctitatis, virtutis adhibetur (cf. 1 Cor. 8,1; 10,23; 14,4. 17. 1 Thess. 5,11) non videtur ab hac notione recedendum; dein ἐπληθύνετο multiplicabatur voce ipsa hoc incrementum externum designatur; insuper magis convenit, ut hoc augmentum exprimatur ea parte sententiae tamquam propria in sede, neve subiungatur quasi adiecta conditio quaedam ad priorem partem de pace ac pietate fidelium. Cum persecutio saeviret in lerusalem, Petrus non relinquebat urbem (8,1). Nunc pace concessa quasi dux (στρατηγός) circuibat, ordines considerans, quae pars esset coadunata, quae ornata, quae sua praesentia indigeret (Chr.) v.32 factum est autem ut Petrus dum pertrans- ?ret universos > ut pastor bonus oves omnes suas visitabat, et ut dux in exercitu cuncta obambulans loca considerat, ut singulis prospiciat et ea muniat » (Salm. sim. Lap. Calm. Beel.) deveniret ad sanctos (cf. v. 13) qui habitabant Lyddae, לוד (4 Chron. 8,12. Esdr. 2,33. Neh. 11,35), postea Diospolis vocata, inter lerusalem et Ioppen posita, ab hac distabat quattuor vel sex millia passuum , ab illa duo et triginta ; Iosephus vocat Λύδδαν χώμην, πόλεως τὸ μέγεθος οὐχ ἀποδέουσαν (Antiq. 20,0,2); hodie vicus Ludd;
n v. 31 αι.. ἐκχλησιαι etc. plurali HLP al longe plu ph Chr Aug gig. In v. 32 factum est autem Petrum transeuntem per omnes civitates et regiones devenire ad sanctos — ita antiqua versio lat. ; item in v. 39 circumsteterunt viduae ostendentes pallia et vestimenta et narrabant quanta facicbat, cum esset simul cum eis Damula. In v. 40 surge in nomine Domini nostri Iesu Christi ph c* sah arm gig Cyp Ambr. Caligula Imperator honores divinos sibi fieri voluit, iussit quoque statuam suam templo hierosolymitano inferri. Unde in Iudaea maxima quaedam exstitit commotio; plurimae hominum ac mulierum turbae supplices adibant Petronium deprecantes eiusmodi profanationem templi (cf. Josephus, Antiq. 18,7,2; 18,8,1 seq. Bell. iud. 2,10,1 seq. Philo, Legatio ad Cai. S8. 30 seq.). Voluit enim Caligula exercitu misso Iudaeos cogere, ut exsecutioni mandaretur quod iusserat; qui resisterent occidi iussit. Sed prudentia Petronii et morte Caligulae maior quaedam calamitas aversa est. 1180 itaque temporum conditione censet Felt. etiam effectum esse, ut Iudaeis ad alias curas et sollicitudines easque molestissimas avocatis Christiani fruerentur pace et tranquillitate;
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v. 33 invenit autem ibi hominem quendam , nomine Aeneam , ex nomine videtur Hellenista fuisse; Christianum fuisse negant aliqui, quia non dicatur discipulus, dum tamen in v. 36 indoles christiana sedulo notetur (cf. Salm. Beel.), sed ex modo agendi et loquendi Petri v. 3& merito concludunt alii eum fuisse (Patr. Bels. Felt.); ab annis octo iacentem in grabato (cf. 5,15), qwi erat paralyticus (cf. 8,8)
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v. 3& et ait illi. Petrus : Aenea, sanat te Dominus Iesus Christus; cf. 3,129. 16; surge et sterne tibi, στρῶσον scil. τὴν χλίνην, sterne tibi lectum; fac quod alii eousque tibi facere debebant, in documentum sanitatis receptae. Credidit homo et sensit sibi robur restitutum; στρῶσον imperativo aoristi id praecipi dicunt quod continuo et immediate fieri debet; et continuo surrexit. Aliqui rationalistae narrationem esse confictam et conformatam ad Ioan. 5 statuunt; id quod nemo mirabitur qui eorum interpretandi rationem noverit. Sed quam arbitrarie id fiat, attende discrimina; habetur morbus alius, aliud spatium temporis, alius agendi, loquendi, sanandi modus, aliud restitutae sanitatis argumentum; alius miraculi effectus. lam audi quantum lucrum inde exstiterit (CAr.); singulari itaque Spiritus ductu factum est, ut Petrus eum virtute et nomine Iesu sanaret
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v. 35 et viderunt eum omnes qui habitabant Lyddae οἱ Saronae, Saron שרון (Is. 33,9; 65,10. 1 Chr. 27,29), est planus ac campestris regionis tractus a Caesarea Palaestinae usque ad loppen, vel ut Hieronymus ait : Saron, omnis iuxta loppen Lyddamque appellatur regio, in qua latissimi campi fertilesque tenduntur; omnis regio circa Lyddam, Ioppen, lamniam apta est pascendis gregibus (in Is. 33,9; 65,10). Videtur interpres noster Saronem habuisse pro oppido Lyddae vicino. Fama miraculi innotuit incolis Lyddae et regionis saroniticae; videntes eum sanum quem aegrotum per longum tempus noverant et audientes uno verbo esse sanatum credunt : 5 quippe qui ideo quia viderunt eum conversi sunt ad Dominum (cf. 3, 19; 11,21; 15,15. 15,19, etc.); nota hac quoque dictione indicari Domino cooperante et sermonem confirmante sequentibus signis Petrus praedicat; id ex altero quoque signo patefit;
9:36
v. 36 in loppe, יפו Ios. 19,56. Ion. 1,3. 2 Chron. 2,15; quod nomen venustatem explicant; urbs maritima, in confinio tribuum Dan et Ephraim; hodie JAfa; olim Phoenicum erat, tempore Machabaeorum eam possidebant fudaei (1 Mach. 10,76; 12,33; 13,11 etc.); Pompeius urbem Iudaeis abstulit, Caesar autem eam illis restituit; eam possederunt Herodes et Archelaus, dein subdita erat procuratoribus romanis (cf. Iosephus, Antiq. 15,&,&; 15,10,6; 15,7,3; 17,11,4. Bell. iud. 1,7,7; 1,20,3; 2.6,3); in Ioppe autem futt quaedam discipula, nomine Tabitha, xm30, hebr. ,צבי quae interpretata dicitur Dorcas, 300% i. e. damula, vel caprea silvestris (Bed. Salm. Calm. );idem nomen mulierum etiam apud Graecos reperitur (cf. Wetst. Bl.), pariter apud talmudistas (Wetst.). Notat Chr. : non sine causa nomen mulieris profertur, sed ut ostendatur nominis cum vita consonantia; ita nempe erat ἐγρηγορυΐῖα xoi víjgouca, ὥσπερ δορχάς (sim. Oec.) i. 6. Gazelle; nomina mulierum ab animalibus peti minime erat alienum, v. g. Rachel (ovis), Sephora (avicula), Iemima (columba, uti recentiores explicant ad Iob 42,154) ; haec erat plena operibus bonis et eleemosynis quas faciebat, magnum mulieris encomium (Chr.). Hanc laudem taxat Hilg. parum consonam doctrinae Pauli (paulinisch ist es gerade nicht); nunquam videtur legisse 2 Cor. 8,9. Gal. 6,9. 10. 1 Thess. 1,8; 1 Tim. 5,10. Tit. 3,8. Hebr. 13,2. 16 etc. quibus locis Paulus bona opera et eleemosynas laudat et commendat;
9:37
v. 37 factum est autem in diebus illis, ut infirmata moreretur eo scil. tempore quo Petrus Lyddae commorabatur; quam cum lavissent, posuerunt eam in coenaculo ἐν ὑπερῴῳ in conclavi superiore domus (1,13. 20,8). Quanta in aestimatione Petrus sit habitus et quam frequenter miracula ad fidei praedicationem Deus fieri permiserit, ostenditur agendi modo discipulorum, qui lacrimis et lamentationibus pauperum suam benefactricem deflentium commoti Petrum accersunt sperantes fore, ut talis discipula, ecclesiae adeo utilis, ei reddatur;
9:38
v. 38 cum autem prope esset Lydda ad loppen, qua conditione et opportunitate, uti fieri solet, facile ad eiusmodi petitionem proni erant, discipuli audientes quia Petrus esset in ea, miserunt duos viros ad eum rogantes ? ne pigriteris, μὴ ὀχνήσῃς « ne graveris, ne cuncteris, ne tardes — haec enim omnia significat 2070; non enim verisimile est eos Petrum insimulasse pigritiae » (Lap.) cf. Num. 22,16 ne cuncteris venire ad me. Distat Lydda circa quindecim millia metrorum nostrorum (8έ.). Miratur Weiss petitionem : ne cuncteris; cur enim festinatio requiritur, postquam mortem iam obiit? abripitur pruritu cavillandi; unde obliviscitur vir doctus solitos esse Hebraeos sepulturam non differre; unde rogant : ne tardaveris ven?re usque ad nos;
9:39
v. 39 exsurgens autem Petrus venit; cum illis; et cum advenisset, duxerunt illum ἀνήγαγον sursum duxerunt, ascendere fecerunt in coenaculum. Videt ibi cuius rei causae sit advocatus et cur expetant illam vitae restitui, quippe quae adeo necessaria 816 ad pauperes sublevándos : e£ circumsteterunt z2llum omnes viduae flentes et ostendentes ἐπιδεικνύμεναι in. se ostendentes ei tunicas et vestes, vestes superiores et inferiores (Caílm.) quas oca quanta, quot, dicitur de copia et multitudine (v. 13. 16; 15,12) /aciebat illis Dorcas, μετ᾽ αὐτῶν οὖσα, cum apud illas esset; faciebat, « aut propriis laborando manibus, quod verisimilius est, ut et in eo maius sibi meritum compararet, aut quod sumptu suo indigentibus vestes emerit » (Saim.) vel utrumque? Non dubitavit Petrus, quin piae largitiones et opera religiosa iunctis tof pauperum lacrimis impetrarent a Deo prodigium longe illustrius quam quod Lyddae patratum erat (cf. Calm.)
9:40
v. &0 eiectis autem omnibus foras, quo instantius oret, sine arbitris esse vult; abire iubet, ne sacra ad Deum supplicatio tumultu lugentium quasi profanetur, turbetur, Petrus ponens genua oravit , intensae orationis hoc est indicium (CAr.); qui sola umbra corporis aegrotos sanaverat, hic supplex flexis genibus orat, ex quo discimus, ait Caím., viris vel sanctissimis non ad nutum praesto esse prodigia, sed postulanda esse. En quam diverso modo Iesus miracula patravit, et oratione facta in qua certus divinitus reddebatur de exauditione conversus ad corpus dizit < Tabitha, surge, addunt aliqui testes : in nomine Domini nostri I. Chr. a£ 10/0 aperuit oculos suos et viso Petro resedit; concludit Weiss : ergo novit Petrum, ergo (in contradictione cum v. 38) res geritur, dum Petrus versatur in 10006 — mirandum est acumen ad cavillandum! sed magis mirandum, quod auctori adeo secum ipso pugnanti laborem impendit;
9:41
v. 41 dans autem illi manum erexit eam, et cum vocasset sanctos, fideles, v. 13, et viduas, assignavit eam παρέστησεν, 1,3, exhibuit, sistebat vivam, aliis ad consolationem, viduis ad patrocinium (Chr. Theoph.). Neque fructu carebat miraculum
9:42
v. 42 notum autem factum est per universam loppen, et crediderunt multi in. Domino, ἐπὶ τὸν Κύριον; dicitur ἐπί inter alia de directione in aliquem; fides autem tendit in Deum; credunt sese convertentes ad Dominum (cf. v. 35); ceterum in latinitate vulgari saepe inter se commutari in cum ablativo et accusativo notum est. Cum itaqüe illo prodigio ostium apertum esset evangelio Petrus ibi remansit
9:43
v. &3 factum est autem, ut dies multos moraretur in loppe apud Stmonem quendam coriarium; apud Graecos et apud Iudaeos coriarii propter immunditiem artis erant despectui (vide Wetst.); Iudaeis negotium imprimis erat immundum, nam : qui cadaver tetigerit, immundus erit usque ad vesperam (Lev. 11,39), ubi tamen agitur de animalibus mundis quae mortua reperiuntur; nam mundorum occisorum (ad usus sacros vel profanos) contactus non proscribebatur (cf. de Hummelauer, Comment. in Ex. Lev. p. 422). Illam itaque quae existimabatur artis immunditiem non curabat Petrus neque putabat damnum inferri rei christianae, si apud hominem non adeo nobilem hospitium eligeret. Animi demissionem prae se ferre maluit. | Etiam hanc narrationem conformatam esse ad illam de suscitatione filiae Iairi (Marc. 5,38. Luc. 8,51) aliqui volunt. Verum tota denique similitudo in eo consistit , ut utrimque dicatur : surge; cetera omnia sunt inter se diversa, quibus enumerandis non opus est immorari. |
9:1
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… Such an emissary (šaliaḥ) was also Paul, when he was sent to Damascus (Act. 9:1 ff.); but the Jewish missionary never bears this name (Rengstorf, p. 418 ff.).
… its divine origin and wishes to withdraw from the commitments that the word of God imposes; then God intervenes with extraordinary signs, which eliminate every doubt, for example, in the vision of Zechariah (Lk. 1:18-20), or in the conversion of Paul (Acts 9:1-19). But above all it must be remembered that in forming this judgment the human intellect is enlightened by the Holy Spirit, who is the Spirit of truth: Scripture regards those who receive …
1. The career of the apostle Paul. - Let us suppose that one can contest the miraculous character of the event that occurred at Damascus around 34 A.D. (Acts 9:1-22; 22:4-16; 26:9-20; Gal. 1:13-17) and that of the revelations that the convert claims for himself (Acts 22:17-21; II Cor. 12:1-4, etc.). …
9:2
… In Damascus they had several synagogues (Acts 9:2).
Sanhedrin (Συνέδριον « Assembly »)
… Nevertheless the ties that bound it to the various communities appear very intimate, and these recognized in it a moral supremacy (cf. Acts 9:2).
9:3
… risen Jesus appeared to Mary Magdalene (Mk. 16, 9), then to St. Peter (Lk. 24, 33), to the two disciples on the road to Emmaus (Lk. 24, 15), to the apostles gathered in the upper room (Mk. 16, 14; Mt. 28, 17; Jn. 20, 19), to Saul on the road to Damascus (Acts 9, 3-7), etc.
The Christians of Damascus, as far as the apostolic age is concerned, are connected with the events of the conversion of St. Paul and his flight from the city (Acts 9:3-25). The "Straight Street" (ῥύμη εὐθεῖα, vicus rectus, in Arabic Darḥ al-mustaqīm), which crossed the city from east to west in accordance with the Roman grid plan of division into blocks, …
… Near Damascus, where he was heading as an envoy of the Sanhedrin against the Christians, the risen Jesus appeared to him. The supernatural phenomenon was noticed by his companions, who fell stunned (Acts 9:3-7; 22:7-10; 26:14-18); it produced,
9:4
… J. Buxtorf, G. Dalman, B. W. Bacon, P. Billerbeck link (without foundation) to the b. q. the "voice from heaven" to Jesus of Mt. 3:17 (Mk. 1:11; Lk. 3:22) and Mt. 17:5 (Mk. 9:7; Lk. 9:35) and Jn. 12:28, the "voice" to Paul and to Peter (Acts 9:4 [22:7]; 26:14]; 10:13, 15), and Apoc. 10:4-8; 18:4.
… "Who art thou, Lord? - I am Jesus whom thou persecutest" (Acts 9, 4-5). This initial grace matured in the soul of St. Paul; in his Epistles he outlines the manifold aspects of the mystical organism of Christ. …
… In the revelation at Damascus the risen Christ had identified himself with his followers: "Saul, Saul, why dost thou persecute me?" (Act. 9, 4). From this concept P. derived, as most important elements of his catechesis, the idea of the Resurrection, the ultimate consequence of the redemptive work, and that of the Mystical …
9:6
… Thus it was always practiced in the Church: this is the doctrine unanimously professed by all those who in the course of the centuries were distinguished for learning and holiness" (cf. G. B. Scaramelli, Direttorio ascetico, I, treatise I, a. III, c. 1; besides Acts 9, 6, 17, he cites II Kings 3, 9).
9:10
Ananias (Greek 'Ανανίας, from Hebrew Hānanyāh «Jahweh Has Shown Mercy»)
… Apostolorum, VIII, 46, 17 (ed. F. X. Funk, I, Tübingen 1905, p. 563) he was a layman; Oecumenius (In Act. 9, 10; PG 118, 170) calls him a deacon; St. Augustine considers him a priest. …
9:11
TARSUS (Ταχάς). - A city of Cilicia (Acts 22:3), on a plain, once fertile, irrigated by the Cydnus, which in ancient times ran through the built-up area and near which the synagogue was probably located (ibid. 16:13). At T. St. Paul was born (ibid. 9:11 etc.), spent his youth, and returned for a time after his conversion, that is, until Barnabas came to look for him to bring him to Antioch (ca. 43 A.D.), from which the apostolic journeys …
9:12
Following the example of Jesus, and in accordance with the promise he made, the Apostles too used the i. o. h. to heal the sick: in Act. 9, 12.17, it is narrated that Ananias restored Paul's sight « imponens ei manus »; ibid. 28, 8 we read that Paul healed the father of the governor of Malta « cum... imposuisset ei manus »; …
9:15
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… They therefore claim this requirement both for Matthias (Acts 1:25-26), for Paul (Acts 9:15; 22:15), and for Barnabas (Acts 13:2-4).
… answers: "Do penance and let each of you be baptized in the name of Jesus Christ for the remission of your sins" (Acts 2:38). B. is also given to persons sent by God in a miraculous manner, for example, to the centurion Cornelius (Acts 10:47) and to Paul (Acts 9:15). Now the Apostles could not have administered B. in so universal, determinate and formal a manner, "in the name of Jesus", unless they had received from him both the command and the doctrine. …
… Jesus redeemed them, removing every distinction of race (Eph. 2:14); Paul dedicated his prodigious apostolate to them (Acts 9:15).
9:18
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… affirm that he has seen Jesus (1 Cor. 9:1) and that he is like the others a witness of his resurrection (1 Cor. 15:5-8). Paul was not instructed by other men, but by Christ himself (Gal. 1:13); nor does he mention Ananias who had baptized him (Acts 9:18; 22:16), nor do the Acts speak of any instruction on the part of Ananias. …
9:20
3. At Damascus and in the desert. - Having recovered from the deep impression and having received Baptism from the hands of Ananias (v.), P. was immediately transformed into a Christian missionary; but his first result was a disappointment (Acts 9:20 f.). He then thought of withdrawing into the desert to meditate and deepen the truths perceived with supernatural intuition at the moment of his conversion. …
… Both Jesus (cf. Mt. 4:23; Lk. 4:16 ff.; 13:10) and his disciples (Acts 9:20; 13:5, 14; 14:1; 17:1, 17; 18:4, 19, 26; 19:8) took advantage of this custom to spread the new doctrine. …
9:22
… The central theme of apostolic preaching is that Jesus is the Ch., from Peter (Act. 2:36) and Paul (Act. 9:22; 17:3; 18:5, 28) to John (Io. 20:31; I Io. 2:22; 5:1; II Io. 7, 9). The polemic on this point burns against the Jews, who awaited the Ch. (Io. 1:20, 25, 41; 3:28; Lc. 3:15), …
9:23
… meaning (Mt. 10, 17-23). Not to mention then the very example of Jesus, who several times withdrew by f., and that of the apostle Paul, who at Damascus was let down from the walls to escape his persecutors (Mt. 14, 13; Io. 8, 58-59; 11, 53-54; Act. 8, 4; 9, 23-26). The greatest admirer of Tertullian himself, St. Cyprian, during the persecution of Decius (250) kept himself hidden in the vicinity of the city of Carthage; the great martyr of Smyrna, …
… After this retreat P. made another apostolic attempt, again without success, at Damascus (Acts 9:23); then he went to Jerusalem to meet with the Apostles, particularly with Peter (Gal. 1:18; Acts 9:26 ff.). …
9:24
… But this authority of A. over Damascus is not certain: for his ethnarch does not arrest Paul within the city, but only has its approaches watched (Acts 9:24).
9:26
… of Mark the Evangelist (Col. 4:10). He went to live in Jerusalem, where he owned a house, which he sold and handed over the price to the Apostles (Acts 4:16-17). He presented the newly converted Paul to the Apostles, supporting him with his authority (Acts 9:26-27). Because of the great esteem he enjoyed ("vir bonus et plénus Spiritu sancto et fide"; Acts 11:24), he was sent to Antioch to direct the Christian community that had arisen there. …
… After this retreat P. made another apostolic attempt, again without success, at Damascus (Acts 9:23); then he went to Jerusalem to meet with the Apostles, particularly with Peter (Gal. 1:18; Acts 9:26 ff.). …
9:29
The books of the New Testament mention numerous Hellenistic Jews in Jerusalem (Acts 6:1; 9:29): ἑλληνιστής (from ἐλληνίζειν, "to live like the Greeks" or "to speak Greek"), translated by the Vulgate (wrongly) as Graecus, is the Jew who speaks Greek (Acts 21:37-39) because he …
… In primitive Christianity they are remembered as the Hellenists (Acts 6:3), the first deacons, Philip, Prochorus, Nicanor, Parmenas, etc.; and they are the ones who try to kill Paul, after the Apostle's flight from Damascus (Acts 9:29); some Hellenists of Cyprus and Cyrene, scattered by the storm that followed the death of Stephen, constituted at Antioch the first Church, which preached Christ also to the Greeks (Acts 11:20).
9:30
… and, after being arrested in Jerusalem, was held there as a prisoner for two years (from 58 to 60), under the procurators Felix and Festus: here he appealed to Caesar and, after defending himself also before Agrippa II and Berenice, embarked for Rome (Acts 9:30; 18:22; 21:8; 23:23-27:2).
… "When the brothers learned of this, they brought him down to Caesarea and sent him off to Tarsus" (Acts 9:30), where he remained about four years, until Barnabas came to fetch him to lead him as a missionary to Antioch (Acts 11:25).
9:31
Little is known of the development of Christianity in G. (Acts 9:31). After the catastrophe of 70, it became a Jewish religious center, as shown by the numerous synagogues discovered in this century, with the famous rabbinical schools from which the …
9:32
… The Council of C. has a close connection with the Council of Diospolis (Lydda; cf. Acts 9:32), whose doctrinal definitions it in a certain sense took up and completed by adding the condemnation of the heresiarch. …
… The Acts attest of St. Peter that he "circuibat civitates ac vicos ut confirmaret fideles" (Acts 9:32), and following this example the bishops have diligently discharged this duty. …
Primacy of Saint Peter and of the Roman Pontiff
… Moreover, his authority was exercised everywhere, since he was constantly visiting the various Christian communities (ibid. 9:32). His authority was decisive for admitting the Gentiles to the faith (ibid. 11:18) and later manifested itself more solemnly in the Council of Jerusalem, which he presided over (ibid. …
9:33
ENEAS. - A paralytic miraculously healed by Peter at Lydda, according to Acts 9:33 ff. The name (Aineas), which is also found in Flavius Josephus (Antiq. …
9:34
… The compound name Ἰησοῦς Χριστός occurs only 4 times in the Gospels (Mt. 1:1; Mc. 1:1; Io. 1:17; 17:3), is rare elsewhere (Act. 3:6; 4:10; 9:34; Apoc. 1:1, 2, 3), while it is very frequent in the epistles of Paul and Peter.
9:36
… (1 Tim. 5:8), the indigent members of his own or of other communities, and finally non-Christians (Gal. 6:10). A moving picture of private beneficence in the primitive Christian community is offered by the account of the Acts concerning Tabitha (Acts 9:36).
Japha (Heb. Jāp̄ō; Gr. Iyppē; Ar. Jāfā "The Beautiful")
In the early times of Christianity it had a flourishing community; St. Peter raised Tabitha there (Acts 9:36), and in the house of Simon the tanner he had the vision that led him to welcome the gentiles into the Church (Acts 10). In 66 A.D. Cestius Gallus destroyed it after killing more …
In apostolic times, Peter at Joppa restores life to the deceased Tabitha (Acts 9:36-42) and Paul at Troas raises the young man Eutychus who, having fallen asleep on the window sill during the Apostle's long discourse, had fallen from the third floor (ibid. 20:6-12).
ARCHAEOLOGY. - In a fragment of a sarcophagus from Arles, the scene of the miracle of the resurrection of T. is represented, according to the narrative of Acts 9:36-42: the Apostle approaches the bed where the deceased T. is laid, takes her by the arm and she rises; in the foreground are two veiled widows, before the Apostle two other kneeling female figures. …
9:37
The funeral preparation of the corpse comprised simply a washing (Act. 9, 37) and the closing of the eyes and mouth (Gen. 46, 4); it does not appear, at least for ancient times, that a particular dressing followed: but the dead was buried with his usual clothing …
9:40
… (Eusebius, Hist. eccl., II, ch. 23, 6). St. Stephen knelt in his final prayer, St. Peter and St. Paul prayed on their knees, and the Christians who accompanied St. Paul to the ship that was carrying him far away knelt to pray on the seashore (Act. 7, 60; 9, 40; 20, 36; 21, 5).
9:43
SIMON THE ZEALOT. - A Christian who for many days offered hospitality to St. Peter in his own house in Joppa or Jaffa (Acts 9:43).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.