Whereas they say that he raged
horribly
with great cruelty, and that he came of late to Damascus that he might proceed in his purpose, these circumstances serve to augment the miracle.
Calvin Commentary - Acts - b
Acts 9:10-12
? 10. And there was a certain disciple at Damascus, called Ananias, unto whom the Lord said in a vision, Ananias. And he said, Here am I, Lord. 11. And the Lord said unto him, Arise, and go into the way that is called Straight, and seek in the house of Judas one called Saul of Tarsus: for, behold, he prayeth. 12. And he hath seen in a vision a man, named Ananias, entering in, and laying his hand upon him that he might see.
? ? ? 10. We have said before that this man was rather chosen than any of the apostles, that Paul, having laid away the swelling of his arrogancy, might learn to hear the least, and that he [might] come down from too great loftiness even unto the lowest degree. And this vision was necessary for Ananias, lest through fear he should withdraw himself from that function which was enjoined him, to wit, to teach Paul. For though he know that the Lord calleth him, yet he slideth back, or, at least, he excuseth himself. Therefore it was requisite that he should have some certain testimony of his calling, that there should happy success be promised to his labor, that he might take that in hand with a joyful and valiant mind which the Lord commanded. Furthermore, as Christ animateth and confirmeth Ananias, by ap- pearing to him in the vision, so he prepareth and maketh Paul ready for all things, that he may receive Ananias reverently, as if he would receive an angel coming from heaven. The Lord could have sent Paul straightway unto Ananias, and have showed him his house, but this was more fit for his confirmation; because he knew the better that the Lord had a care of him. And also the Lord setteth out his grace unto us, that as he stopped Paul before, so now he reacheth him his hand of his own accord, by his minister. And, in the mean season, we are also taught, by his example, to be more ready and careful to seek out the lost sheep.
In a vision. This word vision signifieth some light 582 which was set before the eyes to testify God's presence. For this is the use of visions, that the majesty of the Word being well proved, it may purchase credit, amongst men; which kind of confirmation God used often- times toward the prophets; as he saith, that he speaketh to his servants by a vision or by a dream. He hath, indeed, suffered Satan to deceive the unbelievers with false imaginations and visures. 583 But forasmuch as Satan's juggling casts are of power only in darkness, God doth lighten the minds of his children so, that they assure themselves that they need not to fear legerdemain. 584 Therefore Ananias answereth, Here am I, Lord, knowing indeed that it was God.
? 582 "Symbolum," symbol.
583 "Fallacibus spectris," with fallacious specters.
584 "Impostura," imposture.
286
Acts 9:10-12
? 11. For, behold, he prayeth. Luke showeth that Paul gave himself 585 to prayer those three days; and peradventure this was one cause why he fasted, although it be certain, as I have already said, that he suffered such long hunger, because he was after a sort deprived of sense, as men which are in a trance use to be. Christ doth assuredly speak of no short prayer 586 in this place, but he doth rather show that Paul continued in this kind of exercise until he should be more quiet in mind. For besides other causes of terror, that voice might sound in his ears, "Saul, Saul, why persecutest thou me? " And it is not to be doubted but that the careful 587 looking for a perfect revelation did marvellously trouble his mind; but this was the reason why the Lord caused him to wait three days, that he might the more kindle in him an earnest desire to pray.
12. He saw a man, named Ananias. It is uncertain whether Luke do yet repeat the words of Christ, or he add this of his own. Those which take it in the person of Luke are moved with some show of absurdity, because it is an unlikely thing that Christ used these words. Although this may be easily answered thus, to wit, that Christ confirmeth Ananias after this sort, There is no cause why thou shouldst fear but that he will receive thee willingly, for- asmuch as he already knoweth thy shape by a vision. I have also told him thy name, and whatsoever thou shalt do with him. Yet may the reader choose whether he will.
? ? 585 "Fuisse intentum," was intent.
586 "Precatione momenti," momentary or ejaculatory prayer.
587 "Anxia," anxious.
287
Acts 9:13-16
? ? Acts 9:13-16
? 13. And Ananias answered, Lord, I have heard of many of this man, what hurt he hath done to thy servants at Jerusalem: 14. And here he hath power from the priests to bind all which call upon thy name. 15. And the Lord said unto him, Go; because he is a chosen instrument to me to bear my name before the Gentiles, and kings, and the children of Israel. 16. For I will show him how great things he must suffer for my name.
? ? ? 13. Lord, I have heard. In that Ananias objecteth the danger to the Lord, he betrayeth his weakness of faith therein. Therefore we see that the saints and servants of God are afraid of death, which thing keepeth them back from doing their duty; yea, it causeth them some- times to stagger. Ananias would gladly go to some other place; but this is a point of a good man, that he yieldeth not so much to fear that he withdraweth himself from Christ's obedi- ence. And, therefore, this is a sign of rare obedience, 588 that although through fear of death he were somewhat slack at the first, yet having forgotten himself by and by, he maketh great haste to go whither Christ called him. And yet, notwithstanding, he refuseth not flatly in these words to do that which he is commanded to do, but useth an excuse 589 very modestly, Lord, what meaneth this, that thou sendest me to the hangman? Therefore we may see a desire to obey mixed with fear.
14. He hath power to bind. We gather by these words, that the fame of the persecution which Saul went about 590 was spread far and wide; for which cause his conversion was 591 more famous. Nevertheless, the Lord suffered the faithful to be evil entreated, 592 that the benefit of such sudden deliverance might afterwards be the more excellent. We must mark that speech, when he saith that the godly call upon the name of Christ. For whether you understand it, that inasmuch as they professed that they were Christ's, they rejoiced therefore in him, or that they used to fly to him for succor, invocation cannot be without sure confid- ence. By both which the divinity of Christ is not only proved, but also if the second be re- ceived, which seemeth to be more natural, 593 we are taught by the example of the faithful, to call upon the name of Christ when he is preached to us.
15. Go; because he is an elect instrument. The commandment repeated the second time, and also the promise of success added, taketh away all doubtfulness. Therefore sloth shall
? 588 "Pietatis," piety.
589 "Obliqua excusatione," indirect excuse.
590 "Parabat," was preparing.
591 "Debuit," must have been.
592 "Misere cruciari," miserably tortured.
593 "Genuinum," genuine.
288
want an excuse, if it be never redressed after that many pricks be used; like as we see that very many, who howsoever the Lord cry unto them continually, do not only loiter during their whole life, but do also cherish their slothfulness by all means possible. 594 If any man object that the Lord speaketh not at this day in a vision, I answer, that forasmuch as the Scripture is abundantly confirmed to us, we must hear God thence. 595
A vessel of election, or, as Erasmus translateth it, an elect instrument, is taken for an ex- cellent minister. The word instrument doth show that men can do nothing, save inasmuch as God useth their industry at his pleasure. For if we be instruments, he alone is the author; the force and power to do is in his power alone. And that which Christ speaketh in this place of Paul appertaineth to all men, both one and other. Therefore how stoutly soever every man labor, and how carefully soever he behave himself in his duty, yet there is no cause why he should challenge to himself any part of praise. Those which dispute subtilely about the word vessel, dote through ignorance of the Hebrew tongue. Luke putteth the genitive ease for the dative and that according to the common custom of the Hebrew tongue. And he meant to express a certain excellency, as if he should have said, that this man shall be no common minister of Christ, but shall be indued with singular excellency above others. Nevertheless, we must note that if any thing be excellent, it dependeth upon the favor of God, as Paul himself teacheth elsewhere. Who is he that separateth thee? to wit, that thou shouldst excel others, (1 Corinthians 4:7. ) To conclude, Christ pronounceth that Paul was chosen unto great and excellent things.
To bear my name amongst the Gentiles. To him who went about before to suppress the name of Christ is the same now committed to be borne. If we please to take ? ? ? (schenos) for a vessel, this should be a continual metaphor, because a minister of the gospel serveth instead of a vessel to publish the name of Christ; but because it signifieth rather amongst the Hebrews any instrument generally, I take these words to carry my name, for to extol the same unto due honor. For Christ is placed after a sort in his princely throne when as the world is brought under his power by the preaching of the gospel.
16. And because. Paul could not do this, and have Satan quiet, and the world to yield to him willingly; therefore Luke addeth, that he shall be also taught to bear the cross. For the meaning of the words is, I will accustom him to suffer troubles: to endure reproaches, and to abide all manner [of] conflicts, that nothing may terrify him, and keep him back from doing his duty. And when Christ maketh himself Paul's teacher in this matter, he teacheth that the more every man hath profited in his school, the more able is he to bear the cross.
594 "Quibus possunt blanditiis," by all sorts of blandishment.
595 "Quo magis notandum est Anniae exemplum, qui ad secundum mandatum moras omnes abrumpit. "
Wherefore it is the more necessary to give heed to the example of Ananias, who, on the second command, breaks off all delay, omitted.
289
Acts 9:13-16
? ? For we strive against it, and refuse it as a thing most contrary, until he make our minds more gentle. Also this place teacheth, that no man is fit to preach the gospel, seeing the world is set against it, save only he which is armed to suffer. Therefore if we will show ourselves faithful ministers of Christ, we must not only crave at his hands the spirit of knowledge and wisdom, but also of constancy and strength, that we may never be discouraged by laboring and toiling; which is the estate of the godly.
Acts 9:13-16
? ? 290
Acts 9:17-19
? ? Acts 9:17-19
? 17. And Ananias went and entered into the house, and when he had laid his hands upon him, he said, Brother Saul, the Lord hath sent me, namely Jesus, who appeared to thee in the way as thou camest, that thou mayest recover thy sight, and that thou mayest be filled with the Holy Ghost. 18. And forthwith there fell from his eyes as it had been scales: and he recovered his sight by and by; and arising he was baptized. 19. And when he had taken meat he was strengthened.
? ? ? 17. Having laid his hands upon. We have said elsewhere that this was a solemn, and, as it were, an ordinary thing amongst the Jews, to lay their hands upon those whom they did commend to God. The apostles translated that custom taken from sacrifices to their use, either when they gave the visible graces of the Spirit or when they made any man minister of the Church. To this end doth Ananias lay his hands now upon Paul, partly that he may consecrate him unto God, partly that he may obtain for him the gifts of the Spirit. And though there be no mention made of doctrine in this place yet it shall appear afterwards by Paul's narration, that Ananias was also commanded to teach him; and by baptism, which was later in order, we gather that he was instructed in the faith. Let the readers note out of the chapter next going before how this ceremony is effectual to give the Spirit, But seeing Paul received the Spirit by the hand of Ananias, the Papists are more than ridiculous, who will have the bishops alone to lay on their hands.
18. There fell from his eyes as it had been scales. The blindness of Paul, as we have said before did not proceed from fear alone or from amazedness; but by this means was he ad- monished of his former blindness, that he might quite abandon that boldness and vain confidence wherewith he was puffed up. He boasted that he was taught at the feet of Gamaliel, (Acts 22:3;) and undoubtedly he thought very well of his great wittiness, 596 which was notwithstanding mere blindness. Therefore he is deprived of the sight of his body 597 three days, that he may begin to see with his mind; for those must become fools, whosoever they be, which seem to themselves wise, that they may attain to true wisdom. For seeing that Christ is the Sun of righteousness, in seeing without him we see not; it is he also which openeth the eyes of the mind. Both things were showed to Paul, and to us are they showed in his person; for he hath his eyes covered with scales, that, condemning all his knowledge of ignorance, 598 he may learn that he hath need of new light, which he hath hitherto wanted; and he is taught that he must let [seek] the true light from none other save only from Christ,
596 "Quin sibi multum placuerit in sua perspicacia," but he was much pleased with his own perspicacity. "
597 "Oculis," of his eyes, his bodily sight.
598 "Ut totum suum acumen ignorantiae damnans," that confessing all his acuteness to be ignorance.
291
? Acts 9:17-19
? and that it is given by no other means save only through his goodness. Furthermore, whereas being pined with three days hunger, he maketh no haste to receive meat until he be baptized, thereby appeareth the earnest 599 desire he had to learn, because he refreshed not his body with meat until his soul had received strength.
? ? 599 "Ferventissimum," most fervent.
292
Acts 9:19-25
? ? Acts 9:19-25
? And Saul was with the disciples which were at Damascus certain days. 20. And by and by he preached Christ, that he was the Son of God. 21. And they were all amazed which heard, and said, Is not this he which at Jerusalem made havock of those who called upon his name, and he [had come] came hither to that end, that he might carry them bound unto the priests? 22. And Saul waxed more strong, and confounded the Jews which dwelt at Damascus, proving that this was Christ. 23. And when many days were past, the Jews took counsel together to put him to death: 24. And their laying in wait was known to Saul. And they kept the gates day and night, that they might slay him: 25. And the disciples having taken him by night, put him down through [by] a wall, and let him down in a basket.
? ? ? 20. Luke declareth now how fruitful Paul's conversion was, to wit, that he came abroad by and by, 600 and did not only profess that he was a disciple of Christ, but did also set himself against 601 the fury and hatred of the enemies, by defending the gospel stoutly. Therefore, he who of late ran headlong against Christ with furious force, doth now not only submit himself meekly unto his will and pleasure but like a stout standard-bearer fighteth even unto the utmost danger to maintain his glory. Certain it is that he was not so quickly framed by Ananias' industry, 602 but that so soon as he had learned the first principles by man's mouth, he was extolled by God unto higher things afterward. He comprehendeth the sum of his preaching briefly, when he saith that Christ was the Son of God. In the same sense, he saith shortly after that he saw Christ. And understand thus much, that when Paul intreated out of the law and the prophets of the true office of the Messiah, he taught also that all whatsoever was promised of, and was to be hoped for, at the hands of the Messiah, was revealed and given in Christ. For the words signify thus much, when he saith that he preached that Christ is the Son of God. That was undoubtedly a principle amongst the Jews, that there should a Redeemer come from God, who should restore all things to a happy estate. Paul teacheth that Jesus of Nazareth is he, which he cannot do, unless he shake off those gross errors which he had conceived of the earthly kingdom of the Messiah. Certain it is that Paul declared how Christ was promised in the law, and to what end; but because all tended to this end, that he might prove that the son of Mary was he of whom the law and the prophets bare witness, therefore Luke is content with this one word only.
? 600 "Statim prodient in publicum," immediately appeared in public.
601 "Se. . . objecerit," exposed himself to.
602 "Opera Ananiae formatum," formed or trained by the agency of Ananias.
293
Acts 9:19-25
? 21. They were all amazed. This is added, that we may know that the power of God was acknowledged. For seeing that the zeal of Paul against the gospel was openly known, they saw no other cause of such a sudden change but the hand of God. And, therefore, this is also one fruit of the miracle, that they all wonder at him being made a new man so suddenly, so that his doctrine doth the more move their minds.
Whereas they say that he raged horribly with great cruelty, and that he came of late to Damascus that he might proceed in his purpose, these circumstances serve to augment the miracle. We must also note the phrase, those which call on his name, which withesseth that the godly did so profess the name of Christ, that they placed all their hope of salvation in him. According to that, these
"men put their trust in chariots, and others in horses, but we will call upon the name of the Lord,"
(Psalm 20:7. )
Finally, whatsoever the Scripture commandeth concerning calling upon the name of God, it agreeth to the person of Christ.
22. And Saul waxed stronger. Luke doth not only in this place commend the bold zeal of Paul in confessing the faith of Christ, but also he telleth us that he had strong reasons to convince the Jews. He waxed strong, saith he, that is, he got the victory in disputation; his confession did carry with it great force and efficacy, 603 because being furnished with testi- monies of Scripture, and such other helps of the Holy Ghost, he did, as it were, tread all his adversaries under his feet. 604 For the word confounded, which Luke useth, doth signify, that, forasmuch as Paul did urge them out of measure, they were so stricken that they could not tell where they were. 605 The manner of the confounding is expressed, because Paul proved that Jesus was Christ. For the sense is this, that even when the Jews were most desirous to resist, they were overcome and confounded. So that Paul tried [found] by experience, that that was most true which he himself affirmeth, that the Scripture is profitable to convince, (2 Timothy 3:16. ) Also, he performed that which he required elsewhere of a bishop and teacher, (Titus 1:7;) for he was armed with the word of God to maintain the truth. And Luke setteth down two things, that Paul so got the victory in disputing that he overthrew the Jews; and yet their stubbornness was not broken and tamed that they yielded to the truth, because their consciences rage nevertheless inwardly, and being thrown down from their false opinion, they do not submit themselves to Christ.
Whence had Paul this victory, save only because the Scripture was his sword? Therefore, so often as heretics stand up to resist the true faith, so often as wicked men endeavor to overthrow all godliness, so often as the ungodly do obstinately resist, let us remember that
? 603 "Vim et energiam conjunctam," combined force and energy.
604 "Quasi obruebat," as it were threwn down, overwhelmed.
605 "Ut apud se non essent," that they were out of themselves.
294
Acts 9:19-25
? we must fet [seek] armor hence. Because the Papists find no weapons in Scripture, yea, be- cause they see that it maketh quite against them, they fly into this miserable fortress 606 that they must not dispute with heretics, and that there can no certain thing be set down out of Scripture. But if Satan himself be vanquished with the sword of the word, why shall it not be able to put heretics to flight? not that they will submit themselves, or make an end of murmuring, 607 but because they shall lie overcome in themselves. 608 And if so be it we covet to escape this trouble, let us raise no tumults against God, but let us, with a quiet and meek spirit, receive that peace which the Scripture offereth us.
23. When many days were fulfilled. He saith that many days were expired, that we may know that Paul had some space of time granted him wherein he might do good. For although the Jews did resist him even from the first day, yet the Lord did not suffer the course which he had begun well to be broken off so soon, so he doth with his wonderful counsel hinder the purposes of the enemies, stay their endeavors, restrain their malice and madness, whilst that he furthereth 609 the gospel; and also we see what the hatred of the truth doth. For when the wicked see that they are unable to resist, they are carried headlong into bloody fury. They would gladly contemn the word of God if they could; but because they are enforced, whether they will or no, to feel the force thereof, they run headlong, like furious beasts, with blind violence. 610 The unadvised and rash heat of zeal will always almost break out into such cruelty, unless men suffer themselves to be ruled by the word of God. This is, assuredly, horrible blindness. For why are they so mad, save only because their wounded conscience doth vex them? But God doth by this means punish their hypocrisy, who do, therefore, hate sound religion; because, being friends of darkness, they fly the light.
Furthermore, we see how sweetly these preposterous zealous fellows 611 grant themselves liberty to do whatsoever them lusteth, when Satan hath once pricked them forward to per- secute the truth. For they fear not to take counsel, under color of zeal, to put a man to death, which they know is mere wickedness, 612 as at this day the Papists think that they may do whatsoever they will, so they can quench the doctrine of the gospel. They rage not only with sword, but they go about by lying in wait, by treachery, and by most execrable means, to destroy us. We must, first, beware that that do not befall us, that we entangle not ourselves in the defense of evil causes; secondly, that we handle those causes well which we know are
? 606 "Asylum," asylum.
607 "Obstrependi," brawling, gainsaying.
608 "In seipsis convicti," selfconvicted.
609 "Donec promoveat," until he may further.
610 "Caeco et praecipite impetu," with blind and headlong impulse.
611 "Zelotae," zealots.
612 "Nefarium," nefarious.
295
Acts 9:19-25
? good. But it is to be thought that they laid wait for Paul privily; that done, when they could do no good this way, it is likely that they came to the governor of the city, and that then the gates were watched, that they might by one means or other catch him. For Paul saith that Aretas, the king's governor, commanded that which Luke attributeth in this place to the Jews.
25. The disciples having taken him by night. There is a question moved here, whether it were lawful for the disciples to save Paul thus or no? and also, whether it were lawful for Paul to escape danger by this means or no? For the laws say that the walls of cities are holy, [sacred,] and that the gates are holy. Therefore, he ought rather to have suffered death, than to have suffered a public order to be broken for his sake. I answer, that we must consider why it is decreed by the laws that the walls should not be violated; to wit, that the cities may not be laid open to murders and robberies, and that the cities may be free 613 from treason. That reason ceaseth when the question is concerning the delivery of an innocent man. Therefore, it was no less lawful for the faithful to be let down in a basket, than it shall be lawful for any private person to leap over a wall, that he may avoid 614 the sudden invasion of the enemy. Cicero doth handle this latter member, and he setteth down very well, that although the law forbid a stranger to come near the wall, yet doth not he offend who shall go up upon the wall to save the city, because the laws must always be inclined 615 to equity. Therefore Paul is not to be blamed, because he escaped by stealth, seeing that he doth that without raising any tumult amongst the people. Nevertheless, we see how the Lord useth to humble those that be his, seeing that Paul is enforced to steal his life from the watchmen of the city if he will save himself. Therefore, he reckoneth this example amongst his infirm- ities. He was acquainted betime with the cross 616 with this first exercise.
? ? 613 "Tuti," safe.
614 "Propulset," repel.
615 "Flectandae," bent.
616 "Hoc tirocinio ad crucem ferendam mature assuefactus fuit. " He was early trained to bear the cross by this first trial.
296
Acts 9:26-31
? ? Acts 9:26-31
? 26. And when Saul was at Jerusalem, he essayed to join himself to the disciples, and they were all afraid of him, not believing that he was a disciple. 27. But when Barnabas had taken him, he brought him to the apostles, and he told them how that he had seen the Lord in the way, and that he had spoken to him, and how he had behaved himself boldly at Damascus, in the name of Jesus, 28. And he was conversant with them at Jerusalem; and when he was emboldened in the name of the Lord Jesus, 29. He spake, and disputed with the Grecians. And they went about to kill him. 30. Which when the brethren knew, they brought him to Cesarea, and sent him to Tarsus. 31. Then the churches throughout all Judea, and Galilee, and Samaria, had peace; and they were edified, and walked in the fear of the Lord, and were filled with the consolation of the Holy Spirit.
? ? ? 26. When Saul was. These were yet hard entrances 617 for Paul, who was as yet but a freshwater soldier, in that, when he had hardly escaped the hands of the enemies, the disciples would not receive him. For he might have seemed to have been so tossed to and fro, as it were, in mockery, that he could have no resting place. All his own nation was set against him for Christ's cause. The Christians refuse him. Might he not have been quite discouraged and out of hope as one expelled out of men's company? First, what remaineth but that he fall away from the Church, seeing he is not received? But when he remembereth the life which he had led aforetime he marvelleth not that they are afraid 618 of him. Therefore, he doth patiently suffer the brethren to refuse his company, seeing they had just cause of fear. This was true conversion, that whereas he raged horribly before, he doth now valiantly suffer the storms of persecutions; and, in the mean season, when as he cannot be admitted into the company of the godly, he waiteth with a quiet mind until God reconcile them unto him. We must diligently note what he desireth, to wit, that he may be numbered amongst the disciples of Christ. This can he not obtain. Here is no ambition, but he was to be instructed by this means to make more account even of the lowest place amongst the disciples of Christ than of all masterships in corrupt and revolted 619 synagogues, And from this submission was he exalted unto the highest degree of honor, that he might be the principal doctor of the Church, even unto the end of the world. But no man is fit to be a teacher in the Church save only he who willingly submitteth himself, 620 that he may be a fellow disciple with other men.
617 "Dura et aspera Paulo adhuc tironi rudimenta haec fuerunt," this was rough and harsh training for Paul, who was as yet a tyro.
618 "Se horrori esse," that he is a terror to them.
619 "Apostaticis," apostate.
? 620 "Qui sponte in ordinem se cogit," who spontaneously reduces himself into insubordination.
297
Acts 9:26-31
? 27. When Barnabas had taken him. Whereas the disciples fled so fast from Paul, that was, peradventure, a point of too great fearfulness, 621 and yet he speaketh of none of the common sort, but of the apostles themselves. But he doth either extenuate or lighten their fault, because they suspected him for just causes, whom they had found and tried 622 to be such a deadly enemy; and, it was to be feared, lest they should rashly endanger themselves if they should have showed themselves to be so easy to entreat. Therefore, I think that they are not to be blamed for that fear which they conceived for just cause, or that they deserve to be even accused for the same. For if they had been called to give an account of their faith, they would have provoked 623 not Paul only, but also all the furies of hell, without fear. Whence we gather that every fear is not to be condemned but such as causeth us to turn aside from our duty. The narration which Luke addeth may be referred as well unto the person of Barnabas as of Paul. Yet I think rather that Paul declareth to the apostles what had befallen him; and yet the speech may be well applied to Barnabas, especially when as mention is made of Paul's boldness.
28. Luke saith afterwards that Paul went in and out with the disciples, which speech signifieth amongst the Hebrews familiarity, as the inhabitants of cities are said to go in and out at the gates of the city. Therefore after that Paul was commended by the testimony of Barnabas, he began to be counted one of the flock, that he might be thoroughly known to the Church. Luke saith again that he dealt boldly in the name of the Lord, by which words he commendeth his (stoutness and) courage in professing the gospel. For he durst never have whispered amidst so many lets, unless he had been endowed with rare constancy. Nevertheless, all men are taught what they ought to do; to wit, every man according to the measure of his faith. For though all be not Pauls, yet the faith of Christ ought to engender in our minds so great boldness, that we be not altogether dumb when we have need to speak. I take the name of the Lord in this place for the profession of the gospel; in this sense, that Paul defended Christ's cause manfully.
29. He disputed with the Grecians. Erasmus noteth well in this place that those are here called Grecians, not which came 624 of Grecians, but rather those Jews who were scattered throughout divers parts of the world. Those men were wont to come together 625 to Jerusalem to worship. And it is to be thought that Paul disputed rather with strangers and aliens, 626 than with those who dwelt at Jerusalem, 627 because this latter sort would never have abidden
? 621 "Id nimiae forsan timiditatis fuit," that, perhaps, was owing to too great timidity.
622 "Experti sunt," experienced.
623 "Provocassent," challenged or defied.
624 "Qui oriundi essent ex Graecis," who were of Greek extraction.
625 "Ex suis provinciis," from their different provinces.
626 "Advenis. . . hospitibus," with guests and strangers.
627 "Indigenis," with natives.
298
Acts 9:26-31
? him, neither had it been wisely done to come in their sight. Therefore being excluded from those who knew him before he tried whether there were any hope to do good amongst men whom he knew not, so that he did most stoutly whatsoever concerned the duty of a valiant soldier.
They would have slain him. Behold, again, fury instead of zeal; and it cannot otherwise be, but that hypocrisy and superstition will be cruel and fierce. The godly must be incensed with an holy wrath, when they see the pure truth of God corrupted with false and wicked opinions; yet, so that they moderate their zeal, that they set down nothing until they have thoroughly weighed the cause; and, secondly, that they essay to bring those into the way who wander out of the same. Lastly, that if they see their stubbornness to be past hope, they themselves take not the sword in hand, because they must know that they have no authority granted them of the Lord to (punish or) revenge. But hypocrites are always ready to shed blood before they know the matter; so that superstition is bloody, through blind and headlong fury. But Paul, who of late ran up and down to vex the godly, can abide nowhere now. 628 And yet this estate was far better for him, than if he should have reigned in peace and quietness, driving the godly everywhere out of their places.
30. In that he went to Tarsus, he did it undoubtedly to this end, that he might carry the doctrine of the gospel thither, because he hoped that he should have some favor and authority in his country, where he was famous; yet was he brought thither by the brethren, that they might deliver him from the lying in wait.
31. Then the Churches. Luke's meaning is, that the enemies of the gospel were greatly provoked by Paul's presence. For why was there such peace made suddenly by his departure, save only because the very sight of him did provoke the fury of the enemies? And yet this is no reproach to him, as if he had been, as it were, some trumpet in war; but Luke doth rather commend him for this, because he made the wicked run mad, only with the smell of him when he was near them. For Christ meant so to triumph in him, that he might be no less a trouble than an ornament to his Church.
Therefore we are taught by this example that those are not by and by 629 to be con- demned, who inflame the madness of the wicked more than others; which admonition is not a little profitable. For as we are too dainty and too much besotted with the love of our own rest, so we be also sometimes angry with the best and most excellent servants of Christ, if we think that through their vehemency the wicked are pricked forward to do hurt; and by this means we do injury to the Spirit of God, whose force and speech kindleth all that flame.
? 628 "Fidem figere," rest his foot.
629 "Protinus," forthwith.
299
Acts 9:26-31
? And whereas Luke saith, that the Churches had peace, let us know that it was not con- tinual, but because the Lord granted his servants some short breathing. For thus doth he bear with 630 our infirmity, when he appeaseth or mitigateth the winds and storms of perse- cutions, lest if they should hold on still, they should urge us out of measure. And this blessing is not to be despised, neither is it any common blessing, when as the Churches have peace. But Luke addeth other things, which are of far more value; to wit, that the Churches were edified, they walked in the fear of God, and they were filled with the consolation of the Spirit. For as we are wont to riot and exceed in time of peace, the Churches are more happy, for the most part, amidst the tumults of war, than if they should enjoy what rest they would desire. But and if holy conversation, and the consolation of the Spirit, whereby their state doth flourish, be taken away, they lose not only their felicity, but they come to nought. Therefore, let us learn not to abuse external peace in banqueting and idleness; but the more rest we have given us from our enemies, to encourage ourselves to go forward in godliness whilst we may. And if at any time the Lord let loose the bridle to the wicked to trouble us, let the inward consolation of the Spirit be sufficient for us. Finally, as well in peace as in war, let us always joyfully go forward toward him who hath a reward for us. 631
Edification may be taken either for increase; to wit, whilst the Churches are augmented with the number of the faithful, or for their going forward who are already in the flock; to wit, whilst they have new gifts given them, and have greater confirmation of godliness. In the first signification it shall be referred unto the persons; in the second unto the gifts of the Spirit. I embrace both willingly; that there were some every now and then gathered unto the Church who were strangers before, and those who were of the household of the Church did increase in godliness and other virtues. Furthermore, the metaphor of a building is very convenient, because the Church is the temple and house of God, and every one of the faithful is also a temple, (1 Timothy 3:15; 1 Corinthians 3:16. ) The two things which follow, that they walked in the fear of God, and that they were filled with the consolation of the Spirit, are parts of that edification. Therefore, though the Churches had peace, yet they were not drunken with delights and earthly joy, but, trusting to God's help, they were more em- boldened to glorify God.
? ? 630 "Indulget," is indulgent to.
631 "Ad nostrum agnotheten," to him who judges our combat.
300
Acts 9:32-35
? ? Acts 9:32-35
? 32. And it happened, that whilst Peter walked through all, he came also unto the saints which dwelt at Lydda. 33. And he found there a man named. AEneas, who had laid in his bed eight years, who had the palsy. 34. And Peter saith unto him, Aeneas, Jesus Christ make thee whole: arise, and make thy bed. And forthwith he arose. 35. And all those which dwelt at Lydda and Assaron saw him, and were turned unto the Lord.
? ? ? 32.
? 10. And there was a certain disciple at Damascus, called Ananias, unto whom the Lord said in a vision, Ananias. And he said, Here am I, Lord. 11. And the Lord said unto him, Arise, and go into the way that is called Straight, and seek in the house of Judas one called Saul of Tarsus: for, behold, he prayeth. 12. And he hath seen in a vision a man, named Ananias, entering in, and laying his hand upon him that he might see.
? ? ? 10. We have said before that this man was rather chosen than any of the apostles, that Paul, having laid away the swelling of his arrogancy, might learn to hear the least, and that he [might] come down from too great loftiness even unto the lowest degree. And this vision was necessary for Ananias, lest through fear he should withdraw himself from that function which was enjoined him, to wit, to teach Paul. For though he know that the Lord calleth him, yet he slideth back, or, at least, he excuseth himself. Therefore it was requisite that he should have some certain testimony of his calling, that there should happy success be promised to his labor, that he might take that in hand with a joyful and valiant mind which the Lord commanded. Furthermore, as Christ animateth and confirmeth Ananias, by ap- pearing to him in the vision, so he prepareth and maketh Paul ready for all things, that he may receive Ananias reverently, as if he would receive an angel coming from heaven. The Lord could have sent Paul straightway unto Ananias, and have showed him his house, but this was more fit for his confirmation; because he knew the better that the Lord had a care of him. And also the Lord setteth out his grace unto us, that as he stopped Paul before, so now he reacheth him his hand of his own accord, by his minister. And, in the mean season, we are also taught, by his example, to be more ready and careful to seek out the lost sheep.
In a vision. This word vision signifieth some light 582 which was set before the eyes to testify God's presence. For this is the use of visions, that the majesty of the Word being well proved, it may purchase credit, amongst men; which kind of confirmation God used often- times toward the prophets; as he saith, that he speaketh to his servants by a vision or by a dream. He hath, indeed, suffered Satan to deceive the unbelievers with false imaginations and visures. 583 But forasmuch as Satan's juggling casts are of power only in darkness, God doth lighten the minds of his children so, that they assure themselves that they need not to fear legerdemain. 584 Therefore Ananias answereth, Here am I, Lord, knowing indeed that it was God.
? 582 "Symbolum," symbol.
583 "Fallacibus spectris," with fallacious specters.
584 "Impostura," imposture.
286
Acts 9:10-12
? 11. For, behold, he prayeth. Luke showeth that Paul gave himself 585 to prayer those three days; and peradventure this was one cause why he fasted, although it be certain, as I have already said, that he suffered such long hunger, because he was after a sort deprived of sense, as men which are in a trance use to be. Christ doth assuredly speak of no short prayer 586 in this place, but he doth rather show that Paul continued in this kind of exercise until he should be more quiet in mind. For besides other causes of terror, that voice might sound in his ears, "Saul, Saul, why persecutest thou me? " And it is not to be doubted but that the careful 587 looking for a perfect revelation did marvellously trouble his mind; but this was the reason why the Lord caused him to wait three days, that he might the more kindle in him an earnest desire to pray.
12. He saw a man, named Ananias. It is uncertain whether Luke do yet repeat the words of Christ, or he add this of his own. Those which take it in the person of Luke are moved with some show of absurdity, because it is an unlikely thing that Christ used these words. Although this may be easily answered thus, to wit, that Christ confirmeth Ananias after this sort, There is no cause why thou shouldst fear but that he will receive thee willingly, for- asmuch as he already knoweth thy shape by a vision. I have also told him thy name, and whatsoever thou shalt do with him. Yet may the reader choose whether he will.
? ? 585 "Fuisse intentum," was intent.
586 "Precatione momenti," momentary or ejaculatory prayer.
587 "Anxia," anxious.
287
Acts 9:13-16
? ? Acts 9:13-16
? 13. And Ananias answered, Lord, I have heard of many of this man, what hurt he hath done to thy servants at Jerusalem: 14. And here he hath power from the priests to bind all which call upon thy name. 15. And the Lord said unto him, Go; because he is a chosen instrument to me to bear my name before the Gentiles, and kings, and the children of Israel. 16. For I will show him how great things he must suffer for my name.
? ? ? 13. Lord, I have heard. In that Ananias objecteth the danger to the Lord, he betrayeth his weakness of faith therein. Therefore we see that the saints and servants of God are afraid of death, which thing keepeth them back from doing their duty; yea, it causeth them some- times to stagger. Ananias would gladly go to some other place; but this is a point of a good man, that he yieldeth not so much to fear that he withdraweth himself from Christ's obedi- ence. And, therefore, this is a sign of rare obedience, 588 that although through fear of death he were somewhat slack at the first, yet having forgotten himself by and by, he maketh great haste to go whither Christ called him. And yet, notwithstanding, he refuseth not flatly in these words to do that which he is commanded to do, but useth an excuse 589 very modestly, Lord, what meaneth this, that thou sendest me to the hangman? Therefore we may see a desire to obey mixed with fear.
14. He hath power to bind. We gather by these words, that the fame of the persecution which Saul went about 590 was spread far and wide; for which cause his conversion was 591 more famous. Nevertheless, the Lord suffered the faithful to be evil entreated, 592 that the benefit of such sudden deliverance might afterwards be the more excellent. We must mark that speech, when he saith that the godly call upon the name of Christ. For whether you understand it, that inasmuch as they professed that they were Christ's, they rejoiced therefore in him, or that they used to fly to him for succor, invocation cannot be without sure confid- ence. By both which the divinity of Christ is not only proved, but also if the second be re- ceived, which seemeth to be more natural, 593 we are taught by the example of the faithful, to call upon the name of Christ when he is preached to us.
15. Go; because he is an elect instrument. The commandment repeated the second time, and also the promise of success added, taketh away all doubtfulness. Therefore sloth shall
? 588 "Pietatis," piety.
589 "Obliqua excusatione," indirect excuse.
590 "Parabat," was preparing.
591 "Debuit," must have been.
592 "Misere cruciari," miserably tortured.
593 "Genuinum," genuine.
288
want an excuse, if it be never redressed after that many pricks be used; like as we see that very many, who howsoever the Lord cry unto them continually, do not only loiter during their whole life, but do also cherish their slothfulness by all means possible. 594 If any man object that the Lord speaketh not at this day in a vision, I answer, that forasmuch as the Scripture is abundantly confirmed to us, we must hear God thence. 595
A vessel of election, or, as Erasmus translateth it, an elect instrument, is taken for an ex- cellent minister. The word instrument doth show that men can do nothing, save inasmuch as God useth their industry at his pleasure. For if we be instruments, he alone is the author; the force and power to do is in his power alone. And that which Christ speaketh in this place of Paul appertaineth to all men, both one and other. Therefore how stoutly soever every man labor, and how carefully soever he behave himself in his duty, yet there is no cause why he should challenge to himself any part of praise. Those which dispute subtilely about the word vessel, dote through ignorance of the Hebrew tongue. Luke putteth the genitive ease for the dative and that according to the common custom of the Hebrew tongue. And he meant to express a certain excellency, as if he should have said, that this man shall be no common minister of Christ, but shall be indued with singular excellency above others. Nevertheless, we must note that if any thing be excellent, it dependeth upon the favor of God, as Paul himself teacheth elsewhere. Who is he that separateth thee? to wit, that thou shouldst excel others, (1 Corinthians 4:7. ) To conclude, Christ pronounceth that Paul was chosen unto great and excellent things.
To bear my name amongst the Gentiles. To him who went about before to suppress the name of Christ is the same now committed to be borne. If we please to take ? ? ? (schenos) for a vessel, this should be a continual metaphor, because a minister of the gospel serveth instead of a vessel to publish the name of Christ; but because it signifieth rather amongst the Hebrews any instrument generally, I take these words to carry my name, for to extol the same unto due honor. For Christ is placed after a sort in his princely throne when as the world is brought under his power by the preaching of the gospel.
16. And because. Paul could not do this, and have Satan quiet, and the world to yield to him willingly; therefore Luke addeth, that he shall be also taught to bear the cross. For the meaning of the words is, I will accustom him to suffer troubles: to endure reproaches, and to abide all manner [of] conflicts, that nothing may terrify him, and keep him back from doing his duty. And when Christ maketh himself Paul's teacher in this matter, he teacheth that the more every man hath profited in his school, the more able is he to bear the cross.
594 "Quibus possunt blanditiis," by all sorts of blandishment.
595 "Quo magis notandum est Anniae exemplum, qui ad secundum mandatum moras omnes abrumpit. "
Wherefore it is the more necessary to give heed to the example of Ananias, who, on the second command, breaks off all delay, omitted.
289
Acts 9:13-16
? ? For we strive against it, and refuse it as a thing most contrary, until he make our minds more gentle. Also this place teacheth, that no man is fit to preach the gospel, seeing the world is set against it, save only he which is armed to suffer. Therefore if we will show ourselves faithful ministers of Christ, we must not only crave at his hands the spirit of knowledge and wisdom, but also of constancy and strength, that we may never be discouraged by laboring and toiling; which is the estate of the godly.
Acts 9:13-16
? ? 290
Acts 9:17-19
? ? Acts 9:17-19
? 17. And Ananias went and entered into the house, and when he had laid his hands upon him, he said, Brother Saul, the Lord hath sent me, namely Jesus, who appeared to thee in the way as thou camest, that thou mayest recover thy sight, and that thou mayest be filled with the Holy Ghost. 18. And forthwith there fell from his eyes as it had been scales: and he recovered his sight by and by; and arising he was baptized. 19. And when he had taken meat he was strengthened.
? ? ? 17. Having laid his hands upon. We have said elsewhere that this was a solemn, and, as it were, an ordinary thing amongst the Jews, to lay their hands upon those whom they did commend to God. The apostles translated that custom taken from sacrifices to their use, either when they gave the visible graces of the Spirit or when they made any man minister of the Church. To this end doth Ananias lay his hands now upon Paul, partly that he may consecrate him unto God, partly that he may obtain for him the gifts of the Spirit. And though there be no mention made of doctrine in this place yet it shall appear afterwards by Paul's narration, that Ananias was also commanded to teach him; and by baptism, which was later in order, we gather that he was instructed in the faith. Let the readers note out of the chapter next going before how this ceremony is effectual to give the Spirit, But seeing Paul received the Spirit by the hand of Ananias, the Papists are more than ridiculous, who will have the bishops alone to lay on their hands.
18. There fell from his eyes as it had been scales. The blindness of Paul, as we have said before did not proceed from fear alone or from amazedness; but by this means was he ad- monished of his former blindness, that he might quite abandon that boldness and vain confidence wherewith he was puffed up. He boasted that he was taught at the feet of Gamaliel, (Acts 22:3;) and undoubtedly he thought very well of his great wittiness, 596 which was notwithstanding mere blindness. Therefore he is deprived of the sight of his body 597 three days, that he may begin to see with his mind; for those must become fools, whosoever they be, which seem to themselves wise, that they may attain to true wisdom. For seeing that Christ is the Sun of righteousness, in seeing without him we see not; it is he also which openeth the eyes of the mind. Both things were showed to Paul, and to us are they showed in his person; for he hath his eyes covered with scales, that, condemning all his knowledge of ignorance, 598 he may learn that he hath need of new light, which he hath hitherto wanted; and he is taught that he must let [seek] the true light from none other save only from Christ,
596 "Quin sibi multum placuerit in sua perspicacia," but he was much pleased with his own perspicacity. "
597 "Oculis," of his eyes, his bodily sight.
598 "Ut totum suum acumen ignorantiae damnans," that confessing all his acuteness to be ignorance.
291
? Acts 9:17-19
? and that it is given by no other means save only through his goodness. Furthermore, whereas being pined with three days hunger, he maketh no haste to receive meat until he be baptized, thereby appeareth the earnest 599 desire he had to learn, because he refreshed not his body with meat until his soul had received strength.
? ? 599 "Ferventissimum," most fervent.
292
Acts 9:19-25
? ? Acts 9:19-25
? And Saul was with the disciples which were at Damascus certain days. 20. And by and by he preached Christ, that he was the Son of God. 21. And they were all amazed which heard, and said, Is not this he which at Jerusalem made havock of those who called upon his name, and he [had come] came hither to that end, that he might carry them bound unto the priests? 22. And Saul waxed more strong, and confounded the Jews which dwelt at Damascus, proving that this was Christ. 23. And when many days were past, the Jews took counsel together to put him to death: 24. And their laying in wait was known to Saul. And they kept the gates day and night, that they might slay him: 25. And the disciples having taken him by night, put him down through [by] a wall, and let him down in a basket.
? ? ? 20. Luke declareth now how fruitful Paul's conversion was, to wit, that he came abroad by and by, 600 and did not only profess that he was a disciple of Christ, but did also set himself against 601 the fury and hatred of the enemies, by defending the gospel stoutly. Therefore, he who of late ran headlong against Christ with furious force, doth now not only submit himself meekly unto his will and pleasure but like a stout standard-bearer fighteth even unto the utmost danger to maintain his glory. Certain it is that he was not so quickly framed by Ananias' industry, 602 but that so soon as he had learned the first principles by man's mouth, he was extolled by God unto higher things afterward. He comprehendeth the sum of his preaching briefly, when he saith that Christ was the Son of God. In the same sense, he saith shortly after that he saw Christ. And understand thus much, that when Paul intreated out of the law and the prophets of the true office of the Messiah, he taught also that all whatsoever was promised of, and was to be hoped for, at the hands of the Messiah, was revealed and given in Christ. For the words signify thus much, when he saith that he preached that Christ is the Son of God. That was undoubtedly a principle amongst the Jews, that there should a Redeemer come from God, who should restore all things to a happy estate. Paul teacheth that Jesus of Nazareth is he, which he cannot do, unless he shake off those gross errors which he had conceived of the earthly kingdom of the Messiah. Certain it is that Paul declared how Christ was promised in the law, and to what end; but because all tended to this end, that he might prove that the son of Mary was he of whom the law and the prophets bare witness, therefore Luke is content with this one word only.
? 600 "Statim prodient in publicum," immediately appeared in public.
601 "Se. . . objecerit," exposed himself to.
602 "Opera Ananiae formatum," formed or trained by the agency of Ananias.
293
Acts 9:19-25
? 21. They were all amazed. This is added, that we may know that the power of God was acknowledged. For seeing that the zeal of Paul against the gospel was openly known, they saw no other cause of such a sudden change but the hand of God. And, therefore, this is also one fruit of the miracle, that they all wonder at him being made a new man so suddenly, so that his doctrine doth the more move their minds.
Whereas they say that he raged horribly with great cruelty, and that he came of late to Damascus that he might proceed in his purpose, these circumstances serve to augment the miracle. We must also note the phrase, those which call on his name, which withesseth that the godly did so profess the name of Christ, that they placed all their hope of salvation in him. According to that, these
"men put their trust in chariots, and others in horses, but we will call upon the name of the Lord,"
(Psalm 20:7. )
Finally, whatsoever the Scripture commandeth concerning calling upon the name of God, it agreeth to the person of Christ.
22. And Saul waxed stronger. Luke doth not only in this place commend the bold zeal of Paul in confessing the faith of Christ, but also he telleth us that he had strong reasons to convince the Jews. He waxed strong, saith he, that is, he got the victory in disputation; his confession did carry with it great force and efficacy, 603 because being furnished with testi- monies of Scripture, and such other helps of the Holy Ghost, he did, as it were, tread all his adversaries under his feet. 604 For the word confounded, which Luke useth, doth signify, that, forasmuch as Paul did urge them out of measure, they were so stricken that they could not tell where they were. 605 The manner of the confounding is expressed, because Paul proved that Jesus was Christ. For the sense is this, that even when the Jews were most desirous to resist, they were overcome and confounded. So that Paul tried [found] by experience, that that was most true which he himself affirmeth, that the Scripture is profitable to convince, (2 Timothy 3:16. ) Also, he performed that which he required elsewhere of a bishop and teacher, (Titus 1:7;) for he was armed with the word of God to maintain the truth. And Luke setteth down two things, that Paul so got the victory in disputing that he overthrew the Jews; and yet their stubbornness was not broken and tamed that they yielded to the truth, because their consciences rage nevertheless inwardly, and being thrown down from their false opinion, they do not submit themselves to Christ.
Whence had Paul this victory, save only because the Scripture was his sword? Therefore, so often as heretics stand up to resist the true faith, so often as wicked men endeavor to overthrow all godliness, so often as the ungodly do obstinately resist, let us remember that
? 603 "Vim et energiam conjunctam," combined force and energy.
604 "Quasi obruebat," as it were threwn down, overwhelmed.
605 "Ut apud se non essent," that they were out of themselves.
294
Acts 9:19-25
? we must fet [seek] armor hence. Because the Papists find no weapons in Scripture, yea, be- cause they see that it maketh quite against them, they fly into this miserable fortress 606 that they must not dispute with heretics, and that there can no certain thing be set down out of Scripture. But if Satan himself be vanquished with the sword of the word, why shall it not be able to put heretics to flight? not that they will submit themselves, or make an end of murmuring, 607 but because they shall lie overcome in themselves. 608 And if so be it we covet to escape this trouble, let us raise no tumults against God, but let us, with a quiet and meek spirit, receive that peace which the Scripture offereth us.
23. When many days were fulfilled. He saith that many days were expired, that we may know that Paul had some space of time granted him wherein he might do good. For although the Jews did resist him even from the first day, yet the Lord did not suffer the course which he had begun well to be broken off so soon, so he doth with his wonderful counsel hinder the purposes of the enemies, stay their endeavors, restrain their malice and madness, whilst that he furthereth 609 the gospel; and also we see what the hatred of the truth doth. For when the wicked see that they are unable to resist, they are carried headlong into bloody fury. They would gladly contemn the word of God if they could; but because they are enforced, whether they will or no, to feel the force thereof, they run headlong, like furious beasts, with blind violence. 610 The unadvised and rash heat of zeal will always almost break out into such cruelty, unless men suffer themselves to be ruled by the word of God. This is, assuredly, horrible blindness. For why are they so mad, save only because their wounded conscience doth vex them? But God doth by this means punish their hypocrisy, who do, therefore, hate sound religion; because, being friends of darkness, they fly the light.
Furthermore, we see how sweetly these preposterous zealous fellows 611 grant themselves liberty to do whatsoever them lusteth, when Satan hath once pricked them forward to per- secute the truth. For they fear not to take counsel, under color of zeal, to put a man to death, which they know is mere wickedness, 612 as at this day the Papists think that they may do whatsoever they will, so they can quench the doctrine of the gospel. They rage not only with sword, but they go about by lying in wait, by treachery, and by most execrable means, to destroy us. We must, first, beware that that do not befall us, that we entangle not ourselves in the defense of evil causes; secondly, that we handle those causes well which we know are
? 606 "Asylum," asylum.
607 "Obstrependi," brawling, gainsaying.
608 "In seipsis convicti," selfconvicted.
609 "Donec promoveat," until he may further.
610 "Caeco et praecipite impetu," with blind and headlong impulse.
611 "Zelotae," zealots.
612 "Nefarium," nefarious.
295
Acts 9:19-25
? good. But it is to be thought that they laid wait for Paul privily; that done, when they could do no good this way, it is likely that they came to the governor of the city, and that then the gates were watched, that they might by one means or other catch him. For Paul saith that Aretas, the king's governor, commanded that which Luke attributeth in this place to the Jews.
25. The disciples having taken him by night. There is a question moved here, whether it were lawful for the disciples to save Paul thus or no? and also, whether it were lawful for Paul to escape danger by this means or no? For the laws say that the walls of cities are holy, [sacred,] and that the gates are holy. Therefore, he ought rather to have suffered death, than to have suffered a public order to be broken for his sake. I answer, that we must consider why it is decreed by the laws that the walls should not be violated; to wit, that the cities may not be laid open to murders and robberies, and that the cities may be free 613 from treason. That reason ceaseth when the question is concerning the delivery of an innocent man. Therefore, it was no less lawful for the faithful to be let down in a basket, than it shall be lawful for any private person to leap over a wall, that he may avoid 614 the sudden invasion of the enemy. Cicero doth handle this latter member, and he setteth down very well, that although the law forbid a stranger to come near the wall, yet doth not he offend who shall go up upon the wall to save the city, because the laws must always be inclined 615 to equity. Therefore Paul is not to be blamed, because he escaped by stealth, seeing that he doth that without raising any tumult amongst the people. Nevertheless, we see how the Lord useth to humble those that be his, seeing that Paul is enforced to steal his life from the watchmen of the city if he will save himself. Therefore, he reckoneth this example amongst his infirm- ities. He was acquainted betime with the cross 616 with this first exercise.
? ? 613 "Tuti," safe.
614 "Propulset," repel.
615 "Flectandae," bent.
616 "Hoc tirocinio ad crucem ferendam mature assuefactus fuit. " He was early trained to bear the cross by this first trial.
296
Acts 9:26-31
? ? Acts 9:26-31
? 26. And when Saul was at Jerusalem, he essayed to join himself to the disciples, and they were all afraid of him, not believing that he was a disciple. 27. But when Barnabas had taken him, he brought him to the apostles, and he told them how that he had seen the Lord in the way, and that he had spoken to him, and how he had behaved himself boldly at Damascus, in the name of Jesus, 28. And he was conversant with them at Jerusalem; and when he was emboldened in the name of the Lord Jesus, 29. He spake, and disputed with the Grecians. And they went about to kill him. 30. Which when the brethren knew, they brought him to Cesarea, and sent him to Tarsus. 31. Then the churches throughout all Judea, and Galilee, and Samaria, had peace; and they were edified, and walked in the fear of the Lord, and were filled with the consolation of the Holy Spirit.
? ? ? 26. When Saul was. These were yet hard entrances 617 for Paul, who was as yet but a freshwater soldier, in that, when he had hardly escaped the hands of the enemies, the disciples would not receive him. For he might have seemed to have been so tossed to and fro, as it were, in mockery, that he could have no resting place. All his own nation was set against him for Christ's cause. The Christians refuse him. Might he not have been quite discouraged and out of hope as one expelled out of men's company? First, what remaineth but that he fall away from the Church, seeing he is not received? But when he remembereth the life which he had led aforetime he marvelleth not that they are afraid 618 of him. Therefore, he doth patiently suffer the brethren to refuse his company, seeing they had just cause of fear. This was true conversion, that whereas he raged horribly before, he doth now valiantly suffer the storms of persecutions; and, in the mean season, when as he cannot be admitted into the company of the godly, he waiteth with a quiet mind until God reconcile them unto him. We must diligently note what he desireth, to wit, that he may be numbered amongst the disciples of Christ. This can he not obtain. Here is no ambition, but he was to be instructed by this means to make more account even of the lowest place amongst the disciples of Christ than of all masterships in corrupt and revolted 619 synagogues, And from this submission was he exalted unto the highest degree of honor, that he might be the principal doctor of the Church, even unto the end of the world. But no man is fit to be a teacher in the Church save only he who willingly submitteth himself, 620 that he may be a fellow disciple with other men.
617 "Dura et aspera Paulo adhuc tironi rudimenta haec fuerunt," this was rough and harsh training for Paul, who was as yet a tyro.
618 "Se horrori esse," that he is a terror to them.
619 "Apostaticis," apostate.
? 620 "Qui sponte in ordinem se cogit," who spontaneously reduces himself into insubordination.
297
Acts 9:26-31
? 27. When Barnabas had taken him. Whereas the disciples fled so fast from Paul, that was, peradventure, a point of too great fearfulness, 621 and yet he speaketh of none of the common sort, but of the apostles themselves. But he doth either extenuate or lighten their fault, because they suspected him for just causes, whom they had found and tried 622 to be such a deadly enemy; and, it was to be feared, lest they should rashly endanger themselves if they should have showed themselves to be so easy to entreat. Therefore, I think that they are not to be blamed for that fear which they conceived for just cause, or that they deserve to be even accused for the same. For if they had been called to give an account of their faith, they would have provoked 623 not Paul only, but also all the furies of hell, without fear. Whence we gather that every fear is not to be condemned but such as causeth us to turn aside from our duty. The narration which Luke addeth may be referred as well unto the person of Barnabas as of Paul. Yet I think rather that Paul declareth to the apostles what had befallen him; and yet the speech may be well applied to Barnabas, especially when as mention is made of Paul's boldness.
28. Luke saith afterwards that Paul went in and out with the disciples, which speech signifieth amongst the Hebrews familiarity, as the inhabitants of cities are said to go in and out at the gates of the city. Therefore after that Paul was commended by the testimony of Barnabas, he began to be counted one of the flock, that he might be thoroughly known to the Church. Luke saith again that he dealt boldly in the name of the Lord, by which words he commendeth his (stoutness and) courage in professing the gospel. For he durst never have whispered amidst so many lets, unless he had been endowed with rare constancy. Nevertheless, all men are taught what they ought to do; to wit, every man according to the measure of his faith. For though all be not Pauls, yet the faith of Christ ought to engender in our minds so great boldness, that we be not altogether dumb when we have need to speak. I take the name of the Lord in this place for the profession of the gospel; in this sense, that Paul defended Christ's cause manfully.
29. He disputed with the Grecians. Erasmus noteth well in this place that those are here called Grecians, not which came 624 of Grecians, but rather those Jews who were scattered throughout divers parts of the world. Those men were wont to come together 625 to Jerusalem to worship. And it is to be thought that Paul disputed rather with strangers and aliens, 626 than with those who dwelt at Jerusalem, 627 because this latter sort would never have abidden
? 621 "Id nimiae forsan timiditatis fuit," that, perhaps, was owing to too great timidity.
622 "Experti sunt," experienced.
623 "Provocassent," challenged or defied.
624 "Qui oriundi essent ex Graecis," who were of Greek extraction.
625 "Ex suis provinciis," from their different provinces.
626 "Advenis. . . hospitibus," with guests and strangers.
627 "Indigenis," with natives.
298
Acts 9:26-31
? him, neither had it been wisely done to come in their sight. Therefore being excluded from those who knew him before he tried whether there were any hope to do good amongst men whom he knew not, so that he did most stoutly whatsoever concerned the duty of a valiant soldier.
They would have slain him. Behold, again, fury instead of zeal; and it cannot otherwise be, but that hypocrisy and superstition will be cruel and fierce. The godly must be incensed with an holy wrath, when they see the pure truth of God corrupted with false and wicked opinions; yet, so that they moderate their zeal, that they set down nothing until they have thoroughly weighed the cause; and, secondly, that they essay to bring those into the way who wander out of the same. Lastly, that if they see their stubbornness to be past hope, they themselves take not the sword in hand, because they must know that they have no authority granted them of the Lord to (punish or) revenge. But hypocrites are always ready to shed blood before they know the matter; so that superstition is bloody, through blind and headlong fury. But Paul, who of late ran up and down to vex the godly, can abide nowhere now. 628 And yet this estate was far better for him, than if he should have reigned in peace and quietness, driving the godly everywhere out of their places.
30. In that he went to Tarsus, he did it undoubtedly to this end, that he might carry the doctrine of the gospel thither, because he hoped that he should have some favor and authority in his country, where he was famous; yet was he brought thither by the brethren, that they might deliver him from the lying in wait.
31. Then the Churches. Luke's meaning is, that the enemies of the gospel were greatly provoked by Paul's presence. For why was there such peace made suddenly by his departure, save only because the very sight of him did provoke the fury of the enemies? And yet this is no reproach to him, as if he had been, as it were, some trumpet in war; but Luke doth rather commend him for this, because he made the wicked run mad, only with the smell of him when he was near them. For Christ meant so to triumph in him, that he might be no less a trouble than an ornament to his Church.
Therefore we are taught by this example that those are not by and by 629 to be con- demned, who inflame the madness of the wicked more than others; which admonition is not a little profitable. For as we are too dainty and too much besotted with the love of our own rest, so we be also sometimes angry with the best and most excellent servants of Christ, if we think that through their vehemency the wicked are pricked forward to do hurt; and by this means we do injury to the Spirit of God, whose force and speech kindleth all that flame.
? 628 "Fidem figere," rest his foot.
629 "Protinus," forthwith.
299
Acts 9:26-31
? And whereas Luke saith, that the Churches had peace, let us know that it was not con- tinual, but because the Lord granted his servants some short breathing. For thus doth he bear with 630 our infirmity, when he appeaseth or mitigateth the winds and storms of perse- cutions, lest if they should hold on still, they should urge us out of measure. And this blessing is not to be despised, neither is it any common blessing, when as the Churches have peace. But Luke addeth other things, which are of far more value; to wit, that the Churches were edified, they walked in the fear of God, and they were filled with the consolation of the Spirit. For as we are wont to riot and exceed in time of peace, the Churches are more happy, for the most part, amidst the tumults of war, than if they should enjoy what rest they would desire. But and if holy conversation, and the consolation of the Spirit, whereby their state doth flourish, be taken away, they lose not only their felicity, but they come to nought. Therefore, let us learn not to abuse external peace in banqueting and idleness; but the more rest we have given us from our enemies, to encourage ourselves to go forward in godliness whilst we may. And if at any time the Lord let loose the bridle to the wicked to trouble us, let the inward consolation of the Spirit be sufficient for us. Finally, as well in peace as in war, let us always joyfully go forward toward him who hath a reward for us. 631
Edification may be taken either for increase; to wit, whilst the Churches are augmented with the number of the faithful, or for their going forward who are already in the flock; to wit, whilst they have new gifts given them, and have greater confirmation of godliness. In the first signification it shall be referred unto the persons; in the second unto the gifts of the Spirit. I embrace both willingly; that there were some every now and then gathered unto the Church who were strangers before, and those who were of the household of the Church did increase in godliness and other virtues. Furthermore, the metaphor of a building is very convenient, because the Church is the temple and house of God, and every one of the faithful is also a temple, (1 Timothy 3:15; 1 Corinthians 3:16. ) The two things which follow, that they walked in the fear of God, and that they were filled with the consolation of the Spirit, are parts of that edification. Therefore, though the Churches had peace, yet they were not drunken with delights and earthly joy, but, trusting to God's help, they were more em- boldened to glorify God.
? ? 630 "Indulget," is indulgent to.
631 "Ad nostrum agnotheten," to him who judges our combat.
300
Acts 9:32-35
? ? Acts 9:32-35
? 32. And it happened, that whilst Peter walked through all, he came also unto the saints which dwelt at Lydda. 33. And he found there a man named. AEneas, who had laid in his bed eight years, who had the palsy. 34. And Peter saith unto him, Aeneas, Jesus Christ make thee whole: arise, and make thy bed. And forthwith he arose. 35. And all those which dwelt at Lydda and Assaron saw him, and were turned unto the Lord.
? ? ? 32.
