621 "Id nimiae forsan
timiditatis
fuit," that, perhaps, was owing to too great timidity.
Calvin Commentary - Acts - b
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. Luke setteth down how the Church was increased by miracles. And he reciteth two miracles: That a man who had been bedrid eight years, having the palsy, was suddenly healed; and that a certain woman was raised from death. First, he saith, that as Peter walked throughout all, he came to Lydda. And by all understand not Churches, but the faithful, because it is in Greek of the masculine gender, though that skilleth not much for the sense. And it was meet that the apostles, who had no certain place of abode, should wander hither and thither as occasion was offered. Wherefore, whilst they are all occupied in divers parts, Peter took upon him this charge, whereby the foolishness of the Papists is refuted, who gather Peter's primacy by the authority which he had to visit; as if the rest of the apostles did live idly at Jerusalem like private men, when Peter did visit the Churches. Again, admit we grant that Peter was the chief apostle, which thing the Scripture showeth oftentimes, doth it thereupon follow that he was the head of the world? But would to God the bishop of Rome, who will be counted Peter's successor, would travel as he did to animate the brethren, and would every where prove indeed that he is the apostle of Christ. Now, he which out of his throne doth with more than tyrannous lordship oppress all the Churches, pretendeth that Peter did visit the Churches with great pains.
Which dwelt at Lydda. Lydda, which was afterward called Diospolis, was situated not far from the Mediterranean Sea, being a renowned city as well for antiquity as also for many gifts. Joppa was nigh to this city, which had a famous haven, though very full of rocks. The city itself stood upon a high cliff, whence they might see to Jerusalem. At this day there is nothing to be seen there but the ruinous walls of the old city, save only that the haven re- maineth, which they call most commonly Japhet. It should seem that Luke nameth Assaron as some town or city. Jerome mentioneth Saron, and thinketh that thereby is meant the whole plain lying between Cesarea and Joppa. But because Jerome showeth no reason why he should change the reading which is commonly used, I admit that willingly which Luke's text showeth me, to wit, that it was a city hard by. But I do not contend about this matter; as I do not ambitiously gather those things which may serve for a vain brag, because it shall be sufficient for the godly readers to know those things which make to Luke's meaning.
34. Jesus Christ maketh thee whole. It is certain that the apostles would never have at- tempted the doing of miracles, unless they had been first certified of the will of God,
301
Acts 9:32-35
? whereupon the effect did depend. For they had no such power of the Spirit given them that they could heal whatsoever sick persons they would; but as Christ himself used a measure in his miracles, so he would have his apostles to work no more than he knew were profitable. Therefore Peter did not rashly break out into these words; because he might have set himself to be laughed at, unless he had already known the will of God. It may be that he prayed apart. The Spirit who was the author of all miracles, and which wrought by the hand of Peter, did even then direct his tongue, and did move his heart by a secret inspiration. And in these words Peter showeth plainly that he is only the minister of the miracle, and that it proceedeth from the power of Christ; that he may by this means extol the name of Christ alone.
Make thy bed. These circumstances do amplify the glory of the miracle, in that he doth not only recover strength to rise, but is also able to make his own bed, who could move no member before. To the same end tendeth the continuance of the disease; for a palsy of eight years' continuance is not easily cured. In like sort is he said to have laid in his bed, that we may know that all his members were lame; for it was a little bed wherein they were wont to rest at noon. Whereas AEneas was so ready to make trial of his members, he thereby declared the obedience of his faith. For although he perceived the strength which was given him, 632 yet he was most of all moved with the efficacy of the words, to rise.
35. And all those. His meaning is, that the miracle was published abroad, and was known throughout the whole city. For when the Scripture saith all, it doth not comprehend every one how many so ever it noteth; but it putteth all for the more part, or for many, or for the common sort of men. Therefore, the sense is, that whereas there was but a small number of godly men there, a great part of the people became members of the Church. And in this clause is expressed the fruit of the miracle, because they embraced Christ and his gospel. Wherefore those men corrupt miracles, whosoever they be, which look only upon men, and do not turn their eyes toward this end, that being instructed concerning the power and grace of Christ, they may stick only to him. Therefore that token of Christ's divine power which he showed was the beginning of turning to him. 633
? ? 632 "Redditum sibi vigorem," that his vigor was restored.
633 "Initium et praeparatio conversionis ad ipsum," was a preparation and commencement of conversion
to him.
302
Acts 9:36-38
? ? Acts 9:36-38
? 36. And there was a certain disciple at Joppa called Tabitha, which, if you interpret it, is called Dorcas. This woman was full of good works and alms which she did. 37. And it happened in those days that she was sick, and died. And when they had washed her, they laid her in an upper parlour. 38. And forasmuch as Lydda was near to Joppa, the disciples, who had heard that Peter was there, sent two men to him, requesting him that he would come to them.
? ? ? 36. There followeth a more famous token of Christ's power, by how much it is more hard to restore life to a dead body, than to restore health to a man that is sick. But Luke doth first commend the person of Tabitha on whom the miracle was showed, and that with a double title; to wit, that she was Christ's disciple, and that she approved her faith with good works and alms. He hath oftentimes already put this word disciple for a Christian man; and lest we should think that that name was proper to men only, he attributeth the same to a woman. And this title teacheth us that Christianity cannot be without doctrine; and that that form of learning is prescribed, that the same Christ may be Master to all. This is the chiefest praise, this is the beginning of holy life, this is the root of all virtues, to have learned of the Son of God the way to live, and the true life. The fruits of good works proceed afterward from faith. By good works I mean the duties of love, wherewith our neighbors are helped; and Luke placeth the chief kind in alms. The commendation of liberality is great, because, as the Holy Ghost doth witness, it containeth in itself the sum of a godly and perfect life. Now we see what titles Tabitha hath. For religion toward God or faith goeth first; secondly, that she exercised herself in helping the brethren, and specially in relieving the poverty of the poor. For by use it is come to pass, that all that help wherewith the poor, and those which are in misery, are helped, is called ? ? ? ? ? ? ? ? ? ? . Tabitha is rather a Syrian word than an Hebrew, which Luke did turn into Greek, that we might know that it was not like to the virtues of the holy women, and that she was debased in such a simple name; 634 for Dorcas signifieth a goat; but the holiness of her life did easily wipe away the blot of a name not very seemly.
37. It happened that she was sick. He saith in plain words that she was sick, that he may the more plainly express her death which followed. To the same end he saith that the corpse was washed and laid in an upper chamber; therefore, these circumstances serve to make the miracle to be believed. Whereas they carry her not straightway to the grave, but lay her in
634 "Ut sanctae mulieris virtutibus non fuisse conforme sciremus, et in nomine parum honorifico fuisse quasi dejectam," that we might know that it was not suitable to the virtues of a holy woman, and that she was, as it were, degraded by a name far from honorable.
303
? Acts 9:36-38
? the upper part of the house, that they may keep her there, we may thereby gather that they had some hope of recovering her life. It is likely that the rite of washing, whereof Luke maketh mention, was most ancient; and I do not doubt but that it came from the holy fathers by continual course of times, as if it had been delivered from hand to hand, that in death itself some visible and of the resurrection might comfort the minds of the godly, and lift them up unto some good hope; to wit, seeing the manifestation of eternal life was not so evident, yea, seeing that Christ, the pledge and substance of eternal life, was not as yet revealed, it was requisite that both the obscurity of doctrine, and also the absence of Christ, should be supplied by such helps. Therefore they washed the bodies of the dead, that they might once 635 stand before the judgment-seat of God, being clean. 636 Finally, there was the same reason for washing the dead which was for the living; the daily washing put them in mind of this, that no man can please God save he who should be purged from his filthiness. So, in the rite of burying, God would have some sign extant whereby men might be admon- ished that they went polluted out of this life by reason of that filthiness which they had gathered in the world. Washing did no more help those which were dead than burial, but it was used to teach the living; 637 for because death hath some show of destruction, lest it should extinguish the faith of the resurrection, it was requisite that contrary shows should be set against it, that they might represent life in death. The Gentiles also took to themselves this ceremony, for which cause Ennius saith, A good woman did wash and anoint Tarquinius's corpse. But (their) imitation was but apish 638 in this thing, as in all other ceremonies. And Christians also have taken to themselves this example unadvisedly, as if the observation of a figure used under the law ought to continue always; for at the beginning of the gospel, al- though the necessity were abolished, yet the use was lawful, until such time as it might grow out of use in tract of time. But the monks do at this day no less imitate Judaism than did the Gentiles in times past, without choice and judgment, for they wash corpses, that they may bury Christ in shadows, which, being buried with him in his grave, ought never to have been used any more.
38. The disciples, which had heard, The washing of the corpse showeth that the disciples knew not what would come to pass, for by this means they make the corpse ready to be buried. Yet this is some token of hope, that they lay her in an upper chamber, and send to Peter. Furthermore, they murmur not against God, neither do they cry out that it is an unmeet
635 "Ut pura aliquando ad Dei tribunal sisterentur," that they might one day stand pure at the judgmentseat of God.
636 "Quotidianae ablutiones," their daily ablutions.
637 "Superstites," survivors.
? 638 "Praepostera," preposterous.
304
thing; but they humbly crave God's help, not that they will make Tabitha immortal, but their only desire is to have her life prolonged for a time, that she may yet profit the Church.
Acts 9:36-38
? ? 305
Acts 9:39-43
? ? Acts 9:39-43
? 39. And Peter arose and came with them, whom, when he was come, they brought into the upper chamber, and all the widows stood about her weeping, and showing the coats and garments which Dorcas made when she was with them. 40. And when they were all put out, Peter kneeled down and prayed; and, turning himself toward the corpse, he said, Tabitha, arise. And she opened her eyes; and when she saw Peter, she sat up. 41. And he reached out his hand, and lifted her up, and when he had called the saints and widows, he restored [exhibited] her alive. 42. That was noised through all Joppa, and many believed in the Lord. 43. And it happened that he stayed many days at Joppa with a certain man, named Simon, a tanner.
? ? ? 39. And Peter arose. It is doubtful whether the messengers declared to Peter the (matter and) cause why they fet [sent for] him; yet it is more like to be true, that they requested him absolutely that he would come to work a miracle. But there ariseth another question, whether he knew God's purpose or not?
? ? ? 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. Luke setteth down how the Church was increased by miracles. And he reciteth two miracles: That a man who had been bedrid eight years, having the palsy, was suddenly healed; and that a certain woman was raised from death. First, he saith, that as Peter walked throughout all, he came to Lydda. And by all understand not Churches, but the faithful, because it is in Greek of the masculine gender, though that skilleth not much for the sense. And it was meet that the apostles, who had no certain place of abode, should wander hither and thither as occasion was offered. Wherefore, whilst they are all occupied in divers parts, Peter took upon him this charge, whereby the foolishness of the Papists is refuted, who gather Peter's primacy by the authority which he had to visit; as if the rest of the apostles did live idly at Jerusalem like private men, when Peter did visit the Churches. Again, admit we grant that Peter was the chief apostle, which thing the Scripture showeth oftentimes, doth it thereupon follow that he was the head of the world? But would to God the bishop of Rome, who will be counted Peter's successor, would travel as he did to animate the brethren, and would every where prove indeed that he is the apostle of Christ. Now, he which out of his throne doth with more than tyrannous lordship oppress all the Churches, pretendeth that Peter did visit the Churches with great pains.
Which dwelt at Lydda. Lydda, which was afterward called Diospolis, was situated not far from the Mediterranean Sea, being a renowned city as well for antiquity as also for many gifts. Joppa was nigh to this city, which had a famous haven, though very full of rocks. The city itself stood upon a high cliff, whence they might see to Jerusalem. At this day there is nothing to be seen there but the ruinous walls of the old city, save only that the haven re- maineth, which they call most commonly Japhet. It should seem that Luke nameth Assaron as some town or city. Jerome mentioneth Saron, and thinketh that thereby is meant the whole plain lying between Cesarea and Joppa. But because Jerome showeth no reason why he should change the reading which is commonly used, I admit that willingly which Luke's text showeth me, to wit, that it was a city hard by. But I do not contend about this matter; as I do not ambitiously gather those things which may serve for a vain brag, because it shall be sufficient for the godly readers to know those things which make to Luke's meaning.
34. Jesus Christ maketh thee whole. It is certain that the apostles would never have at- tempted the doing of miracles, unless they had been first certified of the will of God,
301
Acts 9:32-35
? whereupon the effect did depend. For they had no such power of the Spirit given them that they could heal whatsoever sick persons they would; but as Christ himself used a measure in his miracles, so he would have his apostles to work no more than he knew were profitable. Therefore Peter did not rashly break out into these words; because he might have set himself to be laughed at, unless he had already known the will of God. It may be that he prayed apart. The Spirit who was the author of all miracles, and which wrought by the hand of Peter, did even then direct his tongue, and did move his heart by a secret inspiration. And in these words Peter showeth plainly that he is only the minister of the miracle, and that it proceedeth from the power of Christ; that he may by this means extol the name of Christ alone.
Make thy bed. These circumstances do amplify the glory of the miracle, in that he doth not only recover strength to rise, but is also able to make his own bed, who could move no member before. To the same end tendeth the continuance of the disease; for a palsy of eight years' continuance is not easily cured. In like sort is he said to have laid in his bed, that we may know that all his members were lame; for it was a little bed wherein they were wont to rest at noon. Whereas AEneas was so ready to make trial of his members, he thereby declared the obedience of his faith. For although he perceived the strength which was given him, 632 yet he was most of all moved with the efficacy of the words, to rise.
35. And all those. His meaning is, that the miracle was published abroad, and was known throughout the whole city. For when the Scripture saith all, it doth not comprehend every one how many so ever it noteth; but it putteth all for the more part, or for many, or for the common sort of men. Therefore, the sense is, that whereas there was but a small number of godly men there, a great part of the people became members of the Church. And in this clause is expressed the fruit of the miracle, because they embraced Christ and his gospel. Wherefore those men corrupt miracles, whosoever they be, which look only upon men, and do not turn their eyes toward this end, that being instructed concerning the power and grace of Christ, they may stick only to him. Therefore that token of Christ's divine power which he showed was the beginning of turning to him. 633
? ? 632 "Redditum sibi vigorem," that his vigor was restored.
633 "Initium et praeparatio conversionis ad ipsum," was a preparation and commencement of conversion
to him.
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Acts 9:36-38
? ? Acts 9:36-38
? 36. And there was a certain disciple at Joppa called Tabitha, which, if you interpret it, is called Dorcas. This woman was full of good works and alms which she did. 37. And it happened in those days that she was sick, and died. And when they had washed her, they laid her in an upper parlour. 38. And forasmuch as Lydda was near to Joppa, the disciples, who had heard that Peter was there, sent two men to him, requesting him that he would come to them.
? ? ? 36. There followeth a more famous token of Christ's power, by how much it is more hard to restore life to a dead body, than to restore health to a man that is sick. But Luke doth first commend the person of Tabitha on whom the miracle was showed, and that with a double title; to wit, that she was Christ's disciple, and that she approved her faith with good works and alms. He hath oftentimes already put this word disciple for a Christian man; and lest we should think that that name was proper to men only, he attributeth the same to a woman. And this title teacheth us that Christianity cannot be without doctrine; and that that form of learning is prescribed, that the same Christ may be Master to all. This is the chiefest praise, this is the beginning of holy life, this is the root of all virtues, to have learned of the Son of God the way to live, and the true life. The fruits of good works proceed afterward from faith. By good works I mean the duties of love, wherewith our neighbors are helped; and Luke placeth the chief kind in alms. The commendation of liberality is great, because, as the Holy Ghost doth witness, it containeth in itself the sum of a godly and perfect life. Now we see what titles Tabitha hath. For religion toward God or faith goeth first; secondly, that she exercised herself in helping the brethren, and specially in relieving the poverty of the poor. For by use it is come to pass, that all that help wherewith the poor, and those which are in misery, are helped, is called ? ? ? ? ? ? ? ? ? ? . Tabitha is rather a Syrian word than an Hebrew, which Luke did turn into Greek, that we might know that it was not like to the virtues of the holy women, and that she was debased in such a simple name; 634 for Dorcas signifieth a goat; but the holiness of her life did easily wipe away the blot of a name not very seemly.
37. It happened that she was sick. He saith in plain words that she was sick, that he may the more plainly express her death which followed. To the same end he saith that the corpse was washed and laid in an upper chamber; therefore, these circumstances serve to make the miracle to be believed. Whereas they carry her not straightway to the grave, but lay her in
634 "Ut sanctae mulieris virtutibus non fuisse conforme sciremus, et in nomine parum honorifico fuisse quasi dejectam," that we might know that it was not suitable to the virtues of a holy woman, and that she was, as it were, degraded by a name far from honorable.
303
? Acts 9:36-38
? the upper part of the house, that they may keep her there, we may thereby gather that they had some hope of recovering her life. It is likely that the rite of washing, whereof Luke maketh mention, was most ancient; and I do not doubt but that it came from the holy fathers by continual course of times, as if it had been delivered from hand to hand, that in death itself some visible and of the resurrection might comfort the minds of the godly, and lift them up unto some good hope; to wit, seeing the manifestation of eternal life was not so evident, yea, seeing that Christ, the pledge and substance of eternal life, was not as yet revealed, it was requisite that both the obscurity of doctrine, and also the absence of Christ, should be supplied by such helps. Therefore they washed the bodies of the dead, that they might once 635 stand before the judgment-seat of God, being clean. 636 Finally, there was the same reason for washing the dead which was for the living; the daily washing put them in mind of this, that no man can please God save he who should be purged from his filthiness. So, in the rite of burying, God would have some sign extant whereby men might be admon- ished that they went polluted out of this life by reason of that filthiness which they had gathered in the world. Washing did no more help those which were dead than burial, but it was used to teach the living; 637 for because death hath some show of destruction, lest it should extinguish the faith of the resurrection, it was requisite that contrary shows should be set against it, that they might represent life in death. The Gentiles also took to themselves this ceremony, for which cause Ennius saith, A good woman did wash and anoint Tarquinius's corpse. But (their) imitation was but apish 638 in this thing, as in all other ceremonies. And Christians also have taken to themselves this example unadvisedly, as if the observation of a figure used under the law ought to continue always; for at the beginning of the gospel, al- though the necessity were abolished, yet the use was lawful, until such time as it might grow out of use in tract of time. But the monks do at this day no less imitate Judaism than did the Gentiles in times past, without choice and judgment, for they wash corpses, that they may bury Christ in shadows, which, being buried with him in his grave, ought never to have been used any more.
38. The disciples, which had heard, The washing of the corpse showeth that the disciples knew not what would come to pass, for by this means they make the corpse ready to be buried. Yet this is some token of hope, that they lay her in an upper chamber, and send to Peter. Furthermore, they murmur not against God, neither do they cry out that it is an unmeet
635 "Ut pura aliquando ad Dei tribunal sisterentur," that they might one day stand pure at the judgmentseat of God.
636 "Quotidianae ablutiones," their daily ablutions.
637 "Superstites," survivors.
? 638 "Praepostera," preposterous.
304
thing; but they humbly crave God's help, not that they will make Tabitha immortal, but their only desire is to have her life prolonged for a time, that she may yet profit the Church.
Acts 9:36-38
? ? 305
Acts 9:39-43
? ? Acts 9:39-43
? 39. And Peter arose and came with them, whom, when he was come, they brought into the upper chamber, and all the widows stood about her weeping, and showing the coats and garments which Dorcas made when she was with them. 40. And when they were all put out, Peter kneeled down and prayed; and, turning himself toward the corpse, he said, Tabitha, arise. And she opened her eyes; and when she saw Peter, she sat up. 41. And he reached out his hand, and lifted her up, and when he had called the saints and widows, he restored [exhibited] her alive. 42. That was noised through all Joppa, and many believed in the Lord. 43. And it happened that he stayed many days at Joppa with a certain man, named Simon, a tanner.
? ? ? 39. And Peter arose. It is doubtful whether the messengers declared to Peter the (matter and) cause why they fet [sent for] him; yet it is more like to be true, that they requested him absolutely that he would come to work a miracle. But there ariseth another question, whether he knew God's purpose or not?
