In that Ananias objecteth the danger to the Lord, he
betrayeth
his weakness of faith therein.
Calvin Commentary - Acts - b
And this was the first beginning of the bringing down of Paul, that he might become apt to hear the voice of Christ, which he had despised so long as he sat haughtily upon his horse.
Saul, Saul! Luke compared the light which shined round about Paul to lightning, though I do not doubt but that lightnings did fly in the air. And this voice, which Christ did send out to beat down his pride, may full well be called a lightning or thunderbolt, because it did not only strike him, and make him astonished, but did quite kill him, so that he was now as nobody with himself, who did so much please himself before and did challenge to himself
? 570 "Oppportune," opportunely.
571 "Anxietate," anxiety.
572 "Domare," to tame.
573 "Violenter fracta," forcibly broken.
279
Acts 9:1-5
? authority to put the gospel to flight. Luke putteth down his name in Hebrew in this place, Saul, Saul! because he repeateth the words of Christ, who spake unto him, undoubtedly, according to the common custom of the country.
5. Who art thou, Lord? We have Paul now somewhat tamed, but he is not yet Christ's disciple. Pride is corrected in him, and his fury is brought down. But he is not yet so thor- oughly healed that he obeyeth Christ; he is only ready to receive commandments, who was before a blasphemer. Therefore, this is the question of a man that is afraid, and thrown down with amazedness. For why doth he not know, by so many signs of God's presence, that it is God that speaketh? Therefore that voice proceeded from a panting and doubtful mind; therefore, Christ driveth him nigher unto repentance, When he addeth, I am Jesus, let us remember that that voice sounded from heaven. Therefore it ought to have pierced the mind of Paul when he considered that he had made war against God hitherto. It ought to have brought him by and by to true submission, when he considered that he should not escape scot free, if he should continue rebellious against him whose hand he could not escape.
This place containeth a most profitable doctrine, and the profit thereof is made manifold, for Christ showeth what great account he maketh of his gospel, when he pronounceth that it is his cause, from which he will not be separated. Therefore he can no more refuse to defend the same than he can deny himself. Secondly, the godly may gather great comfort by this, in that they hear that the Son of God is partner with them of the cross, when as they suffer and labor for the testimony of the gospel, and that he doth, as it were, put under his shoulders, that he may bear some part of the burden. For it is not for nothing that he saith that he suffereth in our person; but he will have us to be assuredly persuaded of this, that he suffereth together with us, 574 as if the enemies of the gospel should wound us through his side. Wherefore Paul saith, that that is wanting in the sufferings of Christ what persecutions soever the faithful suffer at this day for the defense of the gospel, (Colossians 1:24. ) Furthermore, this consolation tendeth not only to that end to comfort us, that it may not be troublesome to us to suffer with our Head, but that we may hope that he will revenge our miseries, who crieth out of heaven that all that which we suffer is common to him as well as to us. Lastly, we gather hereby what horrible judgment is prepared for the persecutors of the Church, who like giants besiege the very heaven, and shake their darts, which shall pierce 575 their own head by and by; yea, by troubling the heavens, they provoke the thunderbolt of God's wrath against themselves. Also, we are all taught generally, that no man run against Christ by hurting his brother unjustly, and specially, that no man resist the truth rashly and with a blind madness, under color of zeal.
? 574 "Eadum ipsum sympathia tangi," that he is touched with the same sympathy.
575 "Reditura," recoil upon.
280
Acts 9:1-5
? It is hard for thee. This is a proverbial sentence, taken from oxen or horses, which, when they are pricked with goads, do themselves no good by kicking, save only that they double the evil by causing the prick to go farther into their skins. Christ applieth this similitude unto himself very fitly, because men shall bring upon themselves a double evil, by striving against him, who must of necessity be subject to his will and pleasure, will they nill they. Those which submit themselves willingly to Christ are so far from feeling any pricking at his hands, that they have in him a ready remedy for all wounds; but all the wicked, who endeavor to cast out their poisoned stings against him, shall at length perceive that they are asses and oxen, subject to the prick. So that he is unto the godly a foundation whereon they rest, but unto the reprobate who stumble at him, a stone which with his [its] hardness grindeth them to powder. And although we speak here of the enemies of the gospel, yet this admonition may reach farther, to wit, that we do not think that we shall get any thing by biting the bridle so often as we have any thing to do with God, but that being like to gentle horses, we suffer ourselves meekly to be turned about and guided by his hand. And if he spur us at any time, let us be made more ready to obey by his pricks, lest that befall us which is said in the Psalm, That the jaws of untamed horses and mules are tied and kept in with a hard bit, lest they leap upon us, etc.
In this history we have a universal figure of that grace which the Lord showeth forth daily in calling us all. All men do not set themselves so violently against the gospel; yet, nevertheless, both pride and also rebellion against God are naturally engendered in all men. We are all wicked and cruel naturally; therefore, in that we are turned to God, that cometh to pass by the wonderful and secret power of God, contrary to nature. The Papists also ascribe the praise of our turning unto God to the grace of God; yet only in part, because they imagine that we work together. But when as the Lord doth mortify our flesh, he subdueth us and bringeth us under, as he did Paul. Neither is our will one hair readier to obey than was Paul's, until such time as the pride of our heart be beaten down, and he have made us not only flexible but also willing to obey and follow. Therefore, such is the beginning of our conversion, that the Lord seeketh us of his own accord, when we wander and go astray, though he be not called and sought; that he changeth the stubborn affections of our heart, to the end he may have us to be apt to be taught.
Furthermore, this history is of great importance to confirm Paul's doctrine. If Paul had always been one of Christ's disciples, wicked and froward men might extenuate the weight of the testimony which he giveth of his Master. If he should have showed himself to be easy to be entreated, and gentle at the first, we should see nothing but that which is proper to man. But when as a deadly enemy to Christ, rebellious against the gospel, puffed up with the confidence which he reposed in his wisdom, inflamed with hatred of the true faith, blinded with hypocrisy, wholly set upon the overthrowing of the truth, [he] is suddenly changed into a new man, after an unwonted manner, and of a wolf is not only turned into
281
a sheep, but doth also take to himself a shepherd's nature, it is as if Christ should bring forth with his hand some angel sent from heaven. For we do not now see that Saul of Tarsus, but a new man framed by the Spirit of God; so that he speaketh by his mouth now, as it were from heaven.
Acts 9:1-5
? ? 282
Acts 9:6-9
? ? Acts 9:6-9
? 6. And he trembling and fearing said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, where it shall be told thee what thou must do. 7. And the men which accompanied him in his journey stood amazed, hearing indeed a voice, and seeing no man. 8. And when Saul was risen from the ground, when his eyes were opened he saw no man; but they led him by the hand, and brought him to Damascus. 9. And he was three days without sight, neither eating nor drinking.
? ? ? 6. The fruit of that reprehension followeth, wherewith we have said it was requisite that Paul should have been sore shaken, that his hardness might be broken. For now he offereth himself as ready to do whatsoever he should command him, whom of late he despised. For when he asketh what Christ would have him do, he granteth him authority and power. Even the very reprobate are also terrified with the threatening of God, so that they are compelled to reverence him, and to submit themselves unto his will and pleasure; yet, nevertheless, they cease not to fret and to foster stubbornness within. But as God humbled Paul, so he wrought effectually in his heart. For it came not to pass by any goodness of nature, that Paul did more willingly submit himself to God than Pharaoh, (Exodus 7:13;) but because, being like to an anvil, [Pharaoh] did, with his hardness, beat back the whips of God wherewith he was to be brought under, (even as it had been the strokes of a hammer;) but the heart of Paul was suddenly made a fleshy heart of a stony heart, after that it received softness from the Spirit of God; which softness it had not naturally. The same thing do we also try [exper- ience] daily in ourselves. He reproveth us by his word; he threateneth and terrifieth us; he addeth also light correction, and prepareth us divers ways unto subjection. But all these helps shall never cause any man to bring forth good fruit, unless the Spirit of God do mollify his heart within.
And the Lord said unto him. After that Paul had put his stiff neck under the yoke of Christ, he is now governed by his hand. For doubtless the Lord doth not so bring us into the way, that he leaveth us either before we begin our course, or in the midst thereof; but he bringeth us unto the very mark by little and little. Luke depainteth out unto us in this place this continual course of God's governance. For He taketh him afterward unto himself to be taught whom He hath made apt to be taught. Neither doth that any whit hinder that he useth man's ministry ill this point. Because the authority and power remaineth nevertheless in him, howsoever he accomplish his work by man; though it may seem an absurd thing that Christ, who is the Eternal Wisdom of God, doth send a scholar (who was ready to hear, and did gape after instruction) unto another 576 man, that he might learn. But I answer,
? 576 "Suspensum allo," in suspense, elsewhere.
283
Acts 9:6-9
? that that was done not without cause. For the Lord meant by this means to prove Paul's modesty, when he sendeth him to one of his scholars to be taught; as if he himself would not vouchsafe as yet to speak unto him familiarly, but sendeth him to his servants whom he did of late both so proudly contemn and so cruelly persecute.
And we are also taught humility under his person. For if Christ made Paul subject to the teaching of a common disciple, which of us can grudge to hear any teacher, so that he be appointed by Christ, that is, he declare himself to be his minister in deed? Therefore, whereas Paul is sent to Ananias, let us know that that is done to adorn the ministry of the Church. This is assuredly no small honor whereunto it pleaseth God to exalt mankind, when as he chooseth our brethren from amongst us to be interpreters of his will; when as he causeth his holy oracles to sound in the mouth of man, which is naturally given to lying and vanity. But the unthankfulness of the world betrayeth itself again herein, that no man can abide to hear when God speaketh by the mouth of man. All men could desire to have angels come flying unto them, or that heaven should be now and then cut asunder, and that the visible glory of God should come thence. Forasmuch as this preposterous curiosity springeth from pride and wicked contempt of the Word, it setteth open a gate to many dotings, and breaketh the bond of mutual consent among the faithful. Therefore the Lord doth testify, that it pleaseth him that we should be taught by men, and confirmeth the order set down by himself. And to this purpose serve these titles, "He which heareth you heareth me," (Luke 10:16;) that he may cause his word to be reverenced as it ought.
It shall be told thee. Christ putteth Ananias in his place by these words, as touching the office of teaching; not because he resigneth his authority to him, but because he shall be a faithful minister, and a sincere preacher of the gospel. Therefore we must always use this moderation, that we hear God alone in Christ, and Christ himself alone, yet as he speaketh by his ministers. And these two vices must be avoided, that the ministers be not proud, under color of such a precious function, or that their base condition impair no whit of the dignity of heavenly wisdom.
7. And the men. He speaketh now briefly of the companions of Paul, that they were witnesses of the vision. Yet it seemeth that this narration doth not in all points agree with that of Paul, which we shall see in the 22nd chapter, (Acts 22:9. ) For he will say there, that his companions were terrified with the light, but they heard no voice. Some there be who think that it was a fault, 577 and that through ignorance of the writer 578 the negation is placed out of its right place. I think that it is no hard matter to answer it; because it may be that they heard the sound of the voice, yet did they not discern either who it was that spake, or what was spoken. "They heard not," saith he, "the voice of him that spake with me. "
? 577 "Esse mendum," that there is a mistake.
578 "Librarii," the copyist.
284
Acts 9:6-9
? Surely this is the meaning of these words, that he alone knew the speech of Christ. It followeth not thereupon, but that the rest might have heard a dark and doubtful voice. Whereas Luke saith in this place that there was a voice heard, and no man seen, his meaning is, that the voice proceeded from no man, but that it was uttered by God. Therefore, to the end the miracle may carry the greater credit, Paul's companions see a light like to lightning; they see Paul lie prostrate; a voice they hear (though not distinctly 579 ) sounding from heaven; and yet, nevertheless, Paul alone is taught what he must do.
8. He was raised up from the earth. Luke addeth now, that he was taken with so great fear that he could not rise of himself; and not that only, but he was also blind for a time, that he might forget his former wit and wiliness. 580 When as he saith, that after that his eyes were opened, he saw not, it seemeth that it doth not agree with the other words which shall follow by and by, that his eyes were covered, as it were, with scales; but the meaning of this place is, that he was blind indeed, and deprived of his sight for that three days; because when he opened his eyes he saw nothing.
9. Whereas he saith, that he neither ate nor drank for the space of three days, that is to be counted a part of the miracle. For although the men of the east country endure hunger better than we, yet we do not read that any did fast three days, save only those who had want of victual, or who were constrained by some greater necessity. Therefore we gather that Paul was wonderfully afraid, 581 seeing that being, as it were, dead, he tasted no meat for three days.
? ? 579 "Articulate," articulately.
580 "Acumen," acumen.
581 "Expavefactum," terrified.
285
Acts 9:10-12
? ? 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.
?
Saul, Saul! Luke compared the light which shined round about Paul to lightning, though I do not doubt but that lightnings did fly in the air. And this voice, which Christ did send out to beat down his pride, may full well be called a lightning or thunderbolt, because it did not only strike him, and make him astonished, but did quite kill him, so that he was now as nobody with himself, who did so much please himself before and did challenge to himself
? 570 "Oppportune," opportunely.
571 "Anxietate," anxiety.
572 "Domare," to tame.
573 "Violenter fracta," forcibly broken.
279
Acts 9:1-5
? authority to put the gospel to flight. Luke putteth down his name in Hebrew in this place, Saul, Saul! because he repeateth the words of Christ, who spake unto him, undoubtedly, according to the common custom of the country.
5. Who art thou, Lord? We have Paul now somewhat tamed, but he is not yet Christ's disciple. Pride is corrected in him, and his fury is brought down. But he is not yet so thor- oughly healed that he obeyeth Christ; he is only ready to receive commandments, who was before a blasphemer. Therefore, this is the question of a man that is afraid, and thrown down with amazedness. For why doth he not know, by so many signs of God's presence, that it is God that speaketh? Therefore that voice proceeded from a panting and doubtful mind; therefore, Christ driveth him nigher unto repentance, When he addeth, I am Jesus, let us remember that that voice sounded from heaven. Therefore it ought to have pierced the mind of Paul when he considered that he had made war against God hitherto. It ought to have brought him by and by to true submission, when he considered that he should not escape scot free, if he should continue rebellious against him whose hand he could not escape.
This place containeth a most profitable doctrine, and the profit thereof is made manifold, for Christ showeth what great account he maketh of his gospel, when he pronounceth that it is his cause, from which he will not be separated. Therefore he can no more refuse to defend the same than he can deny himself. Secondly, the godly may gather great comfort by this, in that they hear that the Son of God is partner with them of the cross, when as they suffer and labor for the testimony of the gospel, and that he doth, as it were, put under his shoulders, that he may bear some part of the burden. For it is not for nothing that he saith that he suffereth in our person; but he will have us to be assuredly persuaded of this, that he suffereth together with us, 574 as if the enemies of the gospel should wound us through his side. Wherefore Paul saith, that that is wanting in the sufferings of Christ what persecutions soever the faithful suffer at this day for the defense of the gospel, (Colossians 1:24. ) Furthermore, this consolation tendeth not only to that end to comfort us, that it may not be troublesome to us to suffer with our Head, but that we may hope that he will revenge our miseries, who crieth out of heaven that all that which we suffer is common to him as well as to us. Lastly, we gather hereby what horrible judgment is prepared for the persecutors of the Church, who like giants besiege the very heaven, and shake their darts, which shall pierce 575 their own head by and by; yea, by troubling the heavens, they provoke the thunderbolt of God's wrath against themselves. Also, we are all taught generally, that no man run against Christ by hurting his brother unjustly, and specially, that no man resist the truth rashly and with a blind madness, under color of zeal.
? 574 "Eadum ipsum sympathia tangi," that he is touched with the same sympathy.
575 "Reditura," recoil upon.
280
Acts 9:1-5
? It is hard for thee. This is a proverbial sentence, taken from oxen or horses, which, when they are pricked with goads, do themselves no good by kicking, save only that they double the evil by causing the prick to go farther into their skins. Christ applieth this similitude unto himself very fitly, because men shall bring upon themselves a double evil, by striving against him, who must of necessity be subject to his will and pleasure, will they nill they. Those which submit themselves willingly to Christ are so far from feeling any pricking at his hands, that they have in him a ready remedy for all wounds; but all the wicked, who endeavor to cast out their poisoned stings against him, shall at length perceive that they are asses and oxen, subject to the prick. So that he is unto the godly a foundation whereon they rest, but unto the reprobate who stumble at him, a stone which with his [its] hardness grindeth them to powder. And although we speak here of the enemies of the gospel, yet this admonition may reach farther, to wit, that we do not think that we shall get any thing by biting the bridle so often as we have any thing to do with God, but that being like to gentle horses, we suffer ourselves meekly to be turned about and guided by his hand. And if he spur us at any time, let us be made more ready to obey by his pricks, lest that befall us which is said in the Psalm, That the jaws of untamed horses and mules are tied and kept in with a hard bit, lest they leap upon us, etc.
In this history we have a universal figure of that grace which the Lord showeth forth daily in calling us all. All men do not set themselves so violently against the gospel; yet, nevertheless, both pride and also rebellion against God are naturally engendered in all men. We are all wicked and cruel naturally; therefore, in that we are turned to God, that cometh to pass by the wonderful and secret power of God, contrary to nature. The Papists also ascribe the praise of our turning unto God to the grace of God; yet only in part, because they imagine that we work together. But when as the Lord doth mortify our flesh, he subdueth us and bringeth us under, as he did Paul. Neither is our will one hair readier to obey than was Paul's, until such time as the pride of our heart be beaten down, and he have made us not only flexible but also willing to obey and follow. Therefore, such is the beginning of our conversion, that the Lord seeketh us of his own accord, when we wander and go astray, though he be not called and sought; that he changeth the stubborn affections of our heart, to the end he may have us to be apt to be taught.
Furthermore, this history is of great importance to confirm Paul's doctrine. If Paul had always been one of Christ's disciples, wicked and froward men might extenuate the weight of the testimony which he giveth of his Master. If he should have showed himself to be easy to be entreated, and gentle at the first, we should see nothing but that which is proper to man. But when as a deadly enemy to Christ, rebellious against the gospel, puffed up with the confidence which he reposed in his wisdom, inflamed with hatred of the true faith, blinded with hypocrisy, wholly set upon the overthrowing of the truth, [he] is suddenly changed into a new man, after an unwonted manner, and of a wolf is not only turned into
281
a sheep, but doth also take to himself a shepherd's nature, it is as if Christ should bring forth with his hand some angel sent from heaven. For we do not now see that Saul of Tarsus, but a new man framed by the Spirit of God; so that he speaketh by his mouth now, as it were from heaven.
Acts 9:1-5
? ? 282
Acts 9:6-9
? ? Acts 9:6-9
? 6. And he trembling and fearing said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, where it shall be told thee what thou must do. 7. And the men which accompanied him in his journey stood amazed, hearing indeed a voice, and seeing no man. 8. And when Saul was risen from the ground, when his eyes were opened he saw no man; but they led him by the hand, and brought him to Damascus. 9. And he was three days without sight, neither eating nor drinking.
? ? ? 6. The fruit of that reprehension followeth, wherewith we have said it was requisite that Paul should have been sore shaken, that his hardness might be broken. For now he offereth himself as ready to do whatsoever he should command him, whom of late he despised. For when he asketh what Christ would have him do, he granteth him authority and power. Even the very reprobate are also terrified with the threatening of God, so that they are compelled to reverence him, and to submit themselves unto his will and pleasure; yet, nevertheless, they cease not to fret and to foster stubbornness within. But as God humbled Paul, so he wrought effectually in his heart. For it came not to pass by any goodness of nature, that Paul did more willingly submit himself to God than Pharaoh, (Exodus 7:13;) but because, being like to an anvil, [Pharaoh] did, with his hardness, beat back the whips of God wherewith he was to be brought under, (even as it had been the strokes of a hammer;) but the heart of Paul was suddenly made a fleshy heart of a stony heart, after that it received softness from the Spirit of God; which softness it had not naturally. The same thing do we also try [exper- ience] daily in ourselves. He reproveth us by his word; he threateneth and terrifieth us; he addeth also light correction, and prepareth us divers ways unto subjection. But all these helps shall never cause any man to bring forth good fruit, unless the Spirit of God do mollify his heart within.
And the Lord said unto him. After that Paul had put his stiff neck under the yoke of Christ, he is now governed by his hand. For doubtless the Lord doth not so bring us into the way, that he leaveth us either before we begin our course, or in the midst thereof; but he bringeth us unto the very mark by little and little. Luke depainteth out unto us in this place this continual course of God's governance. For He taketh him afterward unto himself to be taught whom He hath made apt to be taught. Neither doth that any whit hinder that he useth man's ministry ill this point. Because the authority and power remaineth nevertheless in him, howsoever he accomplish his work by man; though it may seem an absurd thing that Christ, who is the Eternal Wisdom of God, doth send a scholar (who was ready to hear, and did gape after instruction) unto another 576 man, that he might learn. But I answer,
? 576 "Suspensum allo," in suspense, elsewhere.
283
Acts 9:6-9
? that that was done not without cause. For the Lord meant by this means to prove Paul's modesty, when he sendeth him to one of his scholars to be taught; as if he himself would not vouchsafe as yet to speak unto him familiarly, but sendeth him to his servants whom he did of late both so proudly contemn and so cruelly persecute.
And we are also taught humility under his person. For if Christ made Paul subject to the teaching of a common disciple, which of us can grudge to hear any teacher, so that he be appointed by Christ, that is, he declare himself to be his minister in deed? Therefore, whereas Paul is sent to Ananias, let us know that that is done to adorn the ministry of the Church. This is assuredly no small honor whereunto it pleaseth God to exalt mankind, when as he chooseth our brethren from amongst us to be interpreters of his will; when as he causeth his holy oracles to sound in the mouth of man, which is naturally given to lying and vanity. But the unthankfulness of the world betrayeth itself again herein, that no man can abide to hear when God speaketh by the mouth of man. All men could desire to have angels come flying unto them, or that heaven should be now and then cut asunder, and that the visible glory of God should come thence. Forasmuch as this preposterous curiosity springeth from pride and wicked contempt of the Word, it setteth open a gate to many dotings, and breaketh the bond of mutual consent among the faithful. Therefore the Lord doth testify, that it pleaseth him that we should be taught by men, and confirmeth the order set down by himself. And to this purpose serve these titles, "He which heareth you heareth me," (Luke 10:16;) that he may cause his word to be reverenced as it ought.
It shall be told thee. Christ putteth Ananias in his place by these words, as touching the office of teaching; not because he resigneth his authority to him, but because he shall be a faithful minister, and a sincere preacher of the gospel. Therefore we must always use this moderation, that we hear God alone in Christ, and Christ himself alone, yet as he speaketh by his ministers. And these two vices must be avoided, that the ministers be not proud, under color of such a precious function, or that their base condition impair no whit of the dignity of heavenly wisdom.
7. And the men. He speaketh now briefly of the companions of Paul, that they were witnesses of the vision. Yet it seemeth that this narration doth not in all points agree with that of Paul, which we shall see in the 22nd chapter, (Acts 22:9. ) For he will say there, that his companions were terrified with the light, but they heard no voice. Some there be who think that it was a fault, 577 and that through ignorance of the writer 578 the negation is placed out of its right place. I think that it is no hard matter to answer it; because it may be that they heard the sound of the voice, yet did they not discern either who it was that spake, or what was spoken. "They heard not," saith he, "the voice of him that spake with me. "
? 577 "Esse mendum," that there is a mistake.
578 "Librarii," the copyist.
284
Acts 9:6-9
? Surely this is the meaning of these words, that he alone knew the speech of Christ. It followeth not thereupon, but that the rest might have heard a dark and doubtful voice. Whereas Luke saith in this place that there was a voice heard, and no man seen, his meaning is, that the voice proceeded from no man, but that it was uttered by God. Therefore, to the end the miracle may carry the greater credit, Paul's companions see a light like to lightning; they see Paul lie prostrate; a voice they hear (though not distinctly 579 ) sounding from heaven; and yet, nevertheless, Paul alone is taught what he must do.
8. He was raised up from the earth. Luke addeth now, that he was taken with so great fear that he could not rise of himself; and not that only, but he was also blind for a time, that he might forget his former wit and wiliness. 580 When as he saith, that after that his eyes were opened, he saw not, it seemeth that it doth not agree with the other words which shall follow by and by, that his eyes were covered, as it were, with scales; but the meaning of this place is, that he was blind indeed, and deprived of his sight for that three days; because when he opened his eyes he saw nothing.
9. Whereas he saith, that he neither ate nor drank for the space of three days, that is to be counted a part of the miracle. For although the men of the east country endure hunger better than we, yet we do not read that any did fast three days, save only those who had want of victual, or who were constrained by some greater necessity. Therefore we gather that Paul was wonderfully afraid, 581 seeing that being, as it were, dead, he tasted no meat for three days.
? ? 579 "Articulate," articulately.
580 "Acumen," acumen.
581 "Expavefactum," terrified.
285
Acts 9:10-12
? ? 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.
?
