"And after that many days were fulfilled, the Jews took counsel to kill him." [484] (v. 23.) The Jews again resort to that valid argument (ischuron sullogismon) of theirs, not now seeking false-accusers and false-witnesses; they cannot wait for these now: but what do they? They set about it by themselves. For as they see the affair on the increase, they do not even use the form of a trial. "But their laying await was known of Saul. And they watched the gates day and night to kill him." (v. 24.) For this was more intolerable to them than the miracles which had taken place--than the five thousand, the three thousand, than everything, in short. And observe him, how he is delivered, not by (miraculous) grace, but by man's wisdom--not as the apostles were--(ekeinoi, ch. v. 19) that thou mayest learn the energetic (areten) character of the man, how he shines even without miracles. "Then the disciples took him by night," that the affair might not be suspected, "and let him down by the wall in a basket." [485] (v. 25.) What then? having escaped such a danger, does he flee? By no means, but goes where he kindled them to greater rage.
(Recapitulation, v. 20, 21.) "And straightway in the synagogues he preached Jesus"--for he was accurate in the faith--"that this is the Son of God. But all that heard him were amazed," etc., for indeed it was incredible. "But Saul increased," etc. Therefore "after many days" this happens: viz. the Jews "took counsel to kill him. And their laying await was known of Saul." (v. 22-24.) What does this mean? It is likely that for awhile he did not choose to depart thence, though many, perhaps, besought him; but when he learnt it, then he permitted his disciples: for he had disciples immediately.
"Then the disciples," etc. (v. 25.) Of this occurrence he says: "The ethnarch of Aretas the king kept the city of the Damascenes with a garrison, desiring to apprehend me." (2 Cor. xi. 32.) But observe the Writer here, [486] that he does not tell the story ambitiously, and so as to show what an important person Paul was, saying, "For they stirred up the king," and so forth: but only, "Then the disciples took him by night, and let him down by the wall--in a basket:" for they sent him out alone, and none with him. And it was well they did this: the consequence being, that he showed himself to the Apostles in Jerusalem. Now they sent him out, as bound to provide for his safety by flight: but he did just the contrary--he leaped into the midst of those who were mad against him. This it is to be on fire, this to be fervent indeed! From that day forth he knew all the commands which the Apostles had heard: "Except a man take up his cross, and follow Me." (Matt. x. 38.) The very fact that he had been slower to come than the rest made him more zealous: for "to whom much is forgiven" (Luke vii. 47) the same will love more, so that the later he came, the more he loved: * * * [487] and having done ten thousand wrongs, he thought he could never do enough to cast the former deeds into the shade. "Proving" (v. 22), it says: i.e. with mildness teaching. And observe, they did not say to him, Thou art he that destroyed: why art thou changed? for they were ashamed: but they said it to themselves. For he would have said to them, This very thing ought to teach you, as in fact he does thus plead in his speech before Agrippa. Let us imitate this, man: let us bear our souls in our hands ready to confront all dangers.--(That he fled from Damascus) this was no cowardice: [488] he preserved himself for the preaching. Had he been a coward, he would not have gone to Jerusalem, would not immediately have commenced teaching: he would have abated somewhat of his vehemence: for he had been taught by the fate of Stephen. He was no coward, but he was also prudent (oikonomikos) (in husbanding himself). Wherefore he thought it no great thing to die for the Gospel's sake, unless he should do this to great advantage: willing not even to see Christ, Whom most of all he longed to see, while the work of his stewardship among men was not yet complete. (Phil. i. 23, 24). Such ought to be the soul of a Christian. From [489] his first appearance from the very outset, the character of Paul declared itself: nay even before this, even in the things which he did "not according to knowledge" (Rom. x. 2), it was not by man's reasoning that he was moved to act as he did. [490] For if, so long afterwards, he was content not to depart, much more at the beginning of his trading voyage, when he had but just left the harbor! Many things Christ leaves to be done by (ordinary) human wisdom, that we may learn that (his disciples) were men, that it was not all everywhere to be done by grace: for otherwise they would have been mere motionless logs: but in many things they managed matters themselves.--This is not less than martyrdom,--to shrink from no suffering for the sake of the salvation of the many. Nothing so delights God. Again will I repeat what I have often said: and I repeat it, because I do exceedingly desire it: as Christ also did the same, when discoursing concerning forgiveness: "When ye pray, forgive if ye have aught against any man:" (Mark xi. 25.) and again to Peter He said, "I say not unto thee, Forgive until seven times, but until seventy-times seven." (Matt. xviii. 22.) And Himself in fact forgives the transgressions against Him. So do we also, because we know that this is the very goal of Christianity, continually discourse thereof. Nothing is more frigid than a Christian, who cares not for the salvation of others. Thou canst not here plead poverty: for she that cast down the two mites, shall be thine accuser. (Luke xxi. 1.) And Peter said, "Silver and gold have I none." (Acts iii. 6.) And Paul was so poor, that he was often hungered, and wanted necessary food. Thou canst not plead lowness of birth: for they too were ignoble men, and of ignoble parents. Thou canst not allege want of education: for they too were "unlearned men." (Acts iv. 13.) Even if thou be a slave therefore and a runaway slave, thou canst perform thy part: for such was Onesimus: yet see to what Paul calls him, and to how great honor he advances him: "that he may communicate with me," he says, "in my bonds." (Philem. v. 13.) Thou canst not plead infirmity: for such was Timothy, having often infirmities; for, says the apostle, "Use a little wine for thy stomach's sake, and thine often infirmities." (1 Tim. v. 23.) Every one can profit his neighbor, if he will fulfil his part. See ye not the unfruitful trees, how strong they are, how fair, how large also, and smooth, and of great height? But if we had a garden; we should much rather have pomegranates, or fruitful olive trees: for the others are for delight to the eye, not for profit, which in them is but small. Such are those men who only consider their own interest: nay, not such even since these persons are fit only for burning: whereas those trees are useful both for building and for the safety of those within. Such too were those Virgins, chaste indeed, and decent, and modest, but profitable to none (Matt. xxv. 1) wherefore they are burned. Such are they who have not nourished Christ. For observe that none of those are charged with particular sins of their own, with fornication, for instance, or with perjury; in short, with no sin but the having been of no use to another. Such was he who buried his talent, showing indeed a blameless life, but not being useful to another. (ib. 25.) How can such an one be a Christian? Say, if the leaven being mixed up with the flour did not change the whole into its own nature, would such a thing be leaven? Again, if a perfume shed no sweet odor on those who approach it, could we call it a perfume? Say not, "It is impossible for me to induce others (to become Christians)"--for if thou art a Christian, it is impossible but that it should be so. For as the natural properties of things cannot be gainsaid, so it is here: the thing is part of the very nature of the Christian. Do not insult God. To say, that the sun cannot shine, would be to insult Him: to say that a Christian cannot do good, is to insult God, and call Him a liar. For it is easier for the sun not to give heat, nor to shine, than for the Christian not to send forth light: it is easier for the light to be darkness, than for this to be so. Tell me not that it is impossible: the contrary is the impossible. Do not insult God. If we once get our own affairs in a right state, the other will certainly follow as a natural and necessary consequence. It is not possible for the light of a Christian to be hid; not possible for a lamp so conspicuous as that to be concealed. Let us not be careless. For, as the profit from virtue reaches both to ourselves, and to those who are benefited by it: so from vice there is a two-fold loss, reaching both to ourselves, and to those who are injured by it. Let there be (if you will) some private man, who has suffered numberless ills from some one, and let no one take his part, yet let that man still return good offices; what teaching so mighty as this? What words, or what exhortations could equal it? What wrath were it not enough to extinguish and soften? Knowing therefore these things, let us hold fast to virtue, as knowing that it is not possible to be saved otherwise, than by passing through this present life in doing these good works, that we may also obtain the good things which are to come, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father together with the Holy Spirit be glory, might, honor, now and ever, world without end. Amen.
[473] OEcumen. adds from some other source, "but Ananias who was one of the Seventy:" and afterwards, "And this Ananias was a deacon, as Paul himself testifies in the Canons:" the latter from Ammonius the Presbyter, in the Catena.--Below, Kai hoti (Cat., Oti gar) ou ton sphodra episemon en, delon, C. comp. p. 279. But Edd. "But that Ananias also was one of the very distinguished persons, is plain both from what (the Lord) reveals and says to him, and from what he himself says in answer: Lord, I have heard," etc.
[474] Kai phoboumenon idon, oude houtos eipen. Ouk apistethese. The mod, t. prefixes Mallon d, and adds, alla ti; 'Anastas poreutheti. "Nay, even seeing him afraid, even then He said not, Thou shalt not be disbelieved: (Erasm. negligently, Be not unbelieving:) but what? Arise," etc. So Morel. Sav. but Ben. puts a full stop at idon: as if the meaning were, "because He would teach us," etc.: or rather, "because He also saw him to be afraid. Nor did He speak thus. Thou shalt not," etc. But the full stop should be placed at eipen: "nay, though he saw him afraid, He did not tell him what had happened to Paul--the victory He had won over this adversary. But only, Fear not to be disbelieved for he hath seen," etc.
[475] hina hosper exepletten touto, houto kakeino. (Sav. marg. touto, kakeino.) "That as He (Christ) astonished (Ananias) by the one, so He may by the other." touto, by the announcement of Saul as a believer; ekeino, by that of his becoming a preacher, and before Gentiles and kings. (Chrys. is negligent in his use of the pronouns houtos and ekeinos.) Or it may be, "that as he (Saul) astonished (men) by his conversion, so by his wonderful boldness as a preacher."--E. Edd. omit this, and substitute, "as to prevail over all nations and kings."
[476] "But when was the name of Jesus put upon Paul, that he should recover his sight? Here is either something wrong in the text, or we must say that Ananias put the name of Jesus on Paul, when, having laid his hands on him, he told him that it was Jesus from whom he should receive his sight." Ben.,--who surely must have overlooked the clause hoper epathen epi tou nomou, to which these words belong.--Above, Tines phasi tes peroseos einai touto semeion, the meaning is, that this falling off the scales, etc., is an emblem of his mental blindness, and of his recovery therefrom. The innovator, not understanding this, alters it to, tautas tines phasi tes p. autou einai aitias. "Some say that these were the cause of his blindness:" which is accepted by Edd.--And below, "lest any should imagine," etc., where tis, E. bracketted by Sav., adopted by the other Edd. is due to the same hand.