[491] St. Chrysostom's exposition cannot be correctly reported here. Perhaps what he did say, was in substance as follows: "but I went into Arabia, and returned again unto Damascus: whence we learn, that the plot against him at Damascus was after his return from Arabia, and then the visit (to Jerusalem), after the escape from Damascus. Certainly of his own accord he went not to the Apostles," etc.--(So far, the first hypothesis, viz. that the visit, Acts ix. and the visit in Gal. are one and the same. Then) "or else, Paul does not mean this visit (viz. after the flight from Damascus), but passes it by, so that the order (in his narration) is as follows: I went to Arabia, then to Damascus, then viz., at some time during the residence in Damascus, to Jerusalem (to see Peter), then to Syria, i.e. back to Damascus: whereas, had he related matters fully, it should have been, that he went into Arabia, thence to Damascus, then to Jerusalem to see Peter, thence to Damascus again, then again to Jerusalem after the escape from D., thence to Cæsarea."
[492] For e ei me touto, E. gives (as emendation) eita palin, and ekeithen, for apo 'Arabias, but retains the e ei me touto of the preceding clause, which equally needs correction.
[493] E. F. D. Edd. "As not being a teacher, but a disciple:" the reading of A. B. C. N. is attested by Cat. OEc. but below it is said that he joined himself to the disciples, hate matheten onta, Infra, note 1, p. 135.
[494] Here should begin the alternative to the former hypothesis (beginning e toinun touto phesin) perhaps, with e, ei me touto. Cat, has apelthon, elthon, which we adopt, as the mention of Syria shows that the narrative in Gal. i. 17-21, is referred to; the subject therefore of legei, aphiesin is Paul, and tauten means the visit in Acts ix. The next sentence, for e ei me touto palin k. t. l. requires to be remodelled as above, e. g. deon legein hoti ex 'Arabias eis Dam. hupostrepsas, anelthen eis Ierosoluma, eita eis Dam. apelthe palin, eita palin eis Ieros., eita exepemphthe eis Kaisareian. The reporter, or redactor, seems to have intended a recital of St. Paul's movements before as well as after his conversion; viz. (from Tarsus) he went up to Jerusalem, then was sent (by the high-priest) to Damascus: then (after his conversion) went into Arabia (the mod. substitutes, Syria): then returned to Damascus: then (omitting all the rest) to Cæsarea.--In the Comment. on Gal. i. t. x. 675, D. Chrys. expounds thus: "Whereas he says, I went not up,' this also may be said, that he went not up at the outset of his preaching, and, when he did, it was not for the purpose of learning."
[495] Chrys. here confuses the visits of Paul to Jerusalem. That mentioned in Acts xi. 30, was the second visit, when he went to carry the gift of alms to the poor. The visit mentioned in Gal. ii. 1, synchronizes with Acts xv. 1, sq., when Paul went to attend the Apostolic council.--G.B.S.
[496] The incredulity of the Christians at Jerusalem concerning the genuineness of Saul's conversion is difficult to understand, especially since they must have heard of the miraculous manner of it. It can, however, more readily be conceived of if, as we suppose, the three years absence from the city had intervened, and during this period, Saul had been unheard of. The impression might have gone abroad that he had fallen back into his old Jewish life. Certainly the persecution which the Christians at Jerusalem had suffered at his hands would incline them to be incredulous concerning his conversion, unless there were positive proof of it. When it is said (27) that Barnabas brought Paul "to the apostles" in Jerusalem, we must hold this statement subject to the modification made in Paul's own statement (Gal. i. 18) that during this visit he saw, of the apostles, only Peter and James, the Lord's brother. These may have been the only apostles then in the city, for Paul's stay was but for fifteen days. The purpose of this visit was to see Peter (Gal. i. 18).--G.B.S.
[497] A. B. C. ekeino. Barnabas de anthropos epieikes kai hemeros hen; kai hora k. t. l. Cat. ekei. Barnabas anthropos epieikes en; kai hora. The epithet hemeros, "tamed," was felt to be unsuitable to Barnabas, hence Cat. omits it, OEc. substitutes (from below) kai chrestos sphodra. The mod. t. transposes the clause to the comment on v. 27. The fact seems to be, that Barnabas de is out of its place, and that anthr. ep. kai hem. is a description of Saul's present bearing contrasted with his former character: and that the sentence should begin with ekeino, somewhat in this way: ou gar en ontos prosdokias anthropines. 'Ekeino e.g. to therion, that raging wild-beast, now was a man, mild and gentle.--Below, all the mss. have hate matheten onta, which is not easily reconciled with the former passage (note c). There it is represented, that he assayed to join himself to the disciples as being a teacher, and not a disciple; here, that he did this as being a disciple, and dia to metriazein. OEc, combines this with the former statement: "he went not to the Apostles, but assayed," etc., metriazon, hate did. on, kai ou math., where Henten. renders modeste de se sentiens "quum tamen" præceptor esset et non discipulus: rather, forbearing to put himself forward as he might have done, seeing he was himself a teacher, etc. The Catena has the dia to metriazein after apionta, and again after onta. Hence the true reading may be, kai hora auton ou pros t. ap. apionta, alla pros tous mathetas; ouch hate matheten onta, alla dia to metriazein.
[498] A. B. C. (and Cat.) give the text, "But Barnabas--in the way," continuously, and then the comments all strung together. Also the clause "it is likely--about him" is placed last, after gorgos en ho aner. This expression (Cat. adds gar) may denote either the quick, keen glance of Paul's eye, or the terror with which he was regarded--"to them the man had a terrible look with him."--The modern text: "But Barnabas--in the way.' This Barnabas was a mild and gentle sort of man. Son of Consolation' is the meaning of his name: whence also he became a friend to Paul. And that he was exceedingly kind and accessible, is proved both from the matter in hand, and from the affair of John. Whence he is not afraid, but relates how he had seen,' etc.--in the name of the Lord Jesus.' For it is likely, etc. Wherefore also tauta ekeinon kataskeuastika poion, dia ton ergon ebebaiose ta lechthenta." In the original text it is simply Tauta ekeinon kataskeuastika, kai dia ton ergon ebebaiose ta lechthenta, which being put before v. 28, would mean, that the conduct of Paul "in Damascus," the pos eparres., evidenced the truth of what he said, about the Lord's appearing to him in the way. Hence in the mod. text: "wherefore Barnabas making the latter prove the former, confirmed by (Paul's) deeds the things told of him." (But Ben., Ideo hæc ad illa præparant, dum ille operibus dicta confirmat. Erasm., Ideo et hæc præparatoria facit operibus confirmans ea quæ dicta erant.) We have transposed the clause, as comment on v. 28.
[499] This and the next clause are transposed in the mss. so that ep' auton would mean "in the case of the brethren."
[500] The reason given in v. 30 for Paul's leaving Jerusalem is, that he was in danger of being slain by his opponents; that assigned by himself in xxii. 17, 18 is a revelation of the Lord given to him when in a trance in the temple, warning him that Jerusalem would not receive his message, and charging him to go unto the Gentiles. The two explanations have a common element in the opposition of the Jews and Hellenists at Jerusalem to Paul and their rejection of his message. "Paul, notwithstanding the opposition and machinations of the Jews, may have felt desirous to remain: he had a warm heart toward his brethren according to the flesh; he was eager for their conversion; and it required a revelation from Christ himself to cause him to comply with the importunity of his friends and to depart. Luke mentions the external reason; Paul the internal motive." (Gloag.)--G.B.S.
[501] A. B. C. of N.T. and vulg. Hieron. have the singular throughout; and so Cat. in 1. Edd. from E. the plural throughout: our other mss.; oikodomouenoi and poreuomenoi (F. D. perisseuomenoi), "they being edified" etc., in apposition with 'Ekklesia.
[502] i.e. If Paul had remained there would not have been peace and quiet.' It is doubtful, as the text stands, whether the subject to edounto is, the Jewish believers, or, the adversaries: and katephronoun, egriainon seem inconsistent as predicated of the same persons. Perhaps what Chrys. said is not fully reported, and the text may be completed thus: (comp. p. 304,) "there is no war from without, nor disturbance within. For the Jewish believers respected the Apostles, as having often stood by them, and the unbelievers durst not attack them as being had in admiration by the people: but as for Paul, the one party--viz. the zealous Jewish believers, the profound Hebrews,' despised him, while the others--viz. the unbelievers were more savage against him." Edd. (from E. alone). "And why, you may ask, does he this, and passes through' when there is peace, and after Paul's departure, i.e. why does Peter delay his journey until Paul is gone, and all is quiet? Because them they most respected, as having," etc.
[503] Kai entha oikonomia; entha de, k. t. l. It does not appear what oikonomia can be intended, unless it be the order taken for the appointment of the deacons, but this was the act of all the Apostles, vi. 2. Hence perhaps the reading should be: entha de oikonomia, kai entha...."But where management (or regulation) only is concerned, and where all is peace," etc.
[504] eipou (epou, B) en taxei parergou touto etoun (en, C.), proegoumenos de ouk eti, mathetria gar en. A. B. C. Cat. But Edd. hoste deixai hoti en k. t. l. and mathetria gar en before proeg. OEcum, en taxei gar par. touto etoun, math. gar en, omitting. proeg. de ouketi.--"If the place had not been near, they would not have made the request: for it was asking him to put himself out of his way, to do this over and above, and not in the regular course."--This is a hint to the hearers that they should show the like forbearance and discretion, in not giving their Bishop unnecessary trouble.
[505] Oras eleemosunes pose ginetai protrope. Edd. from E, "Thus is here fulfilled the saying, Alms delivereth from death. And all the widows,'" etc. Below, for Eis ten oikian eiseei ho Petros hos philosophon; hora de pose he epidosis gegonen: the same have, "Where she was laid out dead, they take Peter, tacha oi& 231;menoi pros philosophian auto ti charizesthai, perhaps thinking to give him a subject for elevated thought. Seest thou," etc.--The meaning seems to be, "Peter went to see the dead body, expecting no miracle, but only as one who could bear such sights, and would teach others to do so: but see what a mighty additional boon came of it!"
[506] In the mss. Kai kratesas, phesi, tes cheiros. & 169;Ora (E. Edd. 'Entautha deiknusi) kata meros k. t. l. But the passage cited is from Luke viii. 52, kai kratesas tes cheiros autes, ephonese k. t. l. to which, and probably to the ekbalon exo pantas there preceding, St. Chrys. here referred.
[507] Edd. from E. hos kai dia touto ekrine dielthein, epeide tes autou didaskalias edeonto hoi pisteusantes. "Who also for this reason judged it right to make this circuit, because those who had believed needed his instruction."
[508] The modern text: "He calls by the name of disciples' even those who were not included in the company of the twelve (Apostles), because they were all called disciples," etc.
[509] Here the modern text has: "And the Churches had peace, being edified, and walking in the fear of the Lord:" i.e. they increased, and (had peace), peace as it is in itself, the true peace, eirenen auten depou pros heauten, ten ontos eirenen." (The singular he 'Ekkl. being altered to the plural, the reference in pros heauten was not perceived.) "With good reason. For the war from without exceedingly afflicted them. And were filled with the consolation of the Holy Ghost.'" See p. 136, note 3.
[510] Something must be supplied: e.g. "He did not wait for Eneas to ask, or to show his faith," as above, p. 301.--Edd. from E. "And it came to pass--maketh thee whole.' It is not the word of one making a display, but of confidence that the thing shall be. And it does very much seem to me, that the sick man believed this word, and was made whole. That Peter is unassuming, is clear from what follows. For he said not, In the Name of Jesus, but rather as a miracle he narrates it. And they that dwelt at Lydda saw, and turned unto the Lord.' It was not for nothing that I said, that the miracles were wrought in order to persuade and comfort. But in Joppa--and died.' Do you mark the miracles everywhere taking place? It is not merely said, etc. Wherefore also they do not call Peter until she was dead. And having heard, (that Peter was there) the disciples sent,'" etc.