TRV
John Chrysostom
Nicene & Post-Nicene · AD 325–500 · 7,356 passages across 56 books
Commentary
Acts 9:25
· 2 passages
Then the disciples took him by night, and let him down by the wall in a basket.
That he fled from Damascus, this was no cowardice: 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 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.
"Then the disciples took him by night," that the affair might not be suspected, "and let him down by the wall in a basket." What then? having escaped such a danger, does he flee? By no means, but goes where he kindled them to greater rage.
Acts 9:26
· 3 passages
And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.
"He assayed," it says, "to join himself to the disciples. And they were afraid of him." By this again is shown the ardor of Paul's character: not only from the mouth of Ananias, and of those who wondered at him there, but also of those in Jerusalem: "they believed not that he was a disciple:" for truly that was beyond all human expectation. He was no longer a wild beast, but a man mild and gentle! And observe how he does not go to the Apostles, such is his forbearance, but to the disciples, as being a disciple. He was not thought worthy of credit.
"Assayed," it says, "to join himself to the disciples." He did not come up to them unabashed, but with a subdued manner. "Disciples" they were all called at that time by reason of their great virtue, for there was the likeness of the disciples plainly to be seen.
One may well be much at a loss here to understand how it is that, whereas in the Epistle to the Galatians Paul says, "I went not to Jerusalem," but "into Arabia" and "to Damascus," and, "After three years I went up to Jerusalem," and "to see Peter" (Gal. i. 17), here the writer says the contrary. Well, then, either Paul means, "I went not up with intent to refer or attach myself to them" - for what saith he? "I referred not myself, neither went I to Jerusalem to those who were Apostles before me:" or else, that the laying await for him in Damascus was after his return from Arabia; or else, again, that the visit to Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the Apostles, but "assayed to join himself unto the disciples" - as being a teacher, not a disciple - "I went not," he says, "for this purpose, that I should go to those who were Apostles before me: certainly, I learnt nothing from them."
Acts 9:27
· 2 passages
But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.
"But they were all afraid of him." See how they feared the dangers, how the alarm was yet at its height in them. "But Barnabas," etc. - it seems to me that Barnabas was of old a friend of his - "and related," etc.: observe how Paul says nothing of all this himself: nor would he have brought it forward to the others, had he not been compelled to do so.
"But Barnabas" - "Son of Consolation" is his appellation, whence also he makes himself easy of access to the man: for "he was a kind man" (ch. xi. 24), exceedingly, and this is proved both by the present instance, and in the affair of John (Mark) - "having taken him, brought him to the Apostles, and related to them how he had seen the Lord in the way." It is likely that at Damascus also he had heard all about him: whence he was not afraid but the others were, for he was a man whose glance inspired fear.
Acts 9:28-29
· 2 passages
And he was with them coming in and going out at Jerusalem.
"And he was with them, coming in and going out at Jerusalem, and speaking boldly in the name of the Lord Jesus." This gave them all confidence. "But they went about to slay him: which when the brethren knew" etc. Do you observe how both there (at Damascus), and here, the rest take care for him, and provide for him the means of departure, and that we nowhere find him thus far receiving direct supernatural aid from God? So the energy of his character is betokened.
"And he was with them coming in and going out at Jerusalem, and speaking boldly in the name of Jesus" (v. 28): these things were demonstrative of the former, and by his acts he made good what was spoken of him. "And he spake, and disputed with the Hellenists." (v. 29.) So then the disciples were afraid of him, and the Apostles did not trust him; by this therefore he relieves them of their fear. "With the Hellenists:" he means those who used the Greek tongue: and this he did, very wisely; for those others, those profound Hebrews had no mind even to see him.
Acts 9:29
And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.
"But they," it says, "went about to slay him:" a token, this, of his energy, and triumphant victory, and of their exceeding annoyance at what had happened. Thereupon, fearing lest the issue should be the same as in the case of Stephen, they sent him to Caesarea.
Acts 9:30
· 2 passages
Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.
For it says, "When the brethren were aware of this, they brought him down to Caesarea, and sent him forth to Tarsus," at the same time to preach, and likely to be more in safety, as being in his own country. But observe, I pray you, how far it is from being the case that everything is done by miraculous grace; how, on the contrary, God does in many things leave them to manage for themselves by their own wisdom and in a human way; so to cut off the excuse of idle people: for if it was so in the case of Paul, much more in theirs.
"To Caesarea, and sent him forth to Tarsus:" so that, I suppose, he did not continue his journey by land, but sailed the rest of it. And this departure is Providentially ordered, that he might preach there also: and so likewise were the plots against him ordered by God's Providence, and his coming to Jerusalem, that the story about him might no longer be disbelieved.
Acts 9:31
· 3 passages
Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.
Paul departed, and there was peace: there is no war nor disturbance. Them, they respected most, as having often stood by them, and as being held in admiration by the multitude: but him, they despised, and were more savage against him. See, how great a war, and immediately, peace! See what that war effected. It dispersed the peace-makers. In Samaria, Simon was put to shame: in Judea, the affair of Sapphira took place. Not that, because there was peace, therefore matters became relaxed, but such was the peace as also to need exhortation.
"So the Church throughout all Judea and Galilee and Samaria had peace" - i.e. it increased: and peace with itself, that peace which is peace indeed: for the war from without would have done them no harm - "they being edified, and walking in the fear of the Lord, and abounded in the consolation of the Holy Ghost." And the spirit consoled them both by the miracles and by the works, and independently of these in the person of each individual.
"Then, it says, the Church throughout all Judea and Galilee and Samaria had peace, being edified, and walking in the fear of the Lord, and abounded in the comfort of the Holy Ghost." He is about to relate that Peter goes down from Jerusalem, therefore that you may not impute this to fear, he first says this. For while there was persecution, he was in Jerusalem, but when the affairs of the Church are everywhere in security, then it is that he leaves Jerusalem. See how fervent and energetic he is! For he did not think, because there was peace, therefore there was no need of his presence.
Acts 9:32
And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda.
"And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda." Like the commander of an army, he went about, inspecting the ranks, what part was compact, what in good order, what needed his presence. See how on all occasions he goes about, foremost. When an Apostle was to be chosen, he was the foremost: when the Jews were to be told, that these were "not drunken," when the lame man was to be healed, when harangues to be made, he is before the rest: when the rulers were to be spoken to, he was the man; when Ananias, he: when healings were wrought by the shadow, still it was he. And look: where there was danger, he was the man, and where good management was needed; but where all is calm, there they act all in common, and he demands no greater honor than the others. When need was to work miracles, he starts forward, and here again he is the man to labor and toil.
Acts 9:33-34
· 3 passages
And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy.
"And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately." And why did he not wait for the man's faith, and ask if he wished to be healed? In the first place, the miracle served for exhortation to many: hear then how great the gain.
"Arise, and make thy bed:" he does well to give a proof of the miracle: for they not only released men of their diseases, but in giving the health they gave the strength also. Moreover, at that time they had given no proofs of their power, so that the man could not reasonably have been required to show his faith, as neither in the case of the lame man did they demand it. As therefore Christ in the beginning of His miracles did not demand faith, so neither did these. For in Jerusalem indeed, as was but reasonable, the faith of the parties was first shown; "they brought out their sick into the streets, but as Peter passed by, his shadow at least might fall upon some of them"; for many miracles had been wrought there; but here this is the first that occurs. For of the miracles, some were wrought for the purpose of drawing others to faith; some for the comfort of them that believed.
"And Peter said unto him, Eneas," etc. But before discourse, before exhortations, he says to the lame man himself, "Jesus Christ maketh thee whole." This word he believed in any wise, and was made whole. Observe how unassuming he is: for he said not, "In the Name," but rather as a sign he narrates the miracle itself, and speaks as its Evangelist.
Acts 9:35
And all that dwelt at Lydda and Saron saw him, and turned to the Lord.
"And all that dwelt at Lydda and Saron saw him, and turned to the Lord." For the man was notable.