Acts 8:40–9:19

He preached to all the cities until he came to Caesarea. He says of Palestine, where it is described below that he had a house, which is shown to this day, as well as the room of his four prophesying virgin daughters.

But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea. This Philip, therefore, was one of the seven; for there in fact he is afterwards found at Caesarea.

Great was the gain to Philip also: that which he heard concerning the Prophets, concerning Habakkuk, concerning Ezekiel, and the rest, he saw done in his own person. Thence it appears that he went a long distance, seeing he was found at Azotus. The Spirit set him there, where he was thenceforth to preach: And passing through, he preached in all the cities, until he came to Caesarea.

It is further shown that the journey was long if he was found at Azotus. For there he placed him where it was fitting that he should afterward preach, and from there to depart into Caesarea, his country. [CHRYSOSTOM]

Thus everything was arranged in a divine manner: Philip found himself in Azotus. It was here that he was then to preach.

Saul, still breathing threats and murder against the disciples of the Lord. Evidently present by afflicting with murders, and deterring the absent with threats.

"And Saul, as yet breathing out threatenings and slaughter against the disciples of the Lord," etc. Paul, still meaning harm to the Lord's faithful, asked the high priest for letters, so that, if he found any preachers of Christ, he might bring them bound to Jerusalem. This proved without a doubt rather to be his own release from bonds, for just as he was on his journey the Lord said to him: "Saul, Saul, why persecutest thou me?" Trembling at these words, he fell on his face and, having become blind, he entered Damascus led by others' hands. There was in that city the disciple Ananias, who was told to go to Paul and give him back his sight by the imposition of his hand. Ananias, however, remembering the past, replied to the Lord that Paul was a persecutor of the Church, so much so that, having recently received from the chiefs the authority to do so, he bound the Lord's faithful in chains; but the divine mercy replied to Ananias that he whom he knew to have previously been filled with criminal iniquity had been made into a vessel of election.

Often the merciful Lord does not allow us to perpetrate evil deeds so that pricked by remorse we should prostrate ourselves for our sins, just as Saul was checked when he was sent by the priests to Damascus to ravage the church of Christ with the most savage persecution. He was not permitted to attain great success, for that could have been the cause of his receiving eternal punishment.

This is why the humble voice accompanied the intense light, so that from the combination of the humble and the sublime, our Lord might produce help for the persecutor, just as all his assistance is produced from a combination of the small and great. For the humility of our Lord prevailed from the womb to the tomb.… His nature is not simply humble, nor is it simply sublime; rather they are two natures, lofty and humble, one mixed in the other.

And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. He fitly mentions Paul's zeal, and shows that in the very midst of his zeal he is drawn. Yet breathing out threatenings and slaughter, and not yet sated with the murder of Stephen, he was not yet glutted with the persecution of the Church, and the dispersion.

Lo, this was fulfilled which was spoken by Christ, that they which kill you shall think they offer worship to God. He then in this wise did it, not as the Jews: God forbid! For that he did it through zeal, is manifest from his going abroad even to strange cities: whereas they would not have cared even for those in Jerusalem; they were for one thing only, to enjoy honor.

But why went he to Damascus? It was a great city, a royal city: he was afraid lest that should be preoccupied. And observe his strong desire and ardor and, how strictly according to the Law he went to work: he goes not to the governor, but to the priest. That if he found any of this way: for so the believers were called, probably because of their taking the direct way that leads to heaven.

And why did he not receive authority to have them punished there, but brings them to Jerusalem! He did these things here with more authority. And mark on what a peril he casts himself. He was not afraid lest he should take any harm, but yet he took others also with him, that if, it says, he found any of this way, whether they were men or women-Oh, the ruthlessness!-he might bring them bound. By this journey of his, he wished to show them all how he would act: so far were they from being earnest in this matter.

Then it was, too, that Paul, when he believed, was baptized; and this is the meaning of the precept which the Lord had given him when smitten with the plague of loss of sight, saying, "Arise, and enter Damascus; there shall be demonstrated to thee what thou oughtest to do," to wit-be baptized, which was the only thing lacking to him. That point excepted, he bad sufficiently learnt and believed "the Nazarene" to be "the Lord, the Son of God."

Explaining the frenzy of Paul – Saul, the future great apostle Paul – against the faithful and against the Church, Luke shows that he was carried away by impure zeal, because in him was fulfilled what Christ said: "Everyone who kills you will think that he is thereby serving God" (Jn. 16:2). Because he did not do this the way the other Jews did. God forbid! That he did this out of zeal is evident from the fact that he went even to the outlying cities, whereas the Jews paid no attention even to those in Jerusalem. They cared about one thing only, that is, about enjoying honors. Saul goes to Damascus because it was a great and ruling city, and he feared that this city might be carried away by the Christian preaching. He does not go with a request to the praetor, but goes to the high priest, because he intended to do everything lawfully.

They called it the Way, the faith toward Christ our true God, which the apostles proclaimed; and rightly so. For through it we enter into the kingdom of the heavens, and not by any other. But in a truer sense one must hear the civic way, as in Isaiah: "Why have they deceived us from your way?" (Isa. 63:17) that is, the conduct according to you. Therefore here he called the Way the civic conduct according to Christ. And in other places where he mentions the Way, he means the proclamation according to Christ and the conduct according to him. Perhaps also they called them so to mock and vilify them. For they are accustomed to call a worthless man a man of the way. He did not seek authority there to punish them, but to lead them to Jerusalem, because with greater authority he wished to act in these matters.

He warned us, to be sure, at that time (for elsewhere our Discipline is called "the Way" ), that when, set in "the way" of prayer, we go not unto "the Father" with anger.

"So that he might bring bound to Jerusalem any he found who were followers of this Way, both men and women." What does "followers of this Way" mean? Perhaps the believers called themselves this, since their faith alone was the one through which we ascend to heaven. Or perhaps Paul called them followers of this Way out of contempt and to mock them, because they commonly called a dishonorable person one who had "gone astray from the way." He sought authority not to punish the Christians on the spot, but to lead them to Jerusalem, because he wanted to act with greater authority.

And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven. Why not in Jerusalem? why not in Damascus? That there might be no opening for different persons to relate the occurrence in different ways, but that he alone should be the authentic narrator, he that went for this purpose.

The vision does not occur in a city, but on the road in quiet, so that it might not be possible for others to relate otherwise what happened about him, but that he himself would be credible to relate that he had seen the vision and undergone the suffering.

Indeed, when I hear that this man was chosen by the Lord after He had attained His rest in heaven, I feel that a kind of improvidence is imputable to Christ, for not knowing before that this man was necessary to Him; and because He thought that he must be added to the apostolic body in the way of a fortuitous encounter rather than a deliberate selection; by necessity (so to speak), and not voluntary choice, although the members of the apostolate had been duly ordained, and were now dismissed to their several missions.

The vision occurred not in the city, but on the road and in stillness, because the crowd would not have believed, but would only have laughed, just as in the case of Jesus Christ, those who heard the voice from heaven "said that it thundered" (Jn. 12:29). And Saul was worthy of belief, because he was recounting what had happened to him. So then, not in Jerusalem and not in Damascus, but on the road "suddenly a light shone around him," so that what happened to him others would not explain differently, but so that he himself would explain it, since he was worthy of belief, since he both saw the vision and endured the affliction. Paul says this also when defending himself before Agrippa (see Acts 26:12–18).

And they which were with him heard the voice of Paul, but saw no person to whom he answered-for the Lord suffered them to be hearers of what was less important. Had they heard the other Voice, they would not have believed; but perceiving Paul answering some person, they marvelled.

And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.

Why then did those with him not believe? So that they might be credible witnesses attesting concerning Paul. For if they had believed, they would have seemed to testify in favor out of courtesy.

Those who were with Paul did not hear a voice from above, but Paul's voice. And they saw no one to whom he answered; Paul alone saw the one from above. For when they led him in, Paul himself says, "Those who were with me saw the light and became afraid, but they did not hear the voice of the one speaking to me." (Acts 22:9) For if they had heard that voice, they would not have believed. Seeing Paul answer, they were amazed. And this did not happen at first so that it might be shown truly that Christ rose. For the man who was persecuting him and disbelieving in his resurrection, and who was persecuting his disciples, how could he have believed unless the power of the resurrection were great? [CHRYSOSTOM]

"And the men who journeyed with him stood speechless, hearing a voice but seeing no one." The light shines upon all who were with him, so that they might bear witness to this apparition, but it blinds not all of them, but only Paul alone, so that they would not think this was some common and seemingly accidental misfortune, but so that it would be revealed that this was entirely the work of Divine Providence. Why then did those who were with him not believe? So that they could be trustworthy witnesses of what happened to Paul. For if they had believed, it would have seemed that they were testifying out of partiality. And whose voice did those with Paul hear? The voice of Paul himself, when he was answering, while the heavenly voice was heard by him alone. This is why it says here: "The men… who journeyed with him stood speechless, hearing a voice," that is, the voice of Paul, "but seeing no one" to whom he was responding. Later, in Jerusalem, Paul recounted: Those who were "with me saw the light and were afraid; but they did not hear the voice of Him who spoke to me" (Acts 22:9).

Although he saw nothing when his eyes were opened, still he saw Christ. And it was fitting that he saw Christ present and also heard him speaking. That overshadowing is not the overshadowing of blindness by grace. Indeed, it is said to Mary, "The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you."

And when his eyes were opened, he saw nothing. He could not see well again unless he was first properly blinded, and excluding his own confounding wisdom, would he commit himself to faith in all things.

[Saul's] impairment did not [result] from our compassionate Lord, who spoke humbly there. Rather, [it was the result] of the intense light that shone intensely here. This light was not a punishment that befell Paul on account of the things he had done. It injured him with the intensity of its rays, as he himself said.

And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus-the spoils of the devil, his goods, as from some city, yea, some metropolis which has been taken. And the wonder of it is, the enemies and foes themselves brought him in, in the sight of all!

But when he was blinded, then he saw the proofs of His sovereignty and loving kindness.

Why did he not blind his eyes entirely? This was more wonderful, that, with his eyes open, he did not see: which was just his case in respect of the Law, until the Name of Jesus was put on him.

He does not blind everyone except Paul alone, so that the suffering might not be thought common and accidental, but of divine providence.

"Saul arose from the ground, and with his eyes open he saw no one." Paul's eyes suffered because an excess of light ordinarily acts painfully, since the eyes too have a limit. They also say that an excessive sound makes one deaf and insensible.

And he was without sight for three days. Because he had not believed that the Lord had conquered death by rising on the third day, he is now instructed by his own example, who would change the darkness of three days with the returning light.

And for three days he neither did eat nor drink, being blinded. What could equal this? To compensate the discouragement in the matter of Stephen, here is encouragement, in the bringing in of Paul: though that sadness had its consolation in the fact of Stephen's making such an end, yet it also received this further consolation: moreover, the bringing in of the villages of the Samaritans afforded very great comfort.

But why did this take place not at the very first, but after these things? That it might be shown that Christ was indeed risen. This furious assailant of Christ, the man who would not believe in His death and resurrection, the persecutor of His disciples, how should this man have become a believer, had not the power of His resurrection been great indeed?

Be it so, that the other Apostles favored His pretensions: what say you to this man? Why then not immediately after His resurrection? That his hostility might be more clearly shown as open war. The man who is so frantic as even to shed blood and cast men into prisons, all at once believes! It was not enough that he had never been in Christ's company: the believers must be warred upon by him with vehement hostility: he left to none the possibility of going beyond him in fury: none of them all could be so violent.

And he eat not, neither drank: he condemned himself for the past, he confessed, prayed, besought God. But should any say, This was the effect of compulsion: we answer, The same thing happened to Elymas: then how came it that he was not changed? What evidence could be more compulsory than the earthquake at the Resurrection, the report of the soldiers, the other miracles, the seeing Himself risen? But these things do not compel belief, they are calculated to teach it.

Why did not the Jews believe when they were told of these things? That he spoke truth was manifest: for he would not have been changed, had this not happened; so that all were bound to believe. He was not inferior to them that preached the Resurrection, and was more credible, by being all at once converted. He had no intercourse with any of the believers; it was at Damascus that he was converted, or rather before he came to Damascus that this happened to him.

I ask the Jew: Say, by what was Paul converted? He saw so many signs, and was not converted: his teacher Gamaliel was converted, and he remained unconverted. Who convinced him-and not only convinced, but all at once inspired him with such ardent zeal? Wherefore was it, that he wished even to go into hell itself for Christ's sake? The truth of the facts is manifest.

Because he judged himself most harshly over the persecution of the Church, and, grieved, he begged God to be forgiven.

And again it is written concerning Paul, that before he was baptized, and received the Holy Spirit, he neither ate nor drank for three days, nor rose up from his place, because he was lying upon his face praying, and thus he received the Holy Ghost. And he was occupied in fasting and prayer during the whole of the remaining period of his life after his election, even as he himself testifieth everywhere concerning his fasting, and his prayer, and his many tribulations which he bore for the sake of the Gospel.

"And for three days he did not see, and did not eat, and did not drink." Why did he do this? Because he greatly repented of having persecuted the Church, and he grieved, and prayed, and besought God that this might be forgiven him.

What may be the reason that He neither drew any one of high authority and importance, nor caused such to be forthcoming for the purpose of instructing Paul? It was, because it was not meet that he should be induced by men, but only by Christ Himself: as in fact this man taught him nothing, but merely baptized him; for, as soon as baptized, he was to draw upon himself the grace of the Spirit, by his zeal and exceeding earnestness. And that Ananias was no very distinguished person, is plain. For, "the Lord," it says, "spake unto him in a vision, and Ananias answered and said, Lord, I have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem." For if he spoke in objection to Him, much more would he have done so, had He sent an Angel. And this is why, in the former instance, neither is Philip told what the matter is; but he sees the Angel, and then the Spirit bids him go near to the chariot. But observe here how the Lord relieves him of his fear: "He is blind," saith He, "and prayeth, and art thou afraid?"

Why, I ask, did he not bring any one of the great men who was worthy of trust, or hand him over to the instruction of Paul, but Ananias who was one of the seventy? Since he was not to be led by men, but by Christ himself. For this one neither taught him anything, but only baptized him. For having been enlightened at once he was about to draw much grace of the Spirit from zeal and eagerness. From this it must be noted that those dreams ought to be told which are of public benefit, and contribute to piety, whatever has the presence of the Lord or of angels. There are also private dreams which ought not to be spoken. Yet, if the benefit is private to Saul but a strange healing has occurred, the man is again invited to piety; and therefore it ought to have been spoken of as beneficial to all.

Why did Ananias, not being among the most memorable and well-known disciples of the Savior, receive the authority to catechize and heal Paul, who was destined to become such a great preacher of the Gospel? Because Paul was to be instructed in the truths of the faith not by a man, but by Christ Himself. Therefore Ananias baptized and healed him, but did not teach him anything. And that he was not among the very well-known is evident from his apprehension and fear, which is revealed by his words. He was so afraid of persecution from Paul that he was struck with terror and filled with horror when he merely heard his name from the Lord. He did not even pay attention to what was said next: that Saul "is praying," that he saw a vision, that he is blind, and that Ananias is being sent to him in order to do him a kindness and save him.

For he could not see bodily, since he was blind.

"He saw in a vision a man named Ananias," because he could not see in reality, since he was blind.

In the same way Moses also is afraid: so that the words betokened that he was afraid, and shrunk from the task, not that he did not believe. He said, "I have heard from many concerning this man." What sayest thou? God speaketh, and thou hesitatest? They did not yet well know the power of Christ. "And here he hath authority from the chief priests to bind all that call on Thy name." How was that known? It is likely that they, being in fear, made minute enquiries. He does not say this, as thinking that Christ does not know the fact, but, "such being the case, how," says he, "can these things be?" As in fact those in the Gospel say, "Who can be saved?"

And let not any imagine, that Ananias speaks in unbelief of what was told him, as imagining that Christ was deceived: far from it! but affrighted and trembling, he did not even attend to what was said, at hearing the name of Paul. Moreover, the Lord does not tell that He has blinded him: at the mention of his name fear had prepossessed his soul: "see," he says, "to whom Thou art betraying me: 'and hither for this very purpose is he come, to bind all that call upon Thy Name.' I fear, lest he take me to Jerusalem: why dost Thou cast me into the mouth of the lion?" He is terrified, even while he speaks these words; that from every quarter we may learn the energetic character of the man. For that these things should be spoken by Jews, were nothing wonderful: but that these (the believers) are so terrified, it is a most mighty proof of the power of God. Both the fear is shown, and the obedience greater after the fear.

Therefore says Ananias, not as one disbelieving the reports, nor thinking that Christ had been deceived, God forbid! but fearing and trembling. For it was reasonable that, being in fear, they would analyze him to learn what had been determined concerning them (for how else could it be clear to them that he even held authority from the chief priests?), and say, since these things are so, how can these things happen? What then did the Lord, who searches the hearts, testify concerning Paul? He shows that wickedness is not natural to him. [AMMONIUS]

"Here he has authority from the chief priests to bind all." How was this known to them? It was natural for those living in fear to inquire and find out what was being plotted against them. See what fear is like, because it did not allow the name "Paul" to reach his hearing, and he already says: "I am afraid that somehow he might lead me away to Jerusalem."

How much [this] darkness earns! After the loss of his eyesight he sees greater things; fostering faith gives a marvelous example to the ages. Ananias casts out his fury—O strange victory! He whom the Hebrew called Sheep [Ananias] subdues a rapacious wolf. God will be proclaimed to the world by this herald, and pulled from the shadows of the law, under which he was blind, he will bring light into all lands singing about the everlasting Sun. Do not cease, O Saul, to make this day known, in order that the night which is given to you may be filled with the light of many, and you carry your darkness here [in your body] in order that you may be able to purge [the darkness] of the world.

"And Ananias went his way, and entered into the house, and laid his hand upon him, and said." Walking in to Paul, Ananias cleansed his eyes by the imposition of his hand, causing scales to fall off. Paul was baptized in the name of Christ, and was also reinvigorated by the taking of food, for he had been weakened by a three-day fast. Then, having been looked upon by heavenly kindness, growing strong in the Christian doctrine, he preached the word of the Lord in the synagogues: he had been changed for the better. Now after several days, a plot was hatched among the Jews against him too. He was placed in a basket by the disciples and secretly let down from the wall by a rope, and then came to Jerusalem. Having been brought by Barnabas before the apostles, he told them all that had happened to him by a gift of the Lord. Then, joined to them in the most loving fellowship, he preached together with them the Lord Christ whom he had previously thought worthy of persecution. As a result, the unbelieving hurriedly sought to have him killed, but the apostles decided, by a holy arrangement, to send him away to Tarsus. Meanwhile, the whole of Judea and Samaria had peace and grew in the splendor of the Lord.

The Holy Spirit worked immediately and not only changed Paul's blindness to sight but also imparted the seal to his soul, making him a vessel of election to carry the name of the Lord who had appeared to him before kings and the children of Israel; and he fashioned his former persecutor into a herald and a good servant who "from Jerusalem round about as far as Illyricum completed the gospel of Christ."

He sent him then to an old man and determined that he must be instructed by his teaching rather than by his own. Otherwise what might have been rightly done with regard to Paul would have given a bad example of presumption to those who came after him, since each individual would conclude that he too should be trained in similar fashion under the guidance and by the teaching of God alone rather than by the instruction of his elders.

"And Ananias went, and entered into the house, and laid his hands upon him, and said, Brother Saul"-he straightway addresses him as a friend by that name-"Jesus, Who appeared unto thee in the way in which thou camest"-and yet Christ had not told him this, but he learnt it from the Spirit-"hath sent me unto thee, that thou mayest receive thy sight, and be filled with the Holy Ghost."

"Brother Saul, the Lord Jesus"-he saith not, "Who made thee blind," but, "Who appeared with thee in the way, hath sent me unto thee that thou mayest receive thy sight": observe this man also, how he utters nothing boastful, but just as Peter said in the case of the lame man, "Why look ye on us, as though by our own power or holiness we had made him to walk," so here also he saith, "Jesus, Who appeared unto thee." Or, he saith it that the other may believe: and he saith not, He that was crucified, the Son of God, He that doeth wonders: but what? "He that appeared unto thee:" speaking from what the other knew: as Christ also added no more, neither said, I am Jesus, the Crucified, the Risen: but what? "Whom thou persecutest." Ananias said not, "The persecuted," that he may not seem as it were to rave over him, to deride him, "Who appeared unto thee in the way:" and yet He did not visibly appear, but was seen by the things done. And immediately he added, wishing to draw a veil over the accusation: "That thou mayest receive thy sight." I came not to reprove the past, but to bestow the gift: "that thou mayest receive thy sight, and be filled with the Holy Ghost."

But Christ did not say to Ananias: I appeared to him, but he learned this from the Holy Spirit. And indeed he was not seen. Yes, he was seen through works and through the operation. Nor did he say, He who pierced you, turning aside the reproach, but, the one who appeared to you.

Look how much obedience there was after the greatest fear. And so, these words of Ananias were spoken by him not out of unbelief, but out of fear and trembling. "Brother Saul! The Lord Jesus, who appeared to you on the road by which you were traveling, has sent me." He immediately acquaints him with the name of the Lord. And moreover, Christ did not say to Ananias, "I appeared to Saul," but said, "he has been instructed by the Spirit"; and indeed, Jesus Christ did not appear to him personally, but, of course, appeared through deeds and actions. He says "who appeared to you"; he did not say, "who blinded you and turned aside the reproach." He says, "has sent me." This is not my doing, he says. I am a servant of grace. Thus, they could not fabricate anything on their own.

And immediately something like scales fell from his eyes. It is said that the entire body of the dragon is covered with scales. Because the Jews are called serpents and brood of vipers, those who followed their perfidy had covered the eyes of their heart as if with the skin of a serpent. But when the scales fell from his eyes under the hand of Ananias, it was shown in his face that he had already received true light in his mind.

"And immediately there fell from his eyes as it had been scales." Some say this was a sign of his blindness. Why did he not blind his eyes entirely? This was more wonderful, that, with his eyes open, he did not see: which was just his case in respect of the Law, until the Name of Jesus was put on him. With hands laid on, he spake these words. "And immediately there fell from his eyes," etc.: a double blindness is removed.

Scales fell away, showing the sharpness of the blindness, and the undeniability of the healing.

"And immediately something like scales fell from his eyes." The scales fall off and show that the inflammation was severe and that the healing is beyond doubt.

"And he received sight forthwith, and arose, and was baptized. And having taken food, he recovered strength." He was faint, therefore, both from his journey and from his fear; both from hunger, and from dejection of mind. Wishing therefore to deepen his dejection, He made the man blind until the coming of Ananias: and, that he might not imagine the blindness to be only fancy, this is the reason of the scales. He needed no other teaching: that which had befallen was made teaching to him.

And why saith it, "Having taken food, he was strengthened?" Because they that are in such case become relaxed: he had no heart to partake of food before, until he obtained the mighty gifts. It seems to me, that both Paul and Cornelius, at the very instant when the words were spoken, received the Spirit. And yet in this case the giver was no great one. So true is it, that there was naught of man's in the things done, nor aught was done by man, but God was present, the Doer of these things. And at the same time the Lord both teaches him to think modestly of himself, in that He does not bring him to the Apostles who were so admired, and shows that there is nothing of man here. He was not filled, however, with the Spirit which works signs: that in this way also his faith might be shown; for he wrought no miracles.

"Having risen, he was baptized, and having taken food, he was strengthened," because his strength had weakened partly from the journey, partly from fear, partly from hunger, and partly from faintheartedness. Note that he did not venture to take food until he had received the great gifts.