Acts 9:20–31

Paul himself also-after that the Lord spoke to him out of heaven, and showed him that, in persecuting His disciples, he persecuted his own Lord, and sent Ananias to him that he might recover his sight, and be baptized-"preached," it is said, "Jesus in the synagogues at Damascus, with all freedom of speech, that this is the Son of God, the Christ." This is the mystery which he says was made known to him by revelation, that He who suffered under Pontius Pilate, the same is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all, because He became "obedient unto death, even the death of the cross."

"And he was with the disciples which were at Damascus certain days. And straightway in the synagogues he preached Jesus, that He is the Son of God." See, straightway he was a teacher in the synagogues. He was not ashamed of the change, was not afraid while the very things in which he was glorious afore-time, the same he destroyed. Even from his first appearance on the stage here was a man, death-dealing, ready for deeds of blood: seest thou what a manifest sign was here?

"And straightway in the synagogues he preached Jesus"-for he was accurate in the faith-"that this is the Son of God." He did not merely say, "that He is risen"-not this: no, nor "that He liveth": but what? immediately he strictly expounded the doctrine-"that this is the Son of God."

As a learned man he silenced them and would not let them speak, but proved from the Scriptures. That is, reconciling, teaching with gentleness that Jesus is the Christ, the Son of God. [CHRYSOSTOM]

Paul does not say that Jesus is risen, that He is alive, but what? He immediately carefully proves that "He is the Son of God." He immediately became a teacher, because he was not ashamed that a change had occurred in him with regard to what had become clear to him.

"But all that heard him were amazed, and said: Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?" And with this very thing, he put all in fear: for, said they, Hither also is he come for this very thing. They were reduced to utter incredulity. And yet they ought not to have wondered only, but to worship and reverence. "Is not this he," etc. He had not merely been a persecutor, but "destroyed them which called on this Name"-they did not say, "on Jesus;" for hatred, they could not bear even to hear His name-and what is more marvellous still, "and came hither for this purpose," etc. "We cannot say, that he associated with the Apostles before." See by how many witnesses he is confessed to have been of the number of the enemies!

"But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ." As one learned in the Law, he stopped their mouths, and suffered them not to speak. They thought they were rid of disputation in such matters, in getting rid of Stephen, and they found another, more vehement than Stephen.

But Paul not only was not confounded by these things, nor hid his face for shame, but "increased the more in strength, and confounded the Jews," i.e. put them to silence, left them nothing to say for themselves, "proving, that this is very Christ." "Teaching," it says: for this man was a teacher.

"Proving" 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.

"Saul increased all the more in strength and confounded the Jews." The Jews were confounded because the things he had been taught from the Law of Moses, he questioned them about as well. They thought that by getting rid of Stephen, they had rid themselves of these arguments too, but instead they found another disputant, more powerful than Stephen. He, proving this, taught and explained from those Scriptures which were known to them.

The Jews made a council to kill him. But the plot against Paul was known to him; and they watched the gates of the city day and night to kill him. It was not the Jews who kept watch, but the citizens themselves with their king Aretas, as the Apostle himself, who was besieged and escaped, writes to the Galatians. For both Gentiles and Jews, although they disagree among themselves, always agree in the persecution of Christians.

"And after that many days were fulfilled, the Jews took counsel to kill him." The Jews again resort to that valid argument 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.

Therefore "after many days" this happens: viz. the Jews "took counsel to kill him. And their laying await was known of Saul." 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.

The Jews again return to their strongest resolve, but now they no longer seek slanderers and false witnesses, but themselves strive to commit murder. Since they saw that this matter had gained strength, they no longer even bring it to trial.

"But their laying await was known of Saul. And they watched the gates day and night to kill him." 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-that thou mayest learn the energetic character of the man, how he shines even without miracles.

Since he had risen above the wicked, he deserves to escape their ambush while the gates are closed. A basket, which is customarily woven with bulrushes and palms in turn, gives covering to Saul, in glory retaining an allegory of the church, for there is always contained in it the bulrush, by the waters [of baptism], and the palm, by the crowns [of martyrdom]. The wave of baptism and the blood of martyrdom promote the church. Not long since, the food produced beneath the tooth began to swell the insides of seven baskets while the multitude was feeding; Scripture truly proclaims that number of churches in the world, inasmuch as the Spirit is the working force thus present in them and virtue marks their names, although we, however, sing the praises of one church in them all. Therefore the visible form [the basket] protects the man; he himself serves it as a soldier [and] as a vessel [of election] remaining in the Vessel [Christ], and with him as General he escapes safely from the enemy, a commander who conquers for him in all battles.

He would not have fled from the snares laid for him by the prince, his persecutor, except that he wished to save himself for others who needed him, and that is why he said, "But I am pulled between the two: having a desire to be dissolved and to be with Christ, a thing by far the better; but to abide still in the flesh is needful for you."

But his disciples took him by night. That is, the disciples of Christ. For in Greek, there is no addition of "his", but only "disciples" so that they are understood generally as disciples of Christ or the Church. For Paul had not yet been read as having made disciples but only as having confounded the Jews who lived in Damascus.

They let him down through the wall, lowering him in a basket. This kind of escape is still preserved in the Church today when someone, surrounded by the snares of the ancient enemy or the traps of this world, is not saved by his hope and faith. For the wall of Damascus, which is interpreted as drinking blood, is the adversity of the world. King Aretas, who is interpreted as descent, is understood as the devil. The basket, which is usually made of rushes and palm leaves, signifies the conjunction of faith and hope. For the rush signifies the greenness of faith, and the palm signifies the hope of eternal life. Therefore, whoever sees himself surrounded by the wall of adversity, let him quickly ascend by the basket of virtues by which he may escape.

He does as a soldier does who, shut up in a narrow space, flees to mor open terrain in order to slay the more.

"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.

"Then the disciples," etc. Of this occurrence he says: "The ethnarch of Aretas the king kept the city of the Damascenes with a garrison, desiring to apprehend me." But observe the Writer here, 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 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." The very fact that he had been slower to come than the rest made him more zealous: for "to whom much is forgiven" the same will love more, so that the later he came, the more he loved: and having done ten thousand wrongs, he thought he could never do enough to cast the former deeds into the shade.

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.

But they plotted to kill him; Saul, however, escaped from the wall in a basket through his disciples, and was preserved as a fugitive. Note that he was already gaining disciples, therefore he was wholly inflamed and filled with preaching, and it made him more eager to come later. For though he longed to depart from here, yet he also loved the salvation of people; therefore he often planned such things, keeping himself for the proclamation, and did not refuse to use human means when the occasion demanded. [2 CLEMENT]

"But the disciples took him by night and let him down through the wall in a basket." Notice that Paul is saved not by grace, but by human wisdom, so that you may learn that the virtue of a man shines even without miracles.

When he had come to Jerusalem, he tried to join the disciples. Let us not believe that he came to the apostles in Jerusalem immediately after being baptized, but as he himself wrote to the Galatians, first he went to Arabia and then returned again to Damascus. Then after three years, coming to Jerusalem, he saw Peter and stayed with him for fifteen days. But he did not see any other of the apostles, except James the brother of the Lord. And then, as Luke also follows, he came into the regions of Syria and Cilicia. Whether he endured the plots in Damascus the first or second time is not easily evident. For it can also be understood the second time since it is said that after many days were fulfilled, the Jews made a plot to kill him. Therefore, it seems that Luke omits Arabia because he did not preach there, according to what he himself later said to King Agrippa: because I preached first in Damascus, and in Jerusalem, and throughout all the region of Judea, and to the Gentiles.

When he had come to Jerusalem, he tried to join the disciples. In this verse, in Greek, the name Paul is applied: "When Paul had come to Jerusalem," not because at that time he was yet called so, before he converted Sergius Paulus, the proconsul of Cyprus, to the faith of Christ, but he is now called by anticipation in this way, the blessed Luke speaking opportunely: to indicate beforehand that he was to be called Paul, when he first came to Jerusalem after his conversion, and was said to be joined to the apostles, so that where a little earlier he had exited as a proud persecutor of the Church, he now entered as a humble protector of the Church. For since in Latin "paulum" means "little," rightly did he prefer to be called Paul, who did not cease to remain humble amid the greatest works of virtue. Nor is it to be thought that Paul or Peter are Hebrew words, but rather Latin or Greek words, since it is certain Hebrews do not have the letter p in any way.

"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.

"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.

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. There, Paul says, "And none of the Apostles saw I;" but here, it is said Barnabas "brought him to the Apostles." 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." Or, he does not speak of this visit, but passes it by, so that the order is, "I went into Arabia, then I came to Damascus, then to Jerusalem, then to Syria:" or else, again, that he went up to Jerusalem, then was sent to Damascus, then to Arabia, then again to Damascus, then to Caesarea. Also, the visit "after fourteen years," probably, was when he brought up the alms to the brethren together with Barnabas (Gal. ii. 1): or else he means a different occasion (Acts xi. 30). For the Historian for conciseness, often omits incidents, and condenses the times. Observe how unambitious the writer is, and how he does not even relate that vision, but passes it by. "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. "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.

It is worth questioning here how, on the one hand, in the Epistle to the Galatians he says that I did not go up to Jerusalem, but to Arabia and Damascus, and after three years to Jerusalem, and that he saw Peter and that he saw none of the other apostles. (Gal. 1:16-17) Yet here, on the other hand, he says that Barnabas led him to the apostles. Now when he says in the Epistle to the Galatians that he did not go up, he means that he did not go up to talk. For he says, "I did not talk with them nor did I go up to Jerusalem." If this is not what he means, it is clear that the plot in Damascus did not occur immediately after his believing, but after his return from Arabia three years later. If this is also not the meaning, then although he did not go to the apostles he tried to attach himself to the disciples, tempering himself as a teacher rather than as a disciple. But Barnabas brings him to the apostles and relates what he had seen and how bold he was. For this reason he says that he went, to go to the apostles before me; I went away; at any rate I learned nothing from them. He took this ascent so as to be therefore, that he went away into Arabia, then he came to Damascus, then to Jerusalem, then to Syria. Or if not this in that order, that again he went up to Jerusalem, then was sent to Damascus, then to Arabia, then again to Damascus, then to Caesarea. And then after fourteen years he went up again to Jerusalem, perhaps when he brought the brothers along with Barnabas. If not this, the author gives another reckoning of the time. For the historian Luke also shortens many things and gathers together many periods. But it seems to me that Barnabas was from the first a friend to him, a man of such fair and exceedingly kind character; therefore also he was called son of consolation by name; therefore he became approachable to the man. [CHRYSOSTOM]

"Saul arrived in Jerusalem and tried to join the disciples." Having escaped the danger, he not only does not hide, but on the contrary goes where they were persecuted the most. And notice that he even seeks out the disciples of the Savior—so completely was he inflamed and overflowing with zeal for preaching, and the fact that he came to Christ later than the others made him even more zealous. A perplexity may justly arise as to how the Apostle Paul says in his epistle: "I did not go to Jerusalem… but I went to Arabia, and returned again to Damascus. Then after three years I went to Jerusalem to see Peter… But of the other apostles I saw none, except James, the Lord's brother" (Gal. 1:17–19), while here it is said that he came to Jerusalem and Barnabas brought him to the apostles. So then, either in the Epistle to the Galatians the Apostle Paul said "I did not go" in the sense that he went not in order to submit his teaching for the apostles' approval, or else, if this is not the case, one must allow the supposition that the plot against him in Damascus was made not immediately after his conversion to the Christian faith, but after his return from Arabia, three years after his conversion. And thus his journey to Jerusalem took place. So then, he did not go to the apostles, but "tried to join the disciples." This he did, being at once both a teacher and a disciple. Or else Paul in the Epistle to the Galatians does not speak of this journey to Jerusalem, because his historian condenses much and combines events that occurred at different times. "He tried," says Luke, "to join the disciples." He went to them not boldly, but with timidity. "All were afraid of him, not believing that he was a disciple." The disciples were afraid, of course, while the apostles did not believe in his conversion, because for human understanding it is truly incredible that such a fervent persecutor would turn into a preacher.

But Barnabas took him and brought him to the apostles. This is that Barnabas, a Cypriot by race, a Levite, who is said above to have brought the price of his field and laid it at the feet of the apostles.

But Barnabas took him and brought him to the apostles, and narrated to them how he had seen the Lord on the way, etc. When these things were done, and to which apostles Barnabas brought Paul, Paul himself shows, writing to the Galatians: But when it pleased Him who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, and so forth, until he says: Then after three years I went up to Jerusalem to see Peter, and stayed with him fifteen days. But I saw none of the other apostles except James, the Lord's brother (Galatians 1). Therefore what Luke subsequently says: And he was with them entering and departing out of Jerusalem, it is credible that this was acted during the fifteen days which he asserts himself to have stayed with Peter and James. And as for what follows, he himself in the Epistle says: Then I went into the regions of Syria and Cilicia (Galatians 1), and how this happened Luke thus subsequently insinuates saying:

"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.

"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.

That Barnabas was a gentle and condescending man is evident both from this and from what was done by him after this. Perhaps he had known Paul even before, being his friend. To which apostles did he bring Paul? Perhaps to Peter and James, of whom Paul himself also speaks in the Epistle to the Galatians, saying that he knew them. Pay attention to Paul: he does not go to the apostles, as a man who thinks humbly of himself, but goes to the disciples, as if he too were only a disciple. But Barnabas leads him to the apostles as well and tells of what boldness Paul had.

"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.

"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.

He also spoke and disputed with the Greeks. It is noted that he taught Greeks in Jerusalem and Jews in Damascus, which is a city of the Gentiles, lest perhaps it signifies that Gentiles are to be helped into the city of God and Jews are to fall into the perfidy of the Gentiles. As Isaiah says: And Lebanon shall be turned into Carmel, and Carmel shall be counted as a forest (Isaiah 29).

And he spoke and disputed against the Greeks, but they sought to kill him. When the brethren knew of it, they brought him down to Caesarea, and sent him forth to Tarsus. For Tarsus is a city of Cilicia, and Caesarea Philippi is also a city of Syria. And when he adds: But he was unknown by face to the churches of Judea, which were in Christ; they had only heard, that he who once persecuted us now preaches the faith which once he ravaged (Galatians 1). This is what Luke had previously stated, that he attempted to join the disciples, and they were all afraid of him, not believing that he was a disciple, until they learned from Barnabas narrating it. Therefore, since it is established that Paul came to Jerusalem after three years of his conversion, and was associated with the number of the apostles, still being, as he himself writes, unknown by face to the churches of Judea, which were in Christ, they are greatly mistaken who following apocryphal books think that in the second year after the Lord's passion, he was already ordained as an apostle to the Gentiles with Barnabas.

"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.

He says "Hellenists" of those speaking in Greek, and very wisely. For the others, that is, the native Jews, did not even wish to see him. [CHRYSOSTOM]

"He also spoke and disputed with the Hellenists," or with those Jews who spoke Greek. Because the other Hebrews, hardened, could not even look at him, or rather, they even resolved to kill him.

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.

"Brethren, having learned of this, sent him off to Caesarea." Frightened by what had happened to Stephen, they send him to Caesarea, and then also to Tarsus, so that he might both teach there and be safe, as in his own homeland, because the Jews did not rage against others as they did against him. For they already knew the other apostles, and the fury directed against them had already weakened over time; they also knew how they often found protection for themselves and what respect they enjoyed among the people.

Indeed, the Church had peace throughout all Judea and Galilee and Samaria. Where it is said in Latin "throughout all," in Greek it is καθ' ὅλης. Hence, it should be noted that the Church is called Catholic because it is spread throughout the whole world and abides in one peace.

And it was filled with the consolation of the Holy Spirit, or it was multiplied, as it is written in Greek. For what we say as "consolation," in Greek it is παρακλήσει: whence it is clearly evident that the Holy Spirit is called the Paraclete because, enlightening the hearts of the faithful, He multiplies the Church throughout the whole world and fills it with His grace.

"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.

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.

He is about to say that Peter went down from there; so that you may not think this a cause for alarm, he prefaced it by saying that the churches enjoyed peace. For when the height of the persecution was on, the apostles stayed in Jerusalem; but when there was peace, they preached also to the other places.

"The churches throughout all Judea, Galilee, and Samaria had peace." Luke wants to say that Peter came from there. So, lest you think that he did this out of fear, he first said that these churches had peace, because when there was the height of hostility in Jerusalem, the apostles remained in it, but when peace came there, they went out to preach in other places as well.