Homily 20 — Acts 9, verses 10 to 25

“And there was a certain disciple at Damascus named Ananias, and the Lord said to him in a vision, ‘Ananias.’ And he said, ‘Here I am, Lord.’ And the Lord said to him, ‘Get up and go to the street called Straight, and ask at the house of Judas for a man of Tarsus called Saul. For look, he is praying, and he has seen in a vision a man named Ananias coming in and laying his hand on him, so that he may receive his sight.’” [a]

Why did the Lord not bring in someone of high rank and standing, or put forward such a person to instruct Paul? Because it was not right for him to be won over by human beings, but only by Christ himself. And in fact this man taught him nothing; he only baptized him. For as soon as he was baptized, he was to draw the grace of the Spirit to himself by his own zeal and his great earnestness. And that Ananias was not a very distinguished person is plain.

For “the Lord,” it says, “spoke to him in a vision, and Ananias answered and said, ‘Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem’” (verse 13). If he raised objections to the Lord himself, he would have done so much more if the Lord had sent an angel. That is also why, in the earlier case, Philip is not told what the matter is either: he sees the angel, and then the Spirit tells him to go up to the chariot. But notice here how the Lord relieves him of his fear: “He is blind, and he is praying, and you are afraid?” Moses, too, is afraid in the same way. So his words show that he was afraid and shrank from the task, not that he did not believe. He said, “I have heard from many about this man.” What are you saying? God speaks, and you hesitate? They did not yet know the power of Christ well. “And here he has authority from the chief priests to bind all who call on your name.”

(Verse 14.) How did he know that? It is likely that, being afraid, they had made careful inquiries. He does not say this because he thinks Christ does not know the fact. He means, “Since that is how things stand, how can this be?” — just as those in the Gospel say, “Who can be saved?” (Mark 10, verse 26). This is done so that Paul may believe the one who is coming to him. “He has seen in a vision”: it has shown him beforehand. “He is praying,” says the Lord: do not be afraid. And notice: he does not speak to him of the success he has won, teaching us not to speak of our own achievements. Even though he saw him afraid, for all that he did not mention it. “You will not be disbelieved. ‘He has seen in a vision a man named Ananias.’” That is why it was “in a vision”: because he was blind. And not even how exceedingly wonderful the thing was could take hold of the disciple’s mind, so greatly was he afraid. But notice: Paul was blind, and in this way the Lord restored him to sight.

“But the Lord said to him, ‘Go, for he is a chosen vessel of mine, to carry my name before the Gentiles and kings and the children of Israel. For I will show him how much he must suffer for my name’s sake’” (verses 15 and 16).

“Not only will he be a believer; he will even be a teacher, and he will show great boldness, ‘before Gentiles and kings.’” That is how far the teaching will spread! He speaks so that, just as he astonished Ananias by the first thing, he might startle him even more by the second.

“And Ananias went and entered the house, and laid his hands on him, and said, ‘Brother Saul’” — at once he addresses him by that name, as a friend — “‘Jesus, who appeared to you on the road by which you came’” — and yet Christ had not told him this; he learned it from the Spirit — “‘has sent me to you, so that you may receive your sight and be filled with the Holy Spirit’” (verse 17). As he said this, he laid his hands on him. “And immediately something like scales fell from his eyes” (verse 18). 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 (verse 8). And that was exactly his condition with regard to the Law, until the name of Jesus was put on him. “And he received his sight at once, and got up and was baptized; and when he had taken food, he regained his strength” (verse 19).

So he was faint, both from his journey and from his fear, both from hunger and from dejection of mind. And so, wishing to deepen his dejection, the Lord made the man blind until Ananias came; and so that he would not imagine the blindness had been only in his mind, that is the reason for the scales. He needed no other teaching: what had happened to him became his teaching. “And for some days he was with the disciples at Damascus. And immediately he proclaimed Jesus in the synagogues, that he is the Son of God” (verse 20).

See, at once he was a teacher in the synagogues! He was not ashamed of the change; he was not afraid, even while he was tearing down the very things in which he had once been glorious. From his very first entrance onto the stage, here was a man dealing death, ready for deeds of blood. Do you see what a clear sign this was? And by this very thing he put everyone in fear, for they said, “He has come here too for this very purpose.” “And all who heard him were amazed and said, ‘Isn’t this the man who destroyed those in Jerusalem who called on this name, and came here for that purpose, to bring them bound to the chief priests?’ But Saul grew all the more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ” (verses 21 and 22). As one learned in the Law, he stopped their mouths and would not let them speak. They thought they had rid themselves of arguments over such matters by getting rid of Stephen, and they found another, more forceful than Stephen.

But let us look at what concerns Ananias. The Lord did not say to him, “Talk with him and instruct him in the faith.” For if he did not persuade him when he said, “He is praying, and has seen a man laying his hands on him” (verses 11 and 12), much less would he have done so had he said that. So that Saul will not disbelieve you, “he has seen in a vision.” Notice how in the earlier case Philip, too, is not told everything at once. “Do not be afraid,” he says, “for this man is a chosen vessel of mine” (verse 15). He more than fully freed him from his fear, if it is really the case that this man will be so zealous in our cause as even to suffer many things. And he is rightly called a “vessel,” that is, an instrument, for reason shows that evil is not a matter of nature. “A chosen vessel,” he says, for we choose what has been tested and approved. [c]

And let no one imagine that Ananias speaks from disbelief in what he was told, as though he thought Christ had been deceived. Far from it! He was frightened and trembling, and at hearing the name of Paul he did not even pay attention to what was said. Besides, the Lord does not tell him that he has blinded him. At the mention of his name, fear had already taken hold of his soul: “See to whom you are handing me over! ‘He has come here for this very purpose, to bind all who call on your name.’ I am afraid he will take me off to Jerusalem. Why are you throwing me into the lion’s mouth?” He is terrified even while he speaks these words, so that from every side we may learn the man’s force of character. For it would be nothing remarkable for Jews to say such things; but that the believers are so terrified is the mightiest proof of the power of God. His fear is shown, and his obedience after the fear is all the greater.

For there was indeed need of strength. Since he says, “a chosen vessel,” so that you may not imagine that God is to do everything, he adds, “to carry my name before Gentiles and kings and the children of Israel.” Ananias has heard what he most wanted to hear: that Saul will take his stand against the Jews too. This, above all, gave him courage. “For I,” he says, “will show him how much he must suffer for my name’s sake.” At the same time this is also said to put Ananias to shame: if the man who was so frenzied is to suffer everything, and you are not willing even to baptize him! “Very well, let him stay blind.” That is why he says these words. “He is blind. Why do you tell me to open his eyes at all, so that he can bind people again?” “Do not fear the future. He will use that opening of his eyes not against you, but for you.” (These words answer the saying, “so that he may receive his sight,” verse 12.) “For not only will he do you no harm; he ‘will suffer many things.’”

And what is truly wonderful is that he will first know “how much he must suffer,” and only then take the field against the dangers. “Brother Saul, the Lord Jesus” — he does not say, “who made you blind,” but — “who appeared to you on the road, has sent me to you, so that you may receive your sight” (verse 17). Notice this man too, how he says nothing boastful. Just as Peter said in the case of the lame man, “Why do you look at us, as though we had made him walk by our own power or holiness?” (Acts 3, verse 12), so here too he says, “Jesus, who appeared to you.” [f]

Or he says it so that the other may believe. And he does not say, “He who was crucified, the Son of God, he who does wonders.” But what? “He who appeared to you” — speaking from what the other knew, just as Christ too added nothing more, and did not say, “I am Jesus, the Crucified, the Risen.” But what? “Whom you are persecuting.” Ananias did not say, “the one you persecuted,” so that he would not seem to gloat over him and mock him, but, “who appeared to you on the road.” And yet the Lord did not appear to his eyes; he was seen through what was done. And at once Ananias added, wishing to draw a veil over the charge, “so that you may receive your sight.” “I have not come to rebuke the past, but to bestow the gift — “so that you may receive your sight and be filled with the Holy Spirit.” He spoke these words with his hands laid on him. “And immediately there fell from his eyes,” and so on (verse 18). A double blindness is removed. And why does it say, “When he had taken food, he regained his strength” (verse 19)? Because people in that state grow weak. He had no heart to eat before, until he had received the mighty gifts. [g]

It seems to me that both Paul and Cornelius received the Spirit at the very instant the words were spoken. And yet here the giver was no great person. So true is it that there was nothing human in what was done, and nothing was done by a human being; God was present, the one who did these things. And at the same time the Lord both teaches Paul to think modestly of himself, by not bringing him to the apostles who were so admired, and shows that there is nothing human here. He was not, however, filled with the Spirit that works signs, so that in this way too his faith might be shown, for he worked no miracles.

“And immediately,” it says, “he proclaimed Jesus in the synagogues” (verse 20) — not that he is risen, not this; no, nor that he lives. But what? At once he set out the teaching with precision: “that this is the Son of God. And all who heard him were amazed,” and so on (verse 21). They were reduced to utter disbelief. And yet they ought not only to have wondered, but to have worshiped and revered. “Isn’t this the man,” and so on. He had not merely been a persecutor; he “destroyed those who called on this name.” They did not say, “on Jesus,” for in their hatred they could not bear even to hear his name. And what is more marvelous still: “and came here for this purpose,” and so on. “We cannot say that he kept company with the apostles before.” See by how many witnesses he is admitted to have been one of the enemies!

But Paul was not only not thrown into confusion by these things, and did not hide his face for shame; he “grew all the more in strength and confounded the Jews” (verse 22) — that is, put them to silence and left them nothing to say for themselves — “proving that this is the Christ.” “Teaching,” it says, for this man was a teacher. [i]

“And when many days had passed, the Jews plotted together to kill him” (verse 23). The Jews fall back once more on that strong argument of theirs. They are not now looking for false accusers and false witnesses; they cannot wait for these now. What do they do? They set about it themselves. For as they see the movement growing, they do not even bother with the form of a trial. “But their plot became known to Saul. And they watched the gates day and night to kill him” (verse 24). For this was more unbearable to them than the miracles that had taken place, than the five thousand, the three thousand — than everything, in short.

And notice how he is rescued, not by miraculous grace but by human wisdom — not as the apostles were (Acts 5, verse 19) — so that you may learn the man’s force of character, how he shines even without miracles. “Then the disciples took him by night” — so that the matter would not be suspected — “and let him down by the wall in a basket” (verse 25). What then? Having escaped such a danger, does he run away?

By no means! He goes where he stirred them to still greater rage. [k]

“And immediately he proclaimed Jesus in the synagogues” — for he was exact in the faith — “that this is the Son of God. But all who heard him were amazed,” and so on, for indeed it was beyond belief. “But Saul grew stronger,” and so on. So “after many days” this happens: namely, the Jews “plotted to kill him. And their plot became known to Saul” (verses 22 to 24). What does this mean? It is likely that for a while he did not choose to leave the place, though perhaps many begged him to; but when he learned of the plot, then he gave his disciples leave. For he had disciples immediately.

“Then the disciples,” and so on (verse 25). Of this event he himself says, “The governor under King Aretas guarded the city of the Damascenes with a garrison, wanting to arrest me” (Second Corinthians 11, verse 32). But notice the writer here: he does not tell the story for show, to display what an important person Paul was, by saying, “For they stirred up the king,” and so forth. He says only, “Then the disciples took him by night and let him down by the wall — in a basket.” For they sent him out alone, with no one else. And they did well to do this, since the result was that he presented himself to the apostles in Jerusalem.

Now they sent him out as someone bound to look after his safety by running away. But he did just the opposite: he leaped into the midst of those who were raging against him. This is what it is to be on fire; this is to be truly fervent! From that day on he knew all the commands the apostles had heard: “Unless a man takes up his cross and follows me” (Matthew 10, verse 38). The very fact that he had come later than the others made him more zealous. For the one “to whom much is forgiven” (Luke 7, verse 47) will love more; so the later he came, the more he loved. And having done countless wrongs, he thought he could never do enough to cast his former deeds into the shade. “Proving,” it says (verse 22) — that is, teaching with mildness. And notice: they did not say to him, “You are the one who destroyed them; why have you changed?” For they were ashamed; they said it among themselves. For he would have answered them, “This very thing ought to teach you,” as in fact he does argue in his speech before Agrippa. Let us imitate this, my friend. Let us carry our souls in our hands, ready to face every danger. [m]

His fleeing from Damascus was no cowardice: he was saving himself for the preaching. Had he been a coward, he would not have gone to Jerusalem, and would not immediately have begun teaching; he would have eased off somewhat from his intensity, for he had been taught by what happened to Stephen. He was no coward, but he was also prudent, a careful steward of himself.

So he did not think it a great thing to die for the sake of the good news unless he could do it to great advantage. He was willing not even to see Christ, whom he longed most of all to see, while the work of his stewardship among people was not yet complete (Philippians 1, verses 23 and 24). Such ought to be the soul of a Christian. From his very first appearance, from the very outset, Paul’s character showed itself. Even before this, even in the things he did “not according to knowledge” (Romans 10, verse 2), it was not by human reasoning that he was moved to act as he did. For if, so long afterward, he was content not to depart, how much more at the beginning of his trading voyage, when he had only just left the harbor!

Christ leaves many things to be done by ordinary human wisdom, so that we may learn that his disciples were human beings, and that not everything everywhere was to be done by grace. Otherwise they would have been mere motionless logs; but in many things they managed matters themselves. This is no less than martyrdom: to shrink from no suffering for the salvation of the many.

Nothing delights God as much as this. I will say again what I have often said, and I repeat it because I want it so very much. Christ too did the same when he spoke about forgiveness: “When you pray, forgive, if you have anything against anyone” (Mark 11, verse 25). And again he said to Peter, “I do not say to you, forgive up to seven times, but up to seventy times seven” (Matthew 18, verse 22). And he himself, in fact, forgives the wrongs done against him. So we too speak of this constantly, because we know that this is the very goal of Christianity. Nothing is colder than a Christian who does not care about the salvation of others. [o]

You cannot plead poverty here, for the woman who put in the two small coins will be your accuser (Luke 21, verse 1). And Peter said, “Silver and gold I have none” (Acts 3, verse 6). And Paul was so poor that he often went hungry and lacked the food he needed. You cannot plead low birth, for they too were men of humble station, born of humble parents. You cannot claim lack of education, for they too were “uneducated men” (Acts 4, verse 13). Even if you are a slave, and a runaway slave at that, you can do your part, for Onesimus was one. Yet see what Paul calls him, and to what great honor he raises him: “so that he may share with me,” he says, “in my chains” (Philemon, verse 13). You cannot plead ill health, for Timothy was often ill; the apostle says, “Use a little wine for your stomach’s sake and your frequent illnesses” (First Timothy 5, verse 23).

Everyone can benefit his neighbor, if he is willing to do his part. Don’t you see the trees that bear no fruit, how sturdy they are, how beautiful, how large, how smooth, how tall? But if we had a garden, we would much rather have pomegranates or fruitful olive trees. For the others are there to delight the eye, not for use, and the use in them is small. Such are the people who consider only their own interest. No, not even such, since these people are fit only for burning, while those trees are useful both for building and for the safety of those inside. Such too were those virgins: chaste, yes, and decent and modest, but useful to no one (Matthew 25, verse 1). That is why they are burned. Such are those who have not fed Christ. [q]

For notice that none of these are charged with sins of their own, such as sexual immorality or perjury; in short, with no sin at all except having been of no use to anyone else. Such was the man who buried his talent: his life was blameless, but he was of no use to anyone else (Matthew 25, verse 25). How can such a person be a Christian? Tell me: if yeast mixed into the flour did not change the whole into its own nature, would it be yeast? Again, if a perfume gave off no fragrance to those who came near it, could we call it a perfume?

Do not say, “I cannot bring others to become Christians.” If you are a Christian, it cannot be otherwise. For just as the natural properties of things cannot be contradicted, so it is here: this belongs to 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 or light than for a Christian not to send out light; it is easier for light to be darkness than for this to happen. Do not tell me it is impossible; the opposite is what is impossible. Do not insult God. If we once set our own affairs in right order, the other will certainly follow as a natural and necessary consequence. The light of a Christian cannot be hidden; a lamp so plain to see cannot be concealed.

Let us not be careless. For just as the profit from virtue reaches both ourselves and those who are benefited by it, so from vice there is a double loss, reaching both ourselves and those who are injured by it. Suppose there is some ordinary man who has suffered countless wrongs from someone, and no one takes his side; yet let that man still repay him with kindness. What teaching could be as powerful as this? What words, what appeals could equal it? What anger would it not be enough to quench and soften? Knowing these things, then, let us hold fast to virtue, knowing that it is not possible to be saved in any other way than by passing through this present life doing these good works, so that we may also obtain the good things 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, and honor, now and always, and forever and ever. Amen.