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1 And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2 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. 3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. 6 And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8 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. 9 And he was three days without sight, and neither did eat nor drink. 10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. 11 And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, 12 And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. 13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: 14 And here he hath authority from the chief priests to bind all that call on thy name. 15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16 For I will shew him how great things he must suffer for my name's sake. 17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. 18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. 19 And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. 20 And straightway he preached Christ in the synagogues, that he is the Son of God. 21 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? 22 But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. 23 And after that many days were fulfilled, the Jews took counsel to kill him: 24 But their laying await was known of Saul. And they watched the gates day and night to kill him. 25 Then the disciples took him by night, and let him down by the wall in a basket. 26 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. 27 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. 28 And he was with them coming in and going out at Jerusalem. 29 And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. 30 Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus. 31 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. 32 And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda. 33 And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy. 34 And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately. 35 And all that dwelt at Lydda and Saron saw him, and turned to the Lord. 36 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. 37 And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. 38 And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. 39 Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them. 40 But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. 41 And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. 42 And it was known throughout all Joppa; and many believed in the Lord. 43 And it came to pass, that he tarried many days in Joppa with one Simon a tanner.
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[AD 220] Tertullian on Acts 9:1
That point excepted, he bad sufficiently learnt and believed "the Nazarene" to be "the Lord, the Son of God."

Source: On Baptism
[AD 373] Ephrem the Syrian on Acts 9:1-2
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.

Source: HOMILY ON OUR LORD 34
[AD 585] Cassiodorus on Acts 9:1-2
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.

Source: EXPOSITION OF THE PSALMS 53.9
[AD 585] Cassiodorus on Acts 9:1
"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.

Source: Complexiones on the Acts of the Apostles
[AD 735] Bede on Acts 9:1
Saul, still breathing threats and murder against the disciples of the Lord. Evidently present by afflicting with murders, and deterring the absent with threats.

Source: Commentary on Acts
[AD 220] Tertullian on Acts 9:2
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.

Source: On Prayer
[AD 220] Tertullian on Acts 9:3
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.

Source: Against Marcion Book V
[AD 373] Ephrem the Syrian on Acts 9:4
The One who conquered persecutors [here] below and reigns over angels [in heaven] above spoke from above in a humble voice. The One who on earth pronounced ten woes against his crucifiers, above pronounced not a single woe against Saul, his persecutor. Our Lord pronounced woes against his crucifiers to teach his disciples not to flatter their killers. Our Lord spoke humbly from above so that the leaders of his church would speak humbly.

Source: HOMILY ON OUR LORD 26.1
[AD 379] Basil of Caesarea on Acts 9:4
For it is written, “And when all things are made subject to him, then the Son himself will also be made subject to him who subjected all things to him.” Do you not fear, O man, the God who is called unsubjected? For he makes your subjection his own, and, because of your struggle against virtue, he calls himself unsubjected. Thus, he even said at one time that he himself was the one persecuted; for he says, “Saul, Saul, why do you persecute me?” when Saul was hastening to Damascus, desiring to put in bonds the disciples of Christ. Again, he calls himself naked, if anyone of his brothers is naked. “I was naked,” he says, “and you covered me.” And still again, when another was in prison, he said that he himself was the one imprisoned. For he himself took up our infirmities and bore the burden of our ills. And one of our infirmities is insubordination, and this he bore. Therefore, even the adversities that happen to us the Lord makes his own, taking upon himself our sufferings because of his fellowship with us.

Source: LETTER 8
[AD 430] Augustine of Hippo on Acts 9:4
How can we show that he is there and that he is also here? Let Paul answer for us, who was previously Saul.… First of all, the Lord’s own voice from heaven shows this: “Saul, Saul, why are you persecuting me?” Had Paul climbed up to heaven then? Had Paul even thrown a stone at heaven? It was Christians he was persecuting, them he was tying up, them he was dragging off to be put to death, them he was everywhere hunting out of their hiding places and never sparing when he found them. To him the Lord said, “Saul, Saul.” Where is he crying out from? Heaven. So he’s up above. “Why are you persecuting me?” So he’s down below.

Source: SERMON 122.6
[AD 735] Bede on Acts 9:4
Saul, Saul, why do you persecute me? He did not say: Why do you persecute my members? but why do you persecute me? because he still suffers the unrighteous in his own body, which is the Church. He even declares that benefits bestowed upon his members are done unto him when he says: I was hungry, and you gave me something to eat (Matt. 25). And he added in explanation: As long as you did it to one of the least of these my brothers, you did it to me (Ibid.).

Source: Commentary on Acts
[AD 258] Cyprian on Acts 9:5
For consider what glory it is to set aside the lusts of this life, and to oppose a mind withdrawn from all commerce with nature and the world, to all the opposition of the adversary, and to have no dread of the cruelty of the torturer; that a man should be animated by the suffering whereby he might be believed to be destroyed, and should take to himself, as an enhancement of his strength, that which the punisher thinks will aggravate his torments. For although the hook, springing forth from the stiffening ribs, is put back again into the wound, and with the repeated strokes of the whip the returning lash is drawn away with the rent portions of the flesh; still he stands immoveable, the stronger for his sufferings, revolving only this in his mind, that in that brutality of the executioners Christ Himself is suffering more in proportion to what he suffers. For since, if he should deny the Lord, he would incur guilt on His behalf for whom he ought to have overcome, it is essential that He should be seen to bear all things to whom the victory is due, even in the suffering.

Source: Pseudo-Cyprian On the Glory of Martyrdom
[AD 407] John Chrysostom on Acts 9:5
The eunuch was on the road and Paul was on the road, but the latter was drawn by no other than Christ himself, for this was too great a work for the apostles. It was great indeed that with the apostles at Jerusalem and no one of authority at Damascus, he returned from there converted. And those at Damascus knew that he had not come from Jerusalem converted, for he brought letters that he might place the believers in chains. Like a consummate physician, Christ brought help to him, once the fever reached its height. It was necessary that he should be quelled in the midst of his frenzy, for then especially he would fall and condemn himself as one guilty of dreadful audacity.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 19
[AD 735] Bede on Acts 9:5
I am Jesus, whom you are persecuting. He did not say: I am God, I am the Son of God, but he says: Accept the weakness of my humility and lay down the scales of your pride.

Source: Commentary on Acts
[AD 397] Ambrose of Milan on Acts 9:6
Although Paul was struck and taken up and was terrified because blindness had befallen him, still he began to come near when he said, “Lord, what will you have me do?” For that reason he is called the youngest by Christ, so that he who was called to grace could be excused from the guilt of his hazardous years. Yes, Christ saw him when the light shone round him; because young people are recalled from sin more by fear than by reason, Christ applied the goad and mercifully admonished him not to kick against it.

Source: JOSEPH 10.58
[AD 735] Bede on Acts 9:6
Rise and enter the city, and you will be told what you must do. He did not immediately show him what was to be done but advised that it would be heard later in the city, so that he would stand more firmly in good things as he had previously fallen completely from his former error.

Source: Commentary on Acts
[AD 373] Ephrem the Syrian on Acts 9:8
[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.

Source: HOMILY ON OUR LORD 26.2
[AD 397] Ambrose of Milan on Acts 9:8
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.”

Source: ON THE PATRIARCHS 12.58
[AD 407] John Chrysostom on Acts 9:8
the spoils of the devil (τὰ σκεύη αὐτοὕ), his goods Matthew 13:29, 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! And for three days he neither did eat nor drink, being blinded.
[AD 735] Bede on Acts 9:8
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.

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 9:9
“And for three days neither did he 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?

Source: HOMILIES ON THE ACTS OF THE APOSTLES 19
[AD 735] Bede on Acts 9:9
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.

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 9:10-25
"And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said to him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prays, and has seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight."

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 (φωτισθείς), 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, "spoke unto him in a vision, and Ananias answered and said, Lord, I have heard by many of this man, how much evil he has done to Your saints at Jerusalem." [Acts 9:13] 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," says He, "and prays, and are you afraid?" 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, have heard from many concerning this man. What do you say? God speaks, and you hesitate. They did not yet well know the power of Christ. "And here he has authority from the chief priests to bind all that call on Your name." [Acts 9:14] 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?" — [Mark 10:26] This is done, in order that Paul may believe him that shall come to him: "he has seen in a vision:" it has showed him beforehand: "he prays," says (the Lord): fear not. And observe, He speaks not to him of the success achieved: teaching us not to speak of our achievements. And, though He saw him afraid, for all this He said it not. "You shall not be disbelieved:" "he has seen," says He, "in a vision a man (named) Ananias:" for this is why it was "in a vision," namely, because he was blind. And not even the exceeding wonderfulness of the thing took possession of the disciple's mind, so greatly was he afraid. But observe: Paul being blind, in this way He restored to sight. "But the Lord said to him, Go your way: for he is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel: for I will show him how great things he must suffer for My name's sake." (v. 15, 16.) "Not only," says He, shall he be a believer, but even a teacher, and great boldness shall he show: 'before Gentiles and kings'— such shall be the spread of the doctrine! — that just as He astonished (him) by the former, so He may (startle him even more) by the latter. "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 you in the way in which you came"— and yet Christ had not told him this, but he learned it from the Spirit — "has sent me unto you, that you may receive your sight, and be filled with the Holy Ghost." [Acts 9:17] As he said this, he laid his hands upon him. "And immediately there fell from his eyes as it had been scales." [Acts 9:18] 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: [Acts 9:8] which was just his case in respect of the Law, until the Name of Jesus was put on him. "And he received sight immediately, and arose, and was baptized. And having taken food, he recovered strength." [Acts 9:19] 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 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." [Acts 9:20] 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: do you see what a manifest sign (was here)? And with this very thing, he put all in fear: for, said they, Hither also is he come for this very thing. "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? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ." (v. 21, 22.) 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.

(Recapitulation.) But let us look at what relates to Ananias. The Lord said not to him, Converse with him, and catechize him. For if, when He said, "He prays, and has seen a man laying his hands upon him," (v. 11, 12.) He did not persuade him, much less had He said this. So that he shall not disbelieve you, "he has seen in a vision." Observe how in the former instance neither is Philip told all immediately. Fear not, He says: for this man is a chosen vessel for Me. [Acts 9:15] He more than sufficiently released him of his fear, if the case be so that this man shall be so zealous in our cause, as even to suffer many things. And justly he is called "a vessel" (or, instrument)— for reason shows that evil is not a physical quality: "a vessel of election" (or, chosen instrument), He says; for we choose that which is approved. 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 You are betraying me: 'and hither for this very purpose is he come, to bind all that call upon Your 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 (ἀ ρετήν) 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. For there was indeed need of strength. Since He says, "a vessel of election," that you may not imagine that God is to do all, He adds, to bear My Name before Gentiles and kings, and the children of Israel. Ananias has heard what he most desired — that against the Jews also he will take his stand: this above all gave him courage. "For I," says He, "will show him how great things he must suffer for My Name's sake." At the same time also this is said by way of putting Ananias to the blush: If he, that was so frantic, shall suffer all things, and thou not willing even to baptize him! "It is well," says he: "let him continue blind" (this is why he says these words): "he is blind: why dost Thou at all bid me open his eyes, that he may bind (men) again?" Fear not the future: for that opening of his eyes he will use not against you, but for you (with reference to that saying, "That he may receive his sight" [Acts 9:12], these words are spoken): for not only will he do you no harm, but he "will suffer many things." And what is wonderful indeed is, that he shall first know "how great things he shall suffer," and then shall take the field against the perils.— "Brother Saul, the Lord Jesus" — he says not, "Who made you blind," but, "Who appeared with you in the way, has sent me unto you that you may receive your sight" [Acts 9:17]: 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," [Acts 3:12] so here also he says, "Jesus, Who appeared unto you." (b) Or, (he says it) that the other may believe: and he says not, He that was crucified, the Son of God, He that does wonders: but what? "He that appeared unto you:" (speaking) from what the other knew: as Christ also added no more, neither said, I am Jesus, the Crucified, the Risen: but what? "Whom you persecute." Ananias said not, "The persecuted," that he may not seem as it were to rave over him (ἐ πενθουσί& 139·ν), to deride him, "Who appeared unto you 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 you may receive your sight." I came not to reprove the past, but to bestow the gift: "that you may receive your sight, and be filled with the Holy Ghost." (a) With hands laid on, he spoke these words. "And immediately there fell from his eyes," etc. [Acts 9:18]: a double blindness is removed.— And why says it, "Having taken food, he was strengthened?" [Acts 9:19] Because they that are in such case become relaxed: he had no heart to partake of food before, until he obtained the mighty gifts. (c) 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 anything 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. "And straightway," it says, "in the synagogues he preached Jesus" — [Acts 9:20] not that He is risen — not this: no, nor that He lives: but what? Immediately he strictly expounded the doctrine — "that this is the Son of God. And all that heard him were amazed," etc. [Acts 9:21] 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 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" [Acts 9:22], 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.

"And after that many days were fulfilled, the Jews took counsel to kill him." [Acts 9:23] The Jews again resort to that valid argument (ἰ σχυρὸν συλλογισμόν) 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. "But their laying await was known of Saul. And they watched the gates day and night to kill him." [Acts 9:24] 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 — ἐ κεἴνοι, Acts 5:19] that you may learn the energetic (ἀ ρετὴν) character of the man, how he shines even without miracles. "Then the disciples took him by night," that the affair might not be suspected, "and let him down by the wall in a basket." [Acts 9:25] What then? Having escaped such a danger, does he flee? By no means, but goes where he kindled them to greater rage.

(Recapitulation, v. 20, 21.) "And straightway in the synagogues he preached Jesus" — for he was accurate in the faith— "that this is the Son of God. But all that heard him were amazed," etc., for indeed it was incredible. "But Saul increased," etc. Therefore "after many days" this happens: viz. the Jews "took counsel to kill him. And their laying await was known of Saul." [Acts 22:22-24] 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 learned it, then he permitted his disciples: for he had disciples immediately.

"Then the disciples," etc. [Acts 9:25] Of this occurrence he says: "The ethnarch of Aretas the king kept the city of the Damascenes with a garrison, desiring to apprehend me." [2 Corinthians 11:32] 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 it 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." [Matthew 10:38] The very fact that he had been slower to come than the rest made him more zealous: for "to whom much is forgiven" [Luke 7:47] 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. "Proving" [Acts 9:22], it says: i.e. with mildness teaching. And observe, they did not say to him, You are he that destroyed: why are you 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. Let us imitate this, man: let us bear our souls in our hands ready to confront all dangers.— (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 (οἰκονομικός) (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. [Philippians 1:23-24]. Such ought to be the soul of a Christian. From his first appearance from the very outset, the character of Paul declared itself: nay even before this, even in the things which he did "not according to knowledge" [Romans 10:2], it was not by man's reasoning that he was moved to act as he did. For if, so long afterwards, he was content not to depart, much more at the beginning of his trading voyage, when he had but just left the harbor! Many things Christ leaves to be done by (ordinary) human wisdom, that we may learn that (his disciples) were men, that it was not all everywhere to be done by grace: for otherwise they would have been mere motionless logs: but in many things they managed matters themselves.— This is not less than martyrdom — to shrink from no suffering for the sake of the salvation of the many. Nothing so delights God. Again will I repeat what I have often said: and I repeat it, because I do exceedingly desire it: as Christ also did the same, when discoursing concerning forgiveness: "When ye pray, forgive if you have anything against any man:" [Mark 11:25] and again to Peter He said, "I say not unto you, Forgive until seven times, but until seventy-times seven." [Matthew 18:22] And Himself in fact forgives the transgressions against Him. So do we also, because we know that this is the very goal of Christianity, continually discourse thereof. Nothing is more frigid than a Christian, who cares not for the salvation of others. You can not here plead poverty: for she that cast down the two mites, shall be your accuser. [Luke 21:1] And Peter said, "Silver and gold have I none." [Acts 3:6] And Paul was so poor, that he was often hungered, and wanted necessary food. You can not plead lowness of birth: for they too were ignoble men, and of ignoble parents. You can not allege want of education: for they too were "unlearned men." [Acts 4:13] Even if you be a slave therefore and a runaway slave, you can perform your part: for such was Onesimus: yet see to what Paul calls him, and to how great honor he advances him: "that he may communicate with me," he says, "in my bonds." [Philemon 13] You can not plead infirmity: for such was Timothy, having often infirmities; for, says the apostle, "Use a little wine for your stomach's sake, and your frequent infirmities." [1 Timothy 5:23] Every one can profit his neighbor, if he will fulfil his part. See ye not the unfruitful trees, how strong they are, how fair, how large also, and smooth, and of great height? But if we had a garden; we should much rather have pomegranates, or fruitful olive trees: for the others are for delight to the eye, not for profit, which in them is but small. Such are those men who only consider their own interest: nay, not such even since these persons are fit only for burning: whereas those trees are useful both for building and for the safety of those within. Such too were those Virgins, chaste indeed, and decent, and modest, but profitable to none [Matthew 25:1] wherefore they are burned. Such are they who have not nourished Christ. For observe that none of those are charged with particular sins of their own, with fornication, for instance, or with perjury; in short, with no sin but the having been of no use to another. Such was he who buried his talent, showing indeed a blameless life, but not being useful to another. [Matthew 25:25] How can such an one be a Christian? Say, if the leaven being mixed up with the flour did not change the whole into its own nature, would such a thing be leaven? Again, if a perfume shed no sweet odor on those who approach it, could we call it a perfume? Say not, "It is impossible for me to induce others (to become Christians)"— for if you are a Christian, it is impossible but that it should be so. For as the natural properties of things cannot be gainsaid, so it is here: the thing is part of 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, nor to shine, than for the Christian not to send forth light: it is easier for the light to be darkness, than for this to be so. Tell me not that it is impossible: the contrary is the impossible. Do not insult God. If we once get our own affairs in a right state, the other will certainly follow as a natural and necessary consequence. It is not possible for the light of a Christian to be hid; not possible for a lamp so conspicuous as that to be concealed. Let us not be careless. For, as the profit from virtue reaches both to ourselves, and to those who are benefited by it: so from vice there is a two-fold loss, reaching both to ourselves, and to those who are injured by it. Let there be (if you will) some private man, who has suffered numberless ills from some one, and let no one take his part, yet let that man still return good offices; what teaching so mighty as this? What words, or what exhortations could equal it? What wrath were it not enough to extinguish and soften? Knowing therefore these things, let us hold fast to virtue, as knowing that it is not possible to be saved otherwise, than by passing through this present life in doing these good works, that we may also obtain the good things which are 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, honor, now and ever, world without end. Amen.

Source: Homily 20 on the Acts of the Apostles
[AD 407] John Chrysostom on Acts 9:10
Why was it that he did not draw upon one of the trustworthy and great, or cause one to be forthcoming for the purpose of instructing Paul? Because Paul was not to be brought in by a man but by Christ himself, as in fact this man taught him nothing but only baptized him. For once baptized, he was to draw upon himself the grace of the Spirit by his zeal and great eagerness. That Ananias was not among the very distinguished is clear.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 20
[AD 220] Tertullian on Acts 9:11
The Scripture which he was reading falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. "But Paul too was, in fact, `speedily' baptized: "for Simon, his host, speedily recognized him to be "an appointed vessel of election.

Source: On Baptism
[AD 735] Bede on Acts 9:11-12
Behold, he prays and sees a man named Ananias entering and laying hands on him. In Greek, it is held thus: And he saw in a vision a man, that is, ἐν ὁράματι, which name Juvencus the priest also used in the evangelical poem, saying: Make all ignorant of this vision. Therefore, it appears that during those three days, in which he, being blinded, awaited the grace of future light, he was by no means idle or torpid, but rather elevated by divine illumination, he explored heavenly secrets; and, unless I am mistaken, it is credible that at that time he was taught the mystery of the evangelical dispensation, of which he himself boasts to the Galatians, saying: For I neither received it from man, nor was I taught it, but through a revelation of Jesus Christ (Gal. I). And shortly afterwards: 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, that I might preach among the Gentiles, I did not immediately confer with flesh and blood, nor did I go up to Jerusalem, etc. (Ibid.). Also, the text of this little book, which is appended: He was with the disciples who were at Damascus for some days, and immediately in the synagogues he preached Jesus, that He is the Son of God (Acts IX), in no way asserts that he learned anything from men, but rather confirms that he immediately took up the ministry of an eminent teacher after baptism. Certainly, he is to be compared to him of whom it is written: Because the word of the Lord set him on fire (Psalm CIV).

Source: Retractions on Acts
[AD 407] John Chrysostom on Acts 9:13
Let no one imagine that Ananias speaks in disbelief of what was said or because he imagines that Christ was deceived. Far from it! Rather, afraid and trembling, he did not even pay attention to what was said, once he heard the name Paul. Moreover, the Lord did not say that he has blinded him. Fear had already taken hold of Ananias’s soul at the mention of Paul’s name. “Look,” he says, “to whom you are betraying me. ‘Indeed he came here for this very purpose,’ to arrest all who invoke your name. I fear he shall take me to Jerusalem. Why do you cast me into the mouth of the lion?” He is terrified even as he speaks these words, so that we may learn from all sides the excellence of the man. For it is not surprising that these things were said by Jews, but that these men should be so terrified shows very great proof of the power of God. Both the fear is shown and the obedience that is greater after the fear. For there was indeed need of strength.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 20
[AD 108] Ignatius of Antioch on Acts 9:15
I know both who I am, and to whom I write. I am a condemned man, ye have been the objects of mercy; I am subject to danger, ye are established in safety. Ye are the persons through whom those pass that are cut off for the sake of God. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, the deservedly most happy, at whose feet may I be found, when I shall attain to God; who in all his Epistles makes mention of you in Christ Jesus.

Source: Epistle of Ignatius to the Ephesians
[AD 202] Irenaeus on Acts 9:15
And then to Ananias, saying regarding him: "Go thy way; for he is a chosen vessel unto Me, to bear My name among the Gentiles, and kings, and the children of Israel. For I will show him, from this time, how great things he must suffer for My name's sake."
[AD 220] Tertullian on Acts 9:15
Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," the "teacher of the nations in faith and verity," the "vessel of election," the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,-(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time; " (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human.

Source: On Modesty
[AD 420] Jerome on Acts 9:15
Why is the apostle Paul called a chosen vessel? Assuredly because he is a repertory of the law and of the holy Scriptures.

Source: LETTER 53.3
[AD 420] Paulus Orosius on Acts 9:16
When Paul was saved there where he had bound Christ by persecuting him, he would be afflicted with suffering for Christ, right up to his own death, but [he would] be glorified in the resurrection. So it is, because “mercy and truth go always before the face of God;” so that if a voluntary sacrifice of an afflicted spirit and a contrite heart is offered in time by the lamenting person, truth arises in mercy, and in the end mercy is exalted over judgment.

Source: DEFENSE AGAINST THE PELAGIANS 14
[AD 735] Bede on Acts 9:16
For I will show him how much he must suffer for my name. He should not (he says) be feared as a persecutor, but rather be embraced as a brother, who is ready to endure the adversities which he had inflicted upon the saints, together with the saints.

Source: Commentary on Acts
[AD 386] Cyril of Jerusalem on Acts 9:17
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.”

Source: Catechetical Lecture 17.26
[AD 435] John Cassian on Acts 9:17
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.

Source: CONFERENCE 2.15.1
[AD 544] Arator on Acts 9:17
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.

Source: ON THE ACTS OF THE APOSTLES 1
[AD 585] Cassiodorus on Acts 9:17
"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.

Source: Complexiones on the Acts of the Apostles
[AD 407] John Chrysostom on Acts 9:18
a double blindness is removed.— And why says it, Having taken food, he was strengthened?
[AD 407] John Chrysostom on Acts 9:18
If anyone should call this the effect of compulsion, [let him note that] the same thing happened to Elymas. How was it then that he was not changed? What could be more compelling than the earthquake at the resurrection, the report of the soldiers, the other miracles and the sight of him risen? These things, however, do not compel belief but are apt to teach it.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 19
[AD 735] Bede on Acts 9:18
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.

Source: Commentary on Acts
[AD 202] Irenaeus on Acts 9:20
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."

Source: Against Heresies Book III
[AD 407] John Chrysostom on Acts 9:20
not that He is risen— not this: no, nor that He lives: but what? Immediately he strictly expounded the doctrine— that this is the Son of God. And all that heard him were amazed, etc.
[AD 407] John Chrysostom on Acts 9:20
“And immediately,” it says, “in the synagogues he preached Jesus.” Not that he is risen—not this. No, nor that he lives. What then? Immediately he strictly expounded the doctrine that this “is the Son of God.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 20
[AD 407] John Chrysostom on Acts 9:21
And straightway in the synagogues he preached Jesus— for he was accurate in the faith— that this is the Son of God. But all that heard him were amazed, etc., for indeed it was incredible. But Saul increased, etc. Therefore after many days this happens: viz. the Jews took counsel to kill him. And their laying await was known of Saul
[AD 407] John Chrysostom on Acts 9:23
The Jews again resort to that valid argument (ἰ σχυρὸν συλλογισμόν) 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. But their laying await was known of Saul. And they watched the gates day and night to kill him.
[AD 735] Bede on Acts 9:23-24
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.

Source: Retractions on Acts
[AD 407] John Chrysostom on Acts 9:24
When they saw that it was spreading, they did not even use the form of a trial. “But their plot became known to Saul. They were watching the gates day and night, to kill him.” For this, more than anything, was intolerable to them—more than the miracles that had already taken place, more than the five thousand, more than the three thousand, in short, more than everything.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 20
[AD 407] John Chrysostom on Acts 9:25
Let us imitate this man. Let us take our souls in our hands, ready to confront all dangers. His flight was not an act of cowardice; he was saving himself for the preaching. Had he been a coward, he would not have gone to Jerusalem. He would not have immediately resumed teaching. He would have compromised his vehemence. He would have learned a lesson from Stephen’s suffering. No, on the contrary, he was being prudent. He considered it no great thing to die for the gospel, unless one could do this to great advantage. He was even willing not to see Christ, whom [more than anything] he was most eager to see, while the work of his stewardship among people was not yet complete. Such must be the soul of a Christian. From the beginning and at the very outset, the character of Paul declared itself. No, even before this, even in what he did “not according to knowledge,” it was not by human reasoning that he was moved to act as he did. For if after such a long time he was unwilling to weigh anchor, much more unwilling was he at the start of his trading voyage, when he had just left the harbor. Many things Christ leaves to be done by human wisdom, so that we may learn that his disciples were human beings and that it was not all [a direct act of divine intervention] at every turn, since otherwise they would have been merely motionless logs. But in fact they often managed matters themselves. It is not less than martyrdom to decline no suffering for the sake of the salvation of the many. Nothing so delights God.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 20
[AD 407] John Chrysostom on Acts 9:25
“But his disciples took him by night and let him down over the wall, lowering him in a basket.” … For they sent him out alone, and no one was with him. This was fortunate, because it resulted in him showing himself to the apostles in Jerusalem. Now his disciples sent him out on the assumption that he ought to procure safety by flight, but he himself did just the opposite: he leaped into the midst of those raging against him. This is what it means to be on fire, to be fervent! From that day on he knew all the commands that the apostles had heard, “Anyone who does not 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, he will show more love”8), so that the later he came, the more he loved. But an ambush [against Christians] he had made in his former life, and thinking he had done ten thousand wrongs, he believed he could never do enough to efface his previous deeds.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 20
[AD 430] Augustine of Hippo on Acts 9:25
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.”

Source: LETTER 228
[AD 544] Arator on Acts 9:25
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.

Source: ON THE ACTS OF THE APOSTLES 1
[AD 735] Bede on Acts 9:25
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.

Source: Commentary on Acts
[AD 735] Bede on Acts 9:25
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.

Source: Commentary on Acts
[AD 1263] Hugh of Saint-Cher on Acts 9:25
He does as a soldier does who, shut up in a narrow space, flees to mor open terrain in order to slay the more.
[AD 407] John Chrysostom on Acts 9:26-43
"And when Saul had 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. But Barnabas took him, and brought him to the Apostles, and declared unto them how he had seen the Lord in the way."

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" [, (ἱ στορἥσαι Cat.) 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 (ἀ ναθέσθαι)— for what says 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 learned 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 Cæsarea. Also, the visit "after fourteen years," probably, was when he brought up the [alms to the] brethren together with Barnabas: [ or else he means a different occasion. [Acts 11:30] 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 related in Acts 22:17-21] 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" [Acts 11:24], 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." [Acts 15:39] 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. "How," it says, "he had seen the Lord in the way, and that He had spoken unto him, and how in Damascus he had spoken boldly in the name of the Lord. And he was with them coming in and going out at Jerusalem, and speaking boldly in the name of Jesus" [Acts 9:28]: these things were demonstrative of the former, and by his acts he made good what was spoken of him. "And he spoke, and disputed with the Hellenists." [Acts 9:29] 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. "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 Cæsarea. For it says, "When the brethren were aware of this, they brought him down to Cæsarea, and sent him forth to Tarsus" [Acts 9:30], 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. Then, it says, "the Church throughout all Judea and Galilee and Samaria had peace (they), being edified, and walking in the fear of the Lord, and abounded in the comfort of the Holy Ghost." [Acts 9:31] 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. "And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda." [Acts 9:32] 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 ch. 1:15; 2:15; 3:4-12; 4:8; 5:3-15: 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. "And there he found a certain man named Æneas, which had kept his bed eight years, and was sick of the palsy. And Peter said to him, Æneas, Jesus Christ makes you whole: arise, and make your bed. And he arose immediately." (v. 33, 34.) 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. "And all that dwelt at Lydda and Saron saw him, and turned to the Lord." [Acts 9:35] For the man was notable. "Arise, and make your 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. [Acts 3:6] 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" [Acts 5:15]; 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. "Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was near to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them." [Acts 9:36-38]. Why did they wait till she was dead? Why was not Peter solicited (ἐ σκύλη) before this? So right-minded (φιλοσοφοὕντες) were they, they did not think it proper to trouble (σκύλλειν) the Disciples about such matters, and to take them away from the preaching: as indeed this is why it mentions that the place was near, seeing they asked this as a thing beside his mark, and not now in the regular course. "Not to delay to come unto them:" for she was a disciple. And Peter arose, and went with them. And when he had come, they led him into the upper chamber. [Acts 9:39] They do not beseech, but leave it to him to give her life (σωτηρίαν.) See Seest thou," etc.—The meaning seems to be, "Peter went to see the dead body, expecting no miracle, but only as one who could bear such sights, and would teach others to do so: but see what a mighty additional boon came of it!"}--> what a cheering inducement to alms is here! "And all the widows," it says, "stood round him weeping, and showing the coats and garments which Dorcas had made while she was with them." Peter went into the apartment, as one who took it calmly, but see what an accession came of it! It is not without a meaning that the Writer has informed us of the woman's name, but to show that the name she bore (φερώνυμος ἦν) matched her character; as active and wakeful was she as an antelope. For in many instances there is a Providence in the giving of names, as we have often told you. "She was full," it says, "of good works:" not only of alms, but "of good works," first, and then of this good work in particular. "Which," it says, "Dorcas made while she was with them." Great humility! Not as we do; but they were all together in common, and in company with them she made these things and worked. "But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up." [Acts 9:40] Why does he put them all out? That he may not be confused nor disturbed by their weeping. "And having knelt down, he prayed." Observe the intentness of his prayer "And he gave her his hand." [Acts 9:41] So did Christ to the daughter of Jairus: "And (says the Evangelist) having taken her by the hand." Mark severally, first the life, then the strength brought into her, the one by the word, the other by his hand — "And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive:" to some for comfort, because they received back their sister, and because they saw the miracle, and for kindly support (προστασίαν) to others. "And it was known throughout all Joppa; and many believed in the Lord. And it came to pass, that he tarried many days in Joppa with one Simon a tanner." [Acts 9:42-43] Mark the unassuming conduct, mark the moderation of Peter, how he does not make his abode with this lady, or some other person of distinction, but with a tanner: by all his acts leading men to humility, neither suffering the mean to be ashamed, nor the great to be elated! "Many days;" for they needed his instruction, who had believed through the miracles.— Let us look then again at what has been said.

"Assayed," it says, "to join himself to the disciples." Recapitulation, Acts 9:26] 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. "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. [Acts 9:27]— 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. "And he was with them, coming in and going out at Jerusalem, and speaking boldly in the name of the Lord Jesus." (v. 28, 29.) This gave them all confidence. "But they went about to slay him: which when the brethren knew" etc. [Acts 9:30] 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. "To Cæsarea, 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. For there he was "speaking boldly," it says, "in the name of the Lord Jesus; and he spoke and disputed against the Hellenists;" and again, "he was with them coming in and going out.— 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. "And it came to pass, etc. And Peter said to him, Eneas," etc. [Acts 9:32-34] But before discourse, before exhortations, he says to the lame man himself, "Jesus Christ makes you 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. "And having seen him," it says, "all that dwelt in Lydda, and Saron, turned unto the Lord. — Now there was at Joppa," etc. (v. 35, 36.) Observe everywhere the signs taking place. But let us so believe them, as if we were now beholding them. It is not simply said, that Tabitha died, but that she died, having been in a state of weakness. And (yet) they did not call Peter until she died; then "they sent and told him not to delay to come unto them." Observe, they send and call him by others. And he comes: he did not think it a piece of disrespect, to be summoned by two men: for, it says, "they sent two men unto him."— Affliction, my beloved, is a great thing, and rivets our souls together. Not a word of wailing there, nor of mourning. See how thoroughly matters are cleansed! "Having washed her," it says, "they laid her in an upper chamber:" that is, they did all (that was right) for the dead body. Then Peter having come, "knelt down, and prayed; and turning him to the body, said, Tabitha, arise." [Acts 9:40] They did not perform all their miracles with the same ease. But this was profitable for them: for truly God took thought not only for the salvation of others, but for their own. He that healed so many by his very shadow, how is it that he now has to do so much first? There are cases also in which the faith of the applicants coöperated. This is the first dead person that he raises. Observe how he, as it were, awakes her out of sleep: first she opened her eyes: then upon seeing (Peter) she sat up: then from his hand she received strength. "And it was known throughout all Joppa, and many believed in the Lord." [Acts 9:42] Mark the gain, mark the fruit, that it was not for display. Indeed, this is why he puts them all out, imitating his Master in this also.

For where tears are — or rather, where miracles are, there tears ought not to be; not where such a mystery is celebrating. Hear, I beseech you: although somewhat of the like kind does not take place now, yet in the case of our dead likewise, a great mystery is celebrating. Say, if as we sit together, the Emperor were to send and invite some one of us to the palace, would it be right, I ask, to weep and mourn? Angels are present, commissioned from heaven and come from thence, sent from the King Himself to call their fellow servant, and say, do you weep? Do you not know what a mystery it is that is taking place, how awful, how dread, and worthy indeed of hymns and lauds? Would you learn, that you may know, that this is no time for tears? For it is a very great mystery of the Wisdom of God. As if leaving her dwelling, the soul goes forth, speeding on her way to her own Lord, and do you mourn? Why then, you should do this on the birth of a child: for this in fact is also a birth, and a better than that. For here she goes forth to a very different light, is loosed as from a prison-house, comes off as from a contest. "Yes," say you, "it is all very well to say this, in the case of those of whose salvation we are assured." Then, what ails you, O man, that even in the case of such, thou dost not take it in this way? Say, what can you have to condemn in the little child? Why do you mourn for it? What in the newly baptized? For he too is brought into the same condition: why do you mourn for him? For as the sun arises clear and bright, so the soul, leaving the body with a pure conscience, shines joyously. Not such the spectacle of Emperor as he comes in state to take possession of the city (ἐ πιβαίνοντα πόλεως), not such the hush of awe, as when the soul having quitted the body is departing in company with Angels. Think what the soul must then be! In what amazement, what wonder, what delight! Why do you mourn? Answer me.— But it is only in the case of sinners you do this? Would that it were so, and I would not forbid your mournings, would that this were the object! This lamentation were Apostolic, this were after the pattern of the Lord; for even Jesus wept over Jerusalem. I would that your mournings were discriminated by this rule. But when you speak the words of one wouldest have him still in the contest, etc. 'But I know not where he is gone.' How knowest thou not, answer me? For whether he lived rightly or otherwise, it is plain where he will go. 'Why, this is the very reason why I do bewail—because he departed a sinner.' This is mere pretence. If this were the reason of thy lamenting him that is gone, thou oughtest while he was alive to have amended him, and formed his manners," etc.}--> that would call back (the dead), and speakest of your long intimacy and his beneficence, it is but for this you mourn (not because he was a sinner), thou dost but pretend to say it. Mourn, bewail the sinner, and I too will give a loose to tears; I, more than thou, the greater the punishment to which he is liable as such: I too will lament, with such an object. But not thou alone must lament him that is such; the whole city must do the same, and all that meet you on the way, as men bewail them that are led to be put to death. For this is a death indeed, an evil death, the death of sinners. But (with you) all is clean reversed. Such lamentation marks a lofty mind, and conveys much instruction; the other marks a littleness of soul. If we all lamented with this sort of lamentation, we should amend the persons themselves while yet living. For as, if it rested with you to apply medicines which would prevent that bodily death, you would use them, just so now, if this death were the death you lament, you would prevent its taking place, both in yourself and in him. Whereas now our behavior is a perfect riddle; that having it in our power to hinder its coming, we let it take place, and mourn over it when it has come. Worthy indeed of lamentations are they (when we consider), what time as they shall stand before the judgment seat of Christ, what words they shall then hear, what they shall suffer! To no purpose have these men lived: nay, not to no purpose, but to evil purpose! Of them too it may be fitly said, "It were good for them had they never been born." [Mark 14:21] For what profit is it, I ask, to have spent so much time to the hurt of his own person? Had it been spent only to no purpose, were not that, I ask you, punishment enough! If one who has been an hired servant twenty years were to find that he has had all his labor in vain, would he not weep and lament, and think himself the most miserable of men? Why, here is a man who has lost all the labor of a whole life: not one day has he lived for himself, but to luxury, to debauchery, to covetousness, to sin, to the devil. Then, say, shall we not bewail this man? Shall we not try to snatch him from his perils? For it is, yes, it is possible, if we will, to mitigate his punishment, if we make continual prayers for him, if for him we give alms. However unworthy he may be, God will yield to our importunity. For if Paul showed mercy on one (who had no claims on his mercy), and for the sake of others spared one (whom he would not have spared), much more is it right for us to do this. By means of his substance, by means of your own, by what means you will, aid him: pour in oil, nay rather, water. Has he no almsdeeds of his own to exhibit? Let him have at least those of his kindred. Has he none done by himself? At least let him have those which are done for him, that his wife may with confidence beg him off in that day, having paid down the ransom for him. The more sins he has to answer for, the greater need has he of alms, not only for this reason, but because the alms has not the same virtue now, but far less: for it is not all one to have done it himself, and to have another do it for him; therefore, the virtue being less, let us by quantity make it the greatest. Let us not busy ourselves about monuments, not about memorials. This is the greatest memorial: set widows to stand around him. Tell them his name: bid them all make for him their prayers, their supplications: this will overcome God: though it have not been done by the man himself, yet because of him another is the author of the almsgiving. Even this pertains to the mercy of God: "widows standing around and weeping" know how to rescue, not indeed from the present death, but from that which is to come. Many have profited even by the alms done by others on their behalf: for even if they have not got perfect (deliverance), at least they have found some comfort thence. If it be not so, how are children saved? And yet there, the children themselves contribute nothing, but their parents do all: and often have women had their children given them, though the children themselves contributed nothing. Many are the ways God gives us to be saved, only let us not be negligent.

How then if one be poor? Say you. Again I say, the greatness of the alms is not estimated by the quantity given, but by the purpose. Only give not less than your ability, and you have paid all. How then, say you, if he be desolate and a stranger, and have none to care for him? And why is it that he has none, I ask you? In this very thing you suffer your desert, that you have none to be thus your friend, thus virtuous. This is so ordered on purpose that, though we be not ourselves virtuous, we may study to have virtuous companions and friends — both wife, and son, and friend — as reaping some good even through them, a slight gain indeed, but yet a gain. If you make it your chief object not to marry a rich wife, but to have a devout wife, and a religious daughter, you shall gain this consolation; if you study to have your son not rich but devout, you shall also gain this consolation. If you make these your objects then will yourself be such as they. This also is part of virtue, to choose such friends, and such a wife and children. Not in vain are the oblations made for the departed, not in vain the prayers, not in vain the almsdeeds: all those things has the Spirit ordered, wishing us to be benefited one by the other. See: he is benefited, you are benefited: because of him, you have despised wealth, being set on to do some generous act: both you are the means of salvation to him, and he to you the occasion of your almsgiving. Doubt not that he shall get some good thereby. It is not for nothing that the Deacon cries, "For them that are fallen asleep in Christ, and for them that make the memorials for them." It is not the Deacon that utters this voice, but the Holy Ghost: I speak of the Gift. What do you say? There is the Sacrifice in hand, and all things laid out duly ordered: Angels are there present, Archangels, the Son of God is there: all stand with such awe, and in the general silence those stand by, crying aloud: and do you think that what is done, is done in vain? Then is not the rest also all in vain, both the oblations made for the Church, and those for the priests, and for the whole body? God forbid! But all is done with faith. What do you think of the oblation made for the martyrs, of the calling made in that hour, martyrs though they be, yet even "for martyrs?" It is a great honor to be named in the presence of the Lord, when that memorial is celebrating, the dread Sacrifice, the unutterable mysteries. For just as, so long as the Emperor is seated, is the time for the petitioner to effect what he wishes to effect, but when he is risen, say what he will, it is all in vain, so at that time, while the celebration of the mysteries is going on, it is for all men the greatest honor to be held worthy of mention. For look: then is declared the dread mystery, that God gave Himself for the world: along with that mystery he seasonably puts Him in mind of them that have sinned. For as when the celebration of Emperor.' victories is in progress, then, as many as had their part in the victory receive their meed of praise, while at the same time as many as are in bonds are set at liberty in honor of the occasion; but when the occasion is past, he that did not obtain this favor then, no longer gets any: so is it here likewise: this is the time of celebration of a victory. For, says it, "so often as you eat this bread, you do show forth the Lord's death." Then let us not approach indifferently, nor imagine that these things are done in any ordinary sort. But it is in another sense that we make mention of martyrs, and this, for assurance that the Lord is not dead: and this, for a sign that death has received its death's blow, that death itself is dead. Knowing these things, let us devise what consolations we can for the departed, instead of tears, instead of laments, instead of tombs, our alms, our prayers, our oblations, that both they and we may attain unto the promised blessings, by the grace and loving-kindness of His only-begotten Son our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.

Source: Homily 21 on the Acts of the Apostles
[AD 407] John Chrysostom on Acts 9:26
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,” here [in Acts] the writer says the contrary. There, Paul says, “And I saw none of the apostles,” but here, it is said that Barnabas “brought him to the apostles.” Well, [among several alternatives] either Paul means, “I went up,” not with the intent to refer or attach myself to them—for what does he say? “I did not refer myself, nor did I go 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 another alternative is that the visit to Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the apostles but “sought to join himself to the disciples” as a teacher, not a disciple. “I went,” he says, “not for this purpose, that I should go to those who were apostles before me. Certainly, I learned 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 brothers together with Barnabas. Or else he means a different occasion. 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 sought,” 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, for not only from the mouth of Ananias and of those who wondered at him there but also of those in Jerusalem came the statement that “they did not believe that he was a disciple.” For truly that was beyond all human expectation.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 21
[AD 735] Bede on Acts 9:26
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.

Source: Commentary on Acts
[AD 735] Bede on Acts 9:26
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.

Source: Retractions on Acts
[AD 407] John Chrysostom on Acts 9:27
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. And he was with them, coming in and going out at Jerusalem, and speaking boldly in the name of the Lord Jesus. (v. 28, 29.) This gave them all confidence. But they went about to slay him: which when the brethren knew etc.
[AD 407] John Chrysostom on Acts 9:27
Barnabas was called “son of encouragement”; accordingly, he was accessible to Paul. His exceeding kindness is revealed both in the present instance and in the case of John (Mark). Why was Barnabas not afraid? (For Paul was a man whose very look inspired fear.) It is likely that Barnabas, also at Damascus, had heard all about him.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 21
[AD 735] Bede on Acts 9:27
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.

Source: Commentary on Acts
[AD 735] Bede on Acts 9:27
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:

Source: Retractions on Acts
[AD 407] John Chrysostom on Acts 9:29
“But they,” it says, “went about to slay him.” This is a sign of his energy and triumphant victory and of their exceeding annoyance at what had happened. Fearing that the issue should be the same as in the case of Stephen, they sent him to Caesarea. For it says, “When the brothers 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 grace [particular acts of providence]. Note 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.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 21
[AD 735] Bede on Acts 9:29-30
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.

Source: Retractions on Acts
[AD 735] Bede on Acts 9:29
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).

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 9:31
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.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 21
[AD 735] Bede on Acts 9:31
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.

Source: Retractions on Acts
[AD 735] Bede on Acts 9:31
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.

Source: Retractions on Acts
[AD 407] John Chrysostom on Acts 9:32
Like a general [Peter] went around inspecting the ranks—which part was well-trained, which in good order and which needed his presence. See how on all occasions he goes about first. When an apostle had to be chosen, he was first; when the Jews had to be told that these were not drunk, he was first; when the lame man had to be healed, he was first; when the crowd had to be addressed, he was before the rest; when the rulers had to be addressed, he was the man; when Ananias had to be addressed, when healings were worked by the shadow, still it was he. And look, where there was danger, he was the man; where the situation is calm, all of them act in common. He did not seek a greater honor. When there was need to work miracles, he leaps forward, and here again he is the man to labor and toil.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 21
[AD 585] Cassiodorus on Acts 9:32
"And it came to pass that Peter, as he passed through, visiting all, came to the saints who dwelt at Lydda," etc. When Peter came to Lydda, he found there a man named Aeneas who, being ill of the palsy, had kept his bed for eight years. Peter said to him: "The Lord Jesus Christ healeth thee", and he was immediately cured. When they saw this miracle, all the people - all who dwelt at Lydda and Saron - converted to God. Then Dorcas, a woman devoted to almsdeeds and holy works who lived in Joppe, was deprived of life. Peter was sent for so that he should come there and show the wonderful works of God. A crowd of poor people, whom Dorcas had been supplying with clothes, were begging Peter that the mother of the poor be given back to them. Then Peter knelt down and prayed, saying: "Arise, in the name of Jesus Christ;" and he presented her alive to the people, after having summoned them. A large number of people believed in the power of the Lord as a result of this event; whereupon it came to pass that Peter stayed many days with one Simon, a tanner.

Source: Complexiones on the Acts of the Apostles
[AD 735] Bede on Acts 9:33
He found there a certain man named Aeneas, who had been bedridden for eight years. This Aeneas signifies the human race, languishing previously in the pleasure of infirmities, but healed by the work and word of the apostles. For since the world itself is raised up by four directions, and the course of the age is varied by four yearly seasons, anyone who embraces present and fleeting joys is laid out powerless on a bed, counting, as it were, the twice four years in number. Indeed, the bed itself is sloth, where the sick and weak mind rests, that is, in the pleasure of the body and all worldly delight.

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 9:34
Peter does well to give a proof of the miracle. For they not only released people from their diseases but also provided health, as well as strength. Moreover, at that time they had not yet offered proof of their own power, and so it was unreasonable to demand faith from the man (nor had they done so in the earlier case of the lame man). Therefore, just as Christ in the beginning of his miracles did not demand faith, neither did these. For it was in Jerusalem, naturally, that their faith was first shown, “at least the shadow of Peter,” it says, “might fall across some of them as he went past.” Many miracles had been performed there, but here in Lydda and Sharon this is the first. For some of the miracles were performed to draw people to faith, and others to comfort the believers.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 21
[AD 735] Bede on Acts 9:34
Aeneas, the Lord Jesus Christ heals you. Rise and make your own bed. He who had been cured of paralysis was immediately commanded to rise and make his bed, spiritually suggesting that whoever perceives the foundation of faith in their heart should not only shake off the torpor in which they previously lay fatigued, but also prepare good works in which they can rest.

Source: Commentary on Acts
[AD 220] Tertullian on Acts 9:36
And so, if it were agreed that even the blessed apostles had granted any such indulgence (to any crime) the pardon of which (comes) from God, not from man, it would be competent (for them) to have done so, not in the exercise of discipline, but of power. For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do.

Source: On Modesty
[AD 407] John Chrysostom on Acts 9:36
It was not without purpose that the writer informed us of the woman’s name, but to show that her character matched her name—she was active and wakeful as a gazelle. For many names are bestowed by providence, as we have often said to you. “She was full,” it says, “of good works.” Not only of alms but also “of good works,” both in general and of this good work in particular, “which Dorcas made while she was with them.” What humility! Unlike us, all of them were together, and she worked and made clothes.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 21
[AD 407] John Chrysostom on Acts 9:36
If you want to be remembered and are anxious for true repute, imitate her, and build edifices like that, not going to expense on lifeless matter but displaying great generosity in regard to your fellow human beings. This is the remembrance that is worth admiring and brings great benefit.

Source: HOMILIES ON GENESIS 30.8
[AD 735] Bede on Acts 9:36
In Joppa, there was a certain disciple named Tabitha, which is interpreted as Dorcas. That is, gazelle or doe. It signifies souls elevated by the pursuit of virtues but contemptible in the opinion of men. For indeed, blessed Luke would not enhance the interpretation of the name unless he recognized that there was a great mystery in it. For a gazelle or doe are animals similar in nature but differing in size, residing in high mountains, and though seen from afar, they can be discerned by all who come. Hence, they are called dorcades in Greek from the sharpness of their sight. Thus, undoubtedly, the saints dwelling high in the merits of their works, sharply focus their minds on heavenly contemplation, and always vigilantly guard themselves with cautious circumspection. For although these animals are clean according to the law, they are timid and unwarlike, as Martial, expressing their nature, says: The boar is feared for its tusk, the stag defends with its antlers; the harmless does, what are we but prey? Does it not clearly signify those who strive to live simply and walk with a discerning step in action, as if advancing with a cloven hoof and continuously meditating on the word of God? If perchance, through ignorance or weakness, they incur spiritual death, they merit to be revived for the integrity of their sound intention, as it is proved to have happened with Peter himself, to whom what is written about Dorcas can most rightly be applied.

Source: Commentary on Acts
[AD 735] Bede on Acts 9:37
And it happened that in those days she became sick and died. For when the saints, through the frailty of mortal nature, commit some wrong, they fall, as it were, into sudden infirmity in the days of their good works. But when they immediately take to tears, they ascend with hope of recovering their virtue, invoking the help of the saints, recalling their good deeds which they had interrupted, they indeed do what follows.

Source: Commentary on Acts
[AD 735] Bede on Acts 9:37
After they washed her, they laid her in an upper chamber. And other things, which are narrated about Peter’s summoning and the showing of Dorcas's alms.

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 9:38
Why did they wait until she was dead? Why was Peter not troubled before? They considered it unworthy, true believers as they were, to trouble the disciples about such matters and to take them away from their preaching. Indeed, this is why it mentions that the place was nearby. If what they were asking was of somewhat secondary importance, it was not then by way of going first. For she was a woman disciple.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 21
[AD 407] John Chrysostom on Acts 9:39
They do not beseech, but leave it to him to give her life (σωτηρίαν.) See what a cheering inducement to alms is here! And all the widows, it says, stood round him weeping, and showing the coats and garments which Dorcas had made while she was with them. Peter went into the apartment, as one who took it calmly, but see what an accession came of it! It is not without a meaning that the Writer has informed us of the woman's name, but to show that the name she bore (φερώνυμος ἦν) matched her character; as active and wakeful was she as an antelope. For in many instances there is a Providence in the giving of names, as we have often told you. She was full, it says, of good works: not only of alms, but of good works, first, and then of this good work in particular. Which, it says, Dorcas made while she was with them. Great humility! Not as we do; but they were all together in common, and in company with them she made these things and worked. But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.
[AD 407] John Chrysostom on Acts 9:39
Let us not concern ourselves with grave monuments or memorials. This is the greatest memorial: gather the widows around; tell them his name; ask them all to offer prayers and supplications on his behalf. This will overcome God; for although it was not done by the [dead] man himself, it is through him that another is responsible for the almsgiving. This too is of the mercy of God. “Widows standing around and weeping” know how to rescue people not from the present death but from the death that is to come. Many have enjoyed the benefit of these alms performed by others on their behalf. For they found, if not perfect deliverance, at least some consolation.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 21
[AD 735] Bede on Acts 9:39
And all the widows stood around him weeping. Widows are the pious thoughts of the penitent soul, which for a time had abandoned the strength of their previous senses, as a wife’s governance, and who must most humbly intercede for the sinning soul.

Source: Commentary on Acts
[AD 735] Bede on Acts 9:39
And showing him the tunics and garments, which Dorcas used to make for them. They did not entreat for the deceased with their voices, but by her own works, for almsgiving delivers not only from the second, but also from the first death.

Source: Commentary on Acts
[AD 258] Cyprian on Acts 9:40
Neither, beloved brethren, are we so bringing forward these things, as that we should not prove what Raphael the angel said, by the testimony of the truth. In the Acts of the Apostles the faith of the fact is established; and that souls are delivered by almsgiving not only from the second, but from the first death, is discovered by the evidence of a matter accomplished and completed. When Tabitha, being greatly given to good works and to bestowing alms, fell sick and died, Peter was summoned to her lifeless body; and when he, with apostolic humanity, had come in haste, there stood around him widows weeping and entreating, showing the cloaks, and coats, and all the garments which they had previously received, and praying for the deceased not by their words, but by her own deeds. Peter felt that what was asked in such a way might be obtained, and that Christ's aid would not be wanting to the petitioners, since He Himself was clothed in the clothing of the widows. When, therefore, falling on his knees, he had prayed, and-fit advocate for the widows and poor-had brought to the Lord the prayers entrusted to him, turning to the body, which was now lying washed on the bier, he said, "Tabitha, in the name of Jesus Christ, arise!" Nor did He fail to bring aid to Peter, who had said in the Gospel, that whatever should be asked in His name should be given. Therefore death is suspended, and the spirit is restored, and, to the marvel and astonishment of all, the revived body is quickened into this worldly light once more; so effectual were the merits of mercy, so much did righteous works avail! She who had conferred upon suffering widows the help needful to live, deserved to be recalled to life by the widows' petition.

Source: Treatise VIII. On Works and Alms 6
[AD 407] John Chrysostom on Acts 9:40
They did not perform all their miracles with the same ease. This helped them. For truly God took thought not only for the salvation of others but also of their own. He who healed so many by his very shadow, how is it that now he has to do so much first? There are cases in which the faith of the applicants also assisted. This is the first dead person he has raised. Notice how he awakens her as if out of sleep. First, she opened her eyes; then, at the sight of Peter, she sat up; then, from his hand she received strength again. Look at the gain, look at the harvest, but note that it was not for display. That is why he sent them all outside, imitating his teacher also in this.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 21
[AD 544] Arator on Acts 9:40
If we are rightly inspired, the renewed day of her soul is clearly suitable for allegory, [a soul,] turned back to the voice of Peter, which the darkness of exceedingly ancient peril had pressed down: the life burdened previously in the bosom of the dark law, rising just like a second [soul], stands up in the church’s presence, and the light of works, the companion of faith, drives away the shadows, a salvation that had not been promised by the voice of the law, because grace undertakes to give gifts of eternal life to those reborn in the font.

Source: ON THE ACTS OF THE APOSTLES 1
[AD 735] Bede on Acts 9:40
He said: Tabitha, rise. She opened her eyes, and upon seeing Peter, she sat up. The most just order of the one arising is that she first opens the eyes of the mind, and then, upon hearing Peter's voice, she sits up, reclaiming the light of her circumspection which she had lost and lives according to the teaching of those who had helped her.

Source: Commentary on Acts
[AD 735] Bede on Acts 9:41
Giving her his hand, he raised her. Tabitha rises at the touch of Peter's hand because a soul languishing in sins recovers in no better way than by the examples of the saints.

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 9:43
“And he stayed in Joppa for many days with one Simon, a tanner.” Look at Peter’s unassuming conduct, look at his moderation, how he does not stay with this lady or with someone of prominence but with a tanner. By all his actions he leads people to humility. He allows neither the poor to be ashamed nor the great to be elated. For they needed his instruction, those who believed through the miracles.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 21