(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. 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”, 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”: observe this man also, how he utters nothing boastful, but just as Peter said in the case of the lame man, “Why look ye on us, as though by our own power or holiness we had made him to walk,” so here also he 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.: a double blindness is removed.— And why says it, “Having taken food, he was strengthened?” Because they that are in such case become relaxed: he had no heart to partake of food before, until he obtained the mighty gifts. (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”— 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. 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”, 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.” 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.” 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.” What then? Having escaped such a danger, does he flee? By no means, but goes where he kindled them to greater rage.
(Recapitulation, <!--<span class="stiki"></span>-->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.” 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.
Source: Homilies on Acts (New Advent)