This testimony is incontrovertible; the (unbelief) of the Jews (is left) without excuse. See how many witnesses he brings forward, the elders, the high-priest, and those in the city. Observe his defence, how it is not of cowardly fear (for himself, that he pleads), no, but for teaching and indoctrination. For had not the hearers been stones, they would have felt the force of what he was saying. For up to this point he had themselves as witnesses: the rest, however, was without witnesses: “From whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.
And it came to pass, that, as I made my journey, and had come near unto Damascus about noon, suddenly there shone from heaven a great light round about me. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why do you persecute Me? And I answered, Who are Thou, Lord? And he said unto me, I am Jesus of Nazareth, Whom you persecute.” (<!--<span class="stiki"></span>-->v. 6, 7, 8.) Why then, these very things ought to have been held worthy of credit, from those that went before: otherwise he would not have undergone such a revolution.
How if he is only making a fine story of it, say you? Answer me, Why did he suddenly fling away all this zeal? Because he looked for honor? And yet he got just the contrary. But an easy life, perhaps? No, nor that either. Well but something else? Why it is not in the power of thought to invent any other object. So then, leaving it to themselves to draw the inference, he narrates the facts. “As I came near,” he says, “unto Damascus, about noonday.” See how great was the excess of the light.
What if he is only making a fine story, say you? Those who were with him are witnesses, who led him by the hand, who saw the light. “And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spoke to me.” But in another place he says, “Hearing the voice, but seeing no man.” It is not at variance: no, there were two voices, that of Paul and the Lord's voice: in that place, the writer means Paul's voice (Hom. xix. p. 124, note 2); as in fact (Paul) here adds, “The voice of Him that spoke unto me.
Seeing no man:” he does not say, that they did not see the light: but, “no man,” that is, “none speaking.” And good reason that it should be so, since it behooved him alone to have that voice vouchsafed unto him. For if indeed they also had heard it, (the miracle) would not have been so great. Since persons of grosser minds are persuaded more by sight, those saw the light, and were afraid. In fact, neither did the light take so much effect on them, as it did on him: for it even blinded his eyes: by that which befell him, (God) gave them also an opportunity of recovering their sight, if they had the mind.
It seems to me at least, that their not believing was providentially ordered, that they might be unexceptionable witnesses. “And he said unto me” it says, “I am Jesus of Nazareth, Whom you persecute.” Well is the name of the city (Nazareth) also added, that they might recognize (the Person): moreover, the Apostles also spoke thus. And Himself bore witness, that they were persecuting Him. “And they that were with me saw indeed the light, and were afraid, but they heard not the voice of Him that spoke to me.
And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told you of all things which are appointed for you to do. And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, came unto me, and stood, and said unto me, Brother Saul, receive your sight. And the same hour I looked up upon him.
Enter into the city,” it says, “and there it shall be spoken to you of all that is appointed for you to do.” Lo! Again another witness. And see how unexceptionable he makes him also. “And one Ananias,” he says, “a devout man according to the law,”— so far is it from being anything alien!— “having a good report of all the Jews that dwelt” (there). “And I in the same hour received sight.” Then follows the testimony borne by the facts. Observe how it is interwoven, of persons and facts; and the persons, both of their own and of aliens: the priests, the elders, and his fellow-travellers: the facts, what he did and what was done to him: and facts bear witness to facts, not persons only.
Then Ananias, an alien; then the fact itself, the recovery of sight; then a great prophecy. “And he said, The God of our fathers has chosen you, that you should know His will, and see That Just One.” It is well said, “Of the fathers,” to show that they were not Jews, but aliens from the law, and that it was not from zeal (for the law) that they were acting. “That you should know His will.” Why then His will is this. See how in the form of narrative it is teaching. “And see That Just One, and hear the voice of His mouth.
For you shall be His witness unto all men of what you have seen and heard. And see,” he says, “that Just One.” For the present he says no more than this: if He is Just, they are guilty. “And hear the voice of His mouth.” See how high he raises the fact! For you shall be His witness— for this, because you will not betray the sight and hearing (i.e. “prove false to”)— “both of what you have seen, and of what you have heard:” by means of both the senses he claims his faith, fullness— “to all men.
And now why do you tarry? Arise, and be baptized, and wash away your sins, calling on His name.” Here it is a great thing he has uttered. For he said not, “Be baptized in His name:” but, “calling on the name of Christ.” It shows that He is God: since it is not lawful to “call upon” any other, save God. Then he shows also, that he himself was not compelled: for, “I said,” says he, “What must I do?” Nothing is (left) without witness: no; he brings forward the witness of a whole city, seeing they had beheld him led by the hand.
But see the prophecy fulfilled. “To all men,” it is said. For he did become a witness to Him, and a witness as it ought to be; by what he suffered, by what he did, and by what he said. Such witnesses ought we also to be, and not to betray the things we have been entrusted withal: I speak not only of doctrines, but also of the manner of life.
Source: Homilies on Acts (New Advent)