Atos 9
Oecumenius
Atos 9:2
They called it the Way, the faith toward Christ our true God, which the apostles proclaimed; and rightly so. For through it we enter into the kingdom of the heavens, and not by any other. But in a truer sense one must hear the civic way, as in Isaiah: "Why have they deceived us from your way?" (Isa. 63:17) that is, the conduct according to you. Therefore here he called the Way the civic conduct according to Christ. And in other places where he mentions the Way, he means the proclamation according to Christ and the conduct according to him. Perhaps also they called them so to mock and vilify them. For they are accustomed to call a worthless man a man of the way. He did not seek authority there to punish them, but to lead them to Jerusalem, because with greater authority he wished to act in these matters. — Commentary on Acts
Atos 9:3
The vision does not occur in a city, but on the road in quiet, so that it might not be possible for others to relate otherwise what happened about him, but that he himself would be credible to relate that he had seen the vision and undergone the suffering. — Commentary on Acts
Atos 9:7
Why then did those with him not believe? So that they might be credible witnesses attesting concerning Paul. For if they had believed, they would have seemed to testify in favor out of courtesy. — Commentary on Acts
Atos 9:7
Those who were with Paul did not hear a voice from above, but Paul's voice. And they saw no one to whom he answered; Paul alone saw the one from above. For when they led him in, Paul himself says, "Those who were with me saw the light and became afraid, but they did not hear the voice of the one speaking to me." (Acts 22:9) For if they had heard that voice, they would not have believed. Seeing Paul answer, they were amazed. And this did not happen at first so that it might be shown truly that Christ rose. For the man who was persecuting him and disbelieving in his resurrection, and who was persecuting his disciples, how could he have believed unless the power of the resurrection were great? [CHRYSOSTOM] — Commentary on Acts
Atos 9:8
He does not blind everyone except Paul alone, so that the suffering might not be thought common and accidental, but of divine providence. — Commentary on Acts
Atos 9:9
Because he judged himself most harshly over the persecution of the Church, and, grieved, he begged God to be forgiven. — Commentary on Acts
Atos 9:10
Why, I ask, did he not bring any one of the great men who was worthy of trust, or hand him over to the instruction of Paul, but Ananias who was one of the seventy? Since he was not to be led by men, but by Christ himself. For this one neither taught him anything, but only baptized him. For having been enlightened at once he was about to draw much grace of the Spirit from zeal and eagerness. From this it must be noted that those dreams ought to be told which are of public benefit, and contribute to piety, whatever has the presence of the Lord or of angels. There are also private dreams which ought not to be spoken. Yet, if the benefit is private to Saul but a strange healing has occurred, the man is again invited to piety; and therefore it ought to have been spoken of as beneficial to all. — Commentary on Acts
Atos 9:11
And this Ananias was a deacon, as Paul himself testifies in the canons. This happened because there was no elder present in Damascus on account of the persecution. [AMMONIUS] — Commentary on Acts
Atos 9:12
For he could not see bodily, since he was blind. — Commentary on Acts
Atos 9:13
Therefore says Ananias, not as one disbelieving the reports, nor thinking that Christ had been deceived, God forbid! but fearing and trembling. For it was reasonable that, being in fear, they would analyze him to learn what had been determined concerning them (for how else could it be clear to them that he even held authority from the chief priests?), and say, since these things are so, how can these things happen? What then did the Lord, who searches the hearts, testify concerning Paul? He shows that wickedness is not natural to him. [AMMONIUS] — Commentary on Acts
Atos 9:15
For he says that he is a chosen vessel. For this reason, he says, he has shown that he is approved; for an approved thing is selected as a vessel. And not only will he be faithful, he says, but also a teacher and preacher to the world, and many will be persuaded on my account. For this reason he says that he is a chosen vessel of mine, and that he will carry my name. — Commentary on Acts
Atos 9:16
But when Ananias heard that Paul was blind, he rejoiced, and almost with his words he says this: "He is well off, let him remain blind; why do you order me to open his eyes? that he may be conquered again? that he may be punished again?" Therefore he says: "Not only will he do no harm, but he will also endure many things on my behalf." — Commentary on Acts
Atos 9:17
But Christ did not say to Ananias: I appeared to him, but he learned this from the Holy Spirit. And indeed he was not seen. Yes, he was seen through works and through the operation. Nor did he say, He who pierced you, turning aside the reproach, but, the one who appeared to you. — Commentary on Acts
Atos 9:18
Scales fell away, showing the sharpness of the blindness, and the undeniability of the healing. — Commentary on Acts
Atos 9:20
As a learned man he silenced them and would not let them speak, but proved from the Scriptures. That is, reconciling, teaching with gentleness that Jesus is the Christ, the Son of God. [CHRYSOSTOM] — Commentary on Acts
Atos 9:25
But they plotted to kill him; Saul, however, escaped from the wall in a basket through his disciples, and was preserved as a fugitive. Note that he was already gaining disciples, therefore he was wholly inflamed and filled with preaching, and it made him more eager to come later. For though he longed to depart from here, yet he also loved the salvation of people; therefore he often planned such things, keeping himself for the proclamation, and did not refuse to use human means when the occasion demanded. [2 CLEMENT] — Commentary on Acts
Atos 9:26-28
It is worth questioning here how, on the one hand, in the Epistle to the Galatians he says that I did not go up to Jerusalem, but to Arabia and Damascus, and after three years to Jerusalem, and that he saw Peter and that he saw none of the other apostles. (Gal. 1:16-17) Yet here, on the other hand, he says that Barnabas led him to the apostles. Now when he says in the Epistle to the Galatians that he did not go up, he means that he did not go up to talk. For he says, "I did not talk with them nor did I go up to Jerusalem." If this is not what he means, it is clear that the plot in Damascus did not occur immediately after his believing, but after his return from Arabia three years later. If this is also not the meaning, then although he did not go to the apostles he tried to attach himself to the disciples, tempering himself as a teacher rather than as a disciple. But Barnabas brings him to the apostles and relates what he had seen and how bold he was. For this reason he says that he went, to go to the apostles before me; I went away; at any rate I learned nothing from them. He took this ascent so as to be therefore, that he went away into Arabia, then he came to Damascus, then to Jerusalem, then to Syria. Or if not this in that order, that again he went up to Jerusalem, then was sent to Damascus, then to Arabia, then again to Damascus, then to Caesarea. And then after fourteen years he went up again to Jerusalem, perhaps when he brought the brothers along with Barnabas. If not this, the author gives another reckoning of the time. For the historian Luke also shortens many things and gathers together many periods. But it seems to me that Barnabas was from the first a friend to him, a man of such fair and exceedingly kind character; therefore also he was called son of consolation by name; therefore he became approachable to the man. [CHRYSOSTOM] — Commentary on Acts
Atos 9:29
He says "Hellenists" of those speaking in Greek, and very wisely. For the others, that is, the native Jews, did not even wish to see him. [CHRYSOSTOM] — Commentary on Acts
Atos 9:31
He is about to say that Peter went down from there; so that you may not think this a cause for alarm, he prefaced it by saying that the churches enjoyed peace. For when the height of the persecution was on, the apostles stayed in Jerusalem; but when there was peace, they preached also to the other places. — Commentary on Acts
Atos 9:34
Peter did not demand the man's faith, nor did he ask whether he wished to be healed; for the outward signs of his own power had not yet been revealed. It is therefore reasonable that the man's faith was not required. Nor did they demand the lame man's. Indeed the miracle became above all a comfort to many; for the man was notable. Just as Christ, when beginning his miracles, did not require faith, so neither did these. In Jerusalem their faith was naturally first awakened, so that even when Peter came his shadow might fall upon some of them. For many miracles occurred there. Here, however, this comes first. Some of the miracles were done to draw others to them, and others for the comfort of those who believed. [CHRYSOSTOM] — Commentary on Acts
Atos 9:36
It is shown that she was therefore named after her conduct, being alert and sober like a gazelle. For many names are given with reference to character, indicating by the nickname the operation that followed. [CHRYSOSTOM] — Commentary on Acts
Atos 9:37
And having washed her, they did all the things that are done for the dead. [CHRYSOSTOM] — Commentary on Acts
Atos 9:38
And then having sent for, they summoned Peter. They did not do this before her death, considering it unworthy to disturb the disciples for such matters and to distract them from the preaching. Wherefore he also says that he was near. For they requested this as an additional matter; for she was a disciple. [CHRYSOSTOM] — Commentary on Acts
Atos 9:39
The phrase "with them" shows her humility, that she was present with them and ate with them as one among many. [CHRYSOSTOM] — Commentary on Acts
Atos 9:40
What then did Peter do? He put them all out, so that they might not be disturbed by tears nor be agitated. And having knelt down he prayed. For not always did the miracles follow immediately upon his prayer. [CHRYSOSTOM] — Commentary on Acts
Atos 9:43
Peter does not remain attached to any one of the notable men, but to the tanner, leading us through all things into humility, neither letting the lowly be ashamed nor the great be proud. For those who believed through the miracles desired his teaching concerning God Jesus the Christ, who was proclaimed by him. [CHRYSOSTOM] — Commentary on Acts