Study

10. Which thing I did. He proveth by his very facts with what force of zeal he was carried away to strive against Christ, until greater force did pull him back, and made him go the quite contrary way. Furthermore, his adversaries were witnesses of this his vehemency, so that it was most certain that he was suddenly changed; and undoubtedly the priests would never have put him in any such office, unless he had behaved himself courageously in exercising cruelty; and it was meet that he should be very courageous who should satisfy their fury. This is also to be noted, that Paul was not ashamed to confess how sore he had offended against God, so that that might turn to the glory of Christ. It was to him undoubtedly reproachful, to have been carried away with blind zeal, so that he enforced those to blaspheme which did desire to serve God; to have troubled the good and simple diversely; to have given sentence of the shedding of innocent blood; finally, to have lifted up his horns even unto heaven, until he was thrown down. But he doth not spare his own estimation, but doth willingly utter his own shame, that the mercy of God may the more plainly appear thereby.

Wherefore, there could no sinister suspicion rest in his speech, seeing that (without having any respect of himself) he saith, that he did utterly offend ⁶¹⁹⁶¹⁹     “Ultro sibi in crimen imputat,” voluntarily charges upon himself as criminal. in those things whereby he got the praise of all the people. Therefore, he condemneth his very zeal of madness, which others did honor.

Whereby it appeareth how filthy the ambition of those men is, who are ashamed simply to confess, if they have offended through ignorance or error. For although they do not altogether excuse the same, yet they go about to lessen or paint these things, for which they ought humbly with sorrow and tears to crave pardon. But though Paul might have retained the fame of a courageous man, yet he confesseth he was a madman. For the participle which Luke useth importeth thus much, that he compelled many to blaspheme. By this we know that there was great corruption even in the very first fruits of believers, seeing that having first professed themselves to be disciples of Christ, and being afterwards discouraged with fear or stripes, they did not only deny him, but also spake evil of his blessed name. Though the very denial itself containeth an horrible blasphemy.

13. At midday, O king. The narration tendeth to this end, that king Agrippa may understand that it was no vain visure or ghost, neither was it any such trance as brought him into some madness, so that he was destitute of judgment. ⁶²⁰⁶²⁰     “Quae mentis sanitatem vel judicium illi eriperet,” as deprived him of his sober senses, or the power of judging. For though he fell to the earth for fear, yet he heareth a plain voice; he asketh who it was that spake; he understandeth the answer which was made, which are signs that he was not beside himself. Hereupon it followeth that he did not rashly change his mind, but did godlily and holily obey the heavenly oracle, lest he should of set purpose proceed to strive against God.

16. But rise. Christ did throw down Paul that he might humble him; now he lifteth him up, and biddeth him be of good courage. And even we are daily thrown down by his voice to this end, that we may be taught to be modest; but look whom he throweth down, he doth raise the same again gently. And this is no small consolation, when Christ saith that he appeared to him not as a revenger to plague him ⁶²¹⁶²¹     “Qui poenam exigat,” to punish him. for his madness, for those stripes which he had unjustly and cruelly given, for his bloody sentences, or for that trouble wherewith he had troubled the saints, for his wicked resisting of the gospel, but as a merciful Lord, intending to use his industry, and to call him to an honorable ministry. For he made him a witness of those things which he saw, and which he should afterward see. This vision was worthy to be recorded, by which he learned that Christ reigneth in heaven, that he might no longer proudly contemn him, but acknowledge that he is the Son of God, and the promised Redeemer; he had other revelations afterward, as he saith in the Second Epistle to the Corinthians, and 12th chapter (2 Corinthians 12:1).

17. Delivering thee. He is armed in this place against all fear, which was prepared for him; and also he is prepared to bear the cross; notwithstanding, seeing he addeth immediately that Paul should come to lighten the blind, to reconcile those to God which were estranged from him, and to restore salvation to those which were lost; it is a marvel why he doth not also promise that they shall on the other side receive him joyfully, who shall by means of him receive such and so great benefits. But the unthankfulness of the world is noted out unto us in this place, because the ministers of eternal salvation are far otherwise rewarded, as frantic men do rail upon their physicians. And Paul is admonished, that whithersoever he shall come, a great part of those to whom he shall study to do good shall hate him, and seek his overthrow. And he saith plainly, that he is appointed to be a witness both to Jews and Gentiles, lest that turn to his reproach, because he made the gospel common to both alike. For the Jews had conceived such deadly hatred against him for this cause, because it grieved them that the Gentiles should be made their fellows. And though they made a show that this did proceed of zeal, because they would not have the covenant which God made with the posterity of Abraham profaned, by being translated unto strangers, yet mere ambition did prick them forward, because they alone would be excellent, all other being underlings. But in the person of one man, all godly teachers are encouraged to do their duty, that they be not hindered or kept back with the malice of men from offering the grace of God unto miserable men, though they be unworthy.

18. That thou mayest open their eyes. Paul, in taking to himself that which is proper to God, doth seem to exalt himself too high. For we know that it is the Holy Ghost alone which doth lighten the eyes. We know that Christ is the only Redeemer which doth deliver us from the tyranny of Satan. We know that it is God alone who, having put away our sins, doth adopt us unto the inheritance of the saints. But this is a common thing, that God doth translate unto his ministers that honor which is due to himself alone, not that he may take any thing from himself, but that he may commend that mighty working of his Spirit which he doth show forth in them. For he doth not send them to work, that they may be dead instruments, or, as it were, stage-players; but that he may work mightily by their hand. But it dependeth upon the secret power of his Spirit that their preaching is effectual, who worketh all things in all men, and which only giveth the increase.

Therefore, teachers are sent, not to utter their words in vain in the air, or to beat the ears only with a vain sound, but to bring lively light to the blind, to fashion again men’s hearts unto the righteousness of God, and to ratify the grace of salvation which is gotten by the death of Christ. But they do none of all these, save only inasmuch as God worketh by them, that their labor may not be in vain, that all the praise may be his, as the effect cometh from him.

And, therefore, we must note, that so often as the Scripture doth extol the external ministry so honorably, we must not separate it from the Spirit, which quickeneth the same even as the soul doth the body. For it teacheth in other places how little man’s industry can do of itself. For they must plant and water, but it is God alone which giveth the increase (1 Corinthians 11:6). But because many are hindered by their own ignorance and malice, that they cannot reap such fruit of the gospel as they ought, we must note this description, which setteth before our eyes briefly and plentifully that incomparable treasure. Therefore, this is the drift of the gospel, that being delivered from blindness of mind, we may be made partakers of the heavenly light; that being delivered from the thraldom of Satan, we may be turned to God; that having free forgiveness of sins, we may be made partakers of the inheritance among the saints. Those which will rightly profit in the gospel must direct all their senses to this end; for what good shall the continual preaching thereof do us, if we know not the true use thereof? Also, the way and means to attain to salvation is described to us, all men boast that they be desirous of salvation, but few consider how God will save them.

Therefore, this place, wherein the means is prettily comprehended, is, as it were, a key to open the gate of heaven. Furthermore, we must know that all mankind is naturally deprived of those good things which Christ saith we have by believing the gospel; so that it followeth that all are blind, because they be lightened by faith; that all are the bond-slaves of Satan, because they are set free by faith from his tyranny; that all men are the enemies of God, and subject to eternal death, because they receive remission of sins by faith. So that nothing is more miserable than we, if we be without Christ, and without his faith, whereby it appeareth how little, yea, that nothing is left for the free will of men’s merits. As touching every part, this lightening is referred unto the knowledge of God, because all our quickness of sight is mere vanity and thick darkness, until he appear unto us by his truth. That reacheth farther which followeth afterward: To be turned from darkness to light; for that is when we are renewed in the spirit of our mind.

Therefore, in my judgment, this member, and that which followeth, express both one thing, to be turned from the power of Satan unto God. For that renewing which Paul declareth more largely in the second chapter to the Ephesians, (Ephesians 2:10, and Ephesians 4:23) is expressed in divers forms of speech. Remission of sins followeth next, whereby God doth freely reconcile us to himself, so that we need not doubt but that God will be favorable and merciful to us. At length, the furnishing and filling of all things is put in the last place; to wit, the inheritance of eternal life. Some do read it falsely in one text, among those who are sanctified by faith, because this word is extended unto the whole period. Therefore, the meaning thereof is, that by faith we come unto the possession of all those good things which are offered by the gospel. And faith is properly directed unto Christ because all the parts of our salvation are included in him. Neither doth the gospel command us to seek the same anywhere else save only in him.

19. He declareth now briefly to what end he rehearsed the history of his conversion; to wit, that Agrippa and the rest might understand that he had God for his author of all those things which the Jews condemned of sacrilege and apostacy. He speaketh to Agrippa by name, because he knew that Festus and the Romans knew not what an heavenly vision meant. Now, it appeareth that there is nothing in the very sum of his doctrine which dissenteth from the law and the prophets; whereby the oracle doth win greater credit, whereby Paul was commanded to teach nothing but that which was agreeable to the Scripture. Conversion, or turning unto God, is joined with repentance, not as some peculiar thing, but that we may know what it is to repent. Like as, also, on the contrary, the corruption of men and their frowardness ⁶²²⁶²²     “Pravitas,” depravity. is nothing else but an estranging from God. And because repentance is an inward thing, and placed in the affection of the heart, Paul requireth, in the second place, such works as may make the same known, according to that exhortation of John the Baptist: “Bring forth fruits meet for repentance,” (Matthew 3:8). Now, forasmuch as the gospel calleth all those which are Christ’s unto repentance, it followeth that all men are naturally corrupt, and that they have need to be changed. In like sort, this place teacheth that these men do unskillfully pervert the gospel which separate the grace of Christ from repentance.