see it. He did not say that she gave birth, but that she suckled the little child. For lest anyone might think the child was supposititious, the fountains of milk gave proof of the genuine birth; thus, by the remembrance of the name, he himself also was sufficiently and more than sufficiently instructed concerning the wondrous birth. Therefore he says: *God hath made laughter for me* (Gen. XXI, 6), since it was possible to see a woman worn out by old age, who in her long-lived hoariness was rearing a suckling child. But that laughter called the divine grace to memory, and the nurture of the suckling provided the proof of the miracle that had been wrought; for it was not the work of nature, but the whole was to be ascribed to the glorious achievement of grace. Therefore Paul also says: *We, brethren, as Isaac was, are the children of promise* (Gal. IV, 28). For just as grace worked there, so here too he came forth from a womb already cold and spent. B Thou hast been moistened from the cold waters: what, therefore, the womb was for him, the bath of waters was for thee. Dost thou see the kinship of the birth? Dost thou see the concord of grace? Dost thou see nature everywhere remaining idle, and the whole power of God working? Therefore: *We, brethren, as Isaac was, are the children of promise*. But yet one question still remains: he said of us that we were *not of blood, nor of the will of the flesh* (John I, 13). How, finally, is this? Neither was Isaac of blood; for the manner of women had ceased for Sarah. The fountains of milk were stopped, the material of generation was taken away, the workshop of nature was useless, and then God gave proof of His own power. Behold, we have the full teaching of the appellation of Isaac. For it remains that we should come to Abraham, and to the sons of Zebedee and Peter; but lest the prolixity of our discourse become a weariness to you, we shall defer these things to another sermon, by putting an end to our speaking here, exhorting you who have been born as Isaac was, that you may imitate the gentleness and modesty of Isaac, and all other philosophy of his; so that, helped by the prayers of that just man and of all these presiding bishops, we may all be able to arrive at the bosom of Abraham, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, honor, power, together with the holy and life-giving Spirit, now and always, and for ages of ages. Amen.
TO THOSE WHO HAD REPROACHED HIM CONCERNING THE PROLIXITY OF THE PROOEMIA, AND THAT IT IS USEFUL TO BEAR REPROOFS WITH AN EQUAL MIND; AND WHY PAUL’S NAME WAS NOT CHANGED IMMEDIATELY UPON HIS BELIEVING, AND THAT THIS CHANGE WAS NOT BY NECESSITY, BUT BY FREE WILL; AND ON THE SAYING: SAUL, SAUL, WHY PERSECUTEST THOU ME? (Acts IX, 4)
A Certain of our beloved ones have reproached us, that we were making the beginnings of our discourses too prolix; whether they have reproached us justly or unjustly, you will then understand when, having heard our defense, you deliver judgment as if in a public tribunal. But I, before I show this, give thanks to them for their reproach; for it proceeds from their care and concern for me, not from an evil spirit; and I would say that I love a friend not only when he praises, but also when he reproaches and corrects. For to praise everything, both what is done well and what is done ill, is not the mark of a friend, but of a deceiver and a mocker; but to praise if any good be done, and to reproach if any offense be committed, this is truly the mark of one who loves and has concern. And in order that you may learn that to praise and celebrate everything indiscriminately is not the mark of a friend, but of one who leads astray: *My people*, he says, *they that call you blessed, they deceive you, and destroy the way of your steps* (Isa. III, 12). Indeed, I do not admit even a praising enemy; but a friend I embrace even when he reproaches me. The former, even if he kisses me, is unpleasant; the latter, even if he wounds me, is lovable; the kiss of the former is full of suspicion, while the wound of the latter has the power to heal. Therefore B someone says: *Better are the wounds of a friend, than the deceitful kisses of an enemy* (Prov. XXVII, 6). What sayest thou? Wounds better than kisses? Yes, he says; for I do not attend to the nature of those things that are done, but to the disposition of those who do them. Dost thou wish to learn how the wounds of a friend are more faithful than the deceitful kisses of an enemy? Judas kissed the Lord; but the kiss was full of treachery; his mouth was filled with poison, his tongue with iniquity (Matt. XXVI, 49). Paul wounded the fornicator among the Corinthians; but he procured salvation for him. How, thou wilt say, did he wound? By delivering him to Satan: *Deliver*, he says, *such a one to Satan for the destruction of the flesh*. To what end? *That the spirit may be saved in the day of the Lord Jesus* (I Cor. V, 5). C Hast thou seen wounds of salvation? Hast thou seen a kiss filled with treachery? Thus: D *Better are the wounds of a friend, than the deceitful kisses of an enemy*. Let us seek this not only among men, but also before God and before the devil. The former is a friend, the latter an enemy; the former is a savior and healer, the latter a fraudulent one and an enemy. The latter once kissed, while the former wounded? How did the latter kiss, and the former wound? The latter said: *Ye shall be as gods* (Gen. III, 5); the former said: *Dust thou art, and into dust thou shalt return* (Gen. III, 19). Which profited more—he who said, *Ye shall be as gods*, or he who said, *Dust thou art, and into dust thou shalt return*? The latter threatened death, the former promised immortality; but the one who promised immortality cast him out of paradise; whereas the one who threatened death led him into heaven. Dost thou see how *Better are the wounds of a friend, than the deceitful kisses of an enemy*? Therefore, before I demonstrated this, I returned thanks to those who find fault with me. For whether they find fault justly or unjustly, they do so not out of a desire to reproach, but to correct...
whereas enemies, even if they reproach justly, do so not because they desire to correct, but because they are eager to expose. Those, therefore, in praising, seek more zealously to make one better; these, even if they praise, are eager to trip one up. B However, in whatever way the reproach is set in motion, it is a great good to be able to bear up under reproaches and accusations, and not to become bestial. For, he says, "he who hates reproofs is foolish" (Prov. 12:1). He did not say "such or such reproofs," but simply "reproofs." If, then, a friend has accused you justly, correct the offense; but if he has rebuked you without reason, for the time being praise him for his intent, accept his design, and give thanks for the friendship; for it is from deep love that accusations arise. Let us not be annoyed when we are rebutted. For this yields great benefit to our life, if this were done by all, if we were both to rebuke those who sin, and while sinning, were to bear the reproaches easily. For just as medicines are for wounds, so are reproaches for sins. Therefore, as he who rejects medicines is senseless, so is he who does not accept reproaches, foolish. C But many often become bestial, thinking to themselves and saying: "Am I, who am wise and prudent, to endure this person?" not knowing that this very thing is proof of the utmost foolishness. For it says: "I saw a man who seemed to be wise in his own sight; there is more hope for a fool than for him" (Prov. 26:12). For this reason also Paul says: "Do not be wise in your own estimation" (Rom. 12:16). For even if you are ten thousand times wise and see what is necessary, yet you are a human being, and you have need of a counselor. For God alone is in need of nothing, and He alone has no need of a counselor. For this reason also it is said concerning Him: "For who has known the mind of the Lord, or who has become His counselor?" (Rom. 11:34). But we humans, even if we are ten thousand times wise, we are ten thousand times reproved, and the weakness of our nature is made manifest. For "not everything can be in human beings," it says; why? Because the son of man is not immortal. What is brighter than the sun? Yet even this suffers eclipse. Just as, therefore, that bright light is hidden when darkness comes over its radiant beam, so too our understanding, even when it is shining and visible as if in the clear midday, is often hidden when folly comes over it; and the wise man does not see what is necessary, while one much less than him sees it more sharply. And this happens so that neither may the wise man be puffed up, nor the lowly man despair of himself. It is a great good to be able to bear reproaches; it is a great good to be able to rebuke; this is a work of the greatest providence. D But now, if we see a man having his tunic hanging lopsided, or his other clothing worn badly, we correct him and remind him; but if we see his life hanging loose, we do not even utter a word. If we see his manner of life being unseemly, we pass it by, even though the former concerns garments, even to the point of laughter, while the latter concerns the soul, even to the point of danger and punishment. If you see your brother, tell me, being carried toward a precipice, having a neglected life, not seeing what is necessary, and you do not stretch out a hand, you do not raise him from the fall, you do not accuse and rebuke him? Rather, do you prefer not to offend him and seem burdensome over his salvation? And what pardon will you have before God? What defense? Did you not hear what God commanded the Jews: not to overlook the beasts of their enemies wandering, nor to pass by them when they have fallen? (Exod. 23:4-5; Deut. 22:1). If, then, the Jews are commanded not to overlook the irrational creatures of their enemies, shall we overlook the souls of our brothers being tripped up every day? And how is this not a sign of the ultimate cruelty and bestiality, not to allot as much providence to human beings as they do to irrational creatures? This has overturned everything, this has confounded our life, because neither do we bear it nobly when we are rebuked, nor do we desire to rebuke others; for this is why we are burdensome when we rebuke, because we become bestial when we are rebuked. For if the brother knew that by rebuking you he would be praised by you, he himself would have returned the same reward when rebuked.
2. Do you wish to learn that even if you were very prudent, even if you were very accomplished, even if you had reached the very apex of virtue, you have need of a counselor, and of one who corrects and rebukes? Hear an ancient story. There was nothing equal to Moses. For he was "the meekest," he says, "of all men" (Num. 12:3), and a friend to God, and he had been filled with the outside philosophy, and he was full of spiritual understanding. For "Moses was instructed," he says, "in all the wisdom of the Egyptians" (Acts 7:22). Do you see his accomplished education? And he was "powerful in word and deed." But hear also another testimony. "God spoke to many prophets," it says, "but He did not speak to anyone as He did to him; but to the others in riddles and dreams, while to Moses face to face" (Num. 34:10). What greater proof of his virtue do you seek than this, when the Master of all converses with His servant as a friend? He was therefore wise in both the outside and inside education; he was powerful in word and deed; he commanded nature itself, since he was a friend of the Master of nature; he led such a great people out of Egypt; he divided the sea, and again brought it together; and it was a sight of a paradoxical miracle. For then the sun first beheld the sea not being sailed, but being walked upon; a gulf being crossed not by oars and ships, but by the feet of horses. But yet that wise man, that man powerful in word and deed, that friend of God, that man who commanded nature, that man who worked so many miracles, did not see a matter that was clear to many men; but his father-in-law, a barbarian man and of little account, saw it, and brought it to the middle; while he did not find it. What then is this? Hear, so that you may learn that each one has need of a counselor, even if he were to become like Moses, and that things which escape great and admirable men often do not escape the small and the lowly. For since Moses had gone out of Egypt, and was in the desert, the whole people stood near him, six hundred thousand, and he resolved all the accusations of those disputing with one another. When, therefore, his father-in-law Jethro saw him doing this—a man who was barbarian and had lived in the desert, and who possessed neither…
… A nor any standing in public life, and was living in ignorance—the most certain proof of folly? For there is nothing more foolish than the Gentiles. Nevertheless, that barbarian, that impious man, that ignorant man, seeing Moses not acting as he ought, corrected him—that wise, prudent man, that friend of God. He says to him, "Why do these sit before you?" (Exod. 18:14). And when he had learned the reason, he says, "You are not doing this right" (ibid. 17). It was counsel combined with rebuke; yet he was not indignant, but bore it patiently, that wise and prudent man and friend of God, who ruled over so many myriads. For it is no small thing to be taught by a barbarian and a private individual. Neither the miracles he had performed, nor the magnitude of his rule, made him arrogant; nor was he suffused with shame that he should be rebuked in the presence of his subjects; but, thinking that although he had performed great signs, he was still a participant in human nature, to which many things are often unknown, he accepted the counsel with modesty. Many, on the contrary, lest they appear to need another’s advice, often prefer to lack the benefit of counsel than to amend their sin by accepting admonition; indeed, they prefer to be ignorant rather than to learn, not knowing that it is no crime to learn, but rather to be ignorant; not to be taught, but to live in ignorance; not to be rebuked, but to sin without correction. For it happens that something good may be found even in the lowliest person, which is not usually found in a wise and great man. When Moses pondered this, he listened to him advising with a calm mind, and when he said, "Appoint for yourself commanders of thousands, commanders of hundreds, commanders of fifties, and commanders of tens; and let them bring the more difficult matters to you, but let them solve the lighter ones themselves" (Exod. 18:21-22). Having heard these things, he did not blush, nor was he put to shame, nor did he fear his subjects. He did not say to himself, "My subjects will despise me if, being a leader, I learn from another what ought to be done." But he obeyed, and followed the counsel, and was not ashamed—neither before those then present, nor before those who would come later. Indeed, as if honored by this rebuke of his father-in-law, he taught by his writings not only the men who were present then, but also those who have existed up to this very day, and who will exist throughout the whole world until the coming of Christ, that he was unable to see what needed to be done and that he had embraced the admonition of his father-in-law. But we, if we see even one man present when we are being corrected and rebuked, are disturbed, we are stunned, and we think we have fallen from life. But he was not so; for when he saw so many thousands of men present—nay, so many thousands of men who were then present, and who would exist after him throughout the whole world even until the present day—he did not blush; but he proclaims to all, daily through his writings, that his father-in-law saw things which he himself had not noticed. Why did he do this, and why did he transmit that event to writing? To be surety for us, that we should not think highly of ourselves, even if we are the wisest of all, nor despise the counsel of others, even if they are the lowliest of all. If someone rightly gives advice, even if he is a servant, accept the admonition; if someone gives pernicious advice, even if he is placed in the greatest dignity, reject the opinion; for it is not the quality of the persons that should always be examined, but the nature of the counsel. B Moses therefore did not act so as to teach us that we should not be ashamed when we are rebuked, even if the whole populace were present before us. For that is truly no ordinary praise, and is a proclamation of the highest philosophy—to bear rebuke generously. For we do not so much praise and admire Jethro now because he corrected Moses, as we admire that holy man because he was not ashamed to be rebuked with so many present, and because he handed down the event to memory, showing his philosophy to all these, and declaring how greatly he despised the empty glory of men.
C But as we were excusing ourselves concerning the prolixity of the prooemia, we again made a longer prooemium; yet not without reason nor without cause: for we are addressing you regarding matters of the greatest and most necessary importance, so that we may bear it bravely when we are rebuked, and so that we may readily rebuke and correct those who sin. But now it is necessary that we defend ourselves concerning the prolixity, and show why we make our prooemia long. Why, then, do we do this? We are addressing such a multitude—men who have wives, who preside over houses, who provide for their life with daily labor, who are occupied in worldly affairs. And it is not only troublesome that they are perpetually occupied, but also that we receive them here only once in the week. Therefore, so that we may make what we say easy to understand, we strive to render our teaching clearer through our prooemia. For he who has no other business than to be constantly free for the Scriptures does not need prooemia, nor other preparation; for immediately upon hearing the teacher, he perceives the meaning of what is said. But he who is addicted to worldly affairs for the greatest part of his time, and who appears here more rarely and for a short time, unless he hears prooemia and greater preparation, which may always precede the discourse and prepare the way for it, departs without gain. Nor is this the only cause of the prolixity of our prooemia, but there is another no less important. For out of such a multitude, some arrive, and others often do not arrive. It is therefore necessary to adorn those who arrive with praises, but to rebuke those who are absent; so that those may become more diligent through praises, and these may put aside their slothfulness through rebukes. D There is also another necessity for prooemia. We often treat an argument at greater length, which we cannot bring to an end in one day, but we often need a second, third, and fourth exposition to treat one and the same matter. It is therefore necessary on the second day that the end of the previous teaching be repeated, so that the end, coherent with the beginning, may render the narrative clearer to the hearer, so that the discourse, placed without any series, may not become more obscure. But so that you may learn that a discourse lacking a prooemium will not be understood by anyone, behold, now, for the sake of an experiment, I begin a discourse without prooemia. "And Jesus, looking on him, said: You are Simon the son of Jonah, you shall be called Cephas, which is translated Peter" (John 1:42). See if you understand that saying? Or if you know the consequence, and for what reason these things were said? Because, forsooth, I brought these forth without a prooemium, just as if one were to lead a man covered on all sides into a theater. Come, therefore: let us uncover him, now that a prooemium has been given. But the discourse was recently about Paul...
A there, when we were discussing names, and were asking why he was at one time called Saul, and after these things Paul. From thence we set forth into ancient history, and examined all who had epithets. Then, from that point, we also made mention of Simon, and of the voice of Christ saying to him, "You are Simon the son of Jonah, you shall be called Cephas," which is interpreted Peter. Do you see how what a little before seemed full of difficulty has now become more familiar? For just as a body needs a head, and a tree needs a root, and a river needs a source, so too does a discourse need prooemia. Since, therefore, we have set you upon the very beginning of the way, and have shown the sequence, let us be led henceforth into the history of the prooemium: "And Saul, yet breathing out threatening and slaughter against the disciples of the Lord." And yet in the Epistles he is called Paul; for what reason, then, did the Holy Spirit change his appellation? Just as a master, having purchased a servant B and then wishing to teach him lordship, changes his name; so too did the C Holy Spirit act at that time. For He took Paul from captivity, and he had recently come to this lordship. For this reason He changed his appellation, so that he might learn lordship from this. For that the imposition of names is a symbol of lordship is manifest in the things we do; but it will be more familiar from the things God did in the case of Adam. For wishing to teach him that he is the ruler and lord of all, He brought all the wild beasts to him, to see what he would call them, showing that the imposition of names confirms lordship. But if you wish to see this come to pass among men, and to learn that it is a custom often for those who take servants from captivity to change their names, hear what the king of the Babylonians did. For having taken Hananiah, Azariah, and Mishael from the captivity, he did not leave them with their former names, but called them Shadrach, Meshach, and Abednego D (Dan. 1:6, 7). But what was the cause why He did not immediately change the name of Saul, but waited for a long time to pass? Because if He had changed it immediately upon his conversion, the change and his transition to the faith would not have become manifest. But that which happens in the case of servants, when, having fled, they immediately change their names and become hidden, this would have happened in the case of Paul: if, having immediately left the Jews and come to us, he had been renamed, no one would have known that the persecutor was the same as the evangelist. But this was the thing being zealously sought, to learn that the persecutor is the same one who has become an apostle. This was what held the Jews together, that they were finding the teacher who stood on their behalf to be against them. In order, therefore, that the sudden change of name might not hide the change of his purpose, He leaves him for a long time to possess his former appellation, so that, when all might know that he is the one who had persecuted the Church previously, then, once he had become familiar to all, He might then change the appellation. And that this is the cause, hear him saying: "I came into the regions of Syria and Cilicia; and I was unknown by face," he says, "to the Churches of Judea which were in Palestine." If he was unknown to those in Palestine where he resided, much more so to those elsewhere. "And I was unknown by face," he says, "not by name." Why unknown by face? For no one, even of the believers, dared to look at him when he was warring against us; he was filled with so much slaughter, with so much madness. Wherefore all would jump away, all would flee if they saw him arriving, and they did not even dare to look at him; so much had he become like a wild beast against the faithful. But they were only hearing that he who once persecuted us is now evangelizing the faith which he once destroyed. Since, therefore, they were unknown to him by face, and were only hearing, if his name had been changed immediately, even those hearing would not have known that he who persecuted the faith is this one evangelizing. Because they knew his former name, that he was called Saul, if upon being changed he had been immediately called Paul, and then some reported to them that "Paul is evangelizing, he who persecuted the Church," they would not have known that this one was that man, because he was not called Paul, but Saul. For this reason he let him have his former appellation for a long time, so that he might be known to all the faithful, and to those from afar who had not seen him.
4. For what reason, therefore, his name was not immediately changed, has been sufficiently demonstrated. It is necessary, then, to come to the very beginning of the discourse: "And Saul, yet breathing out threatening and slaughter against the disciples of the Lord." What is "yet"? For what had he done before this, that he says "yet"? For "yet" is said about a man who has done many evils beforehand. What, then, did he do? For tell me, what evil did he not do? He filled Jerusalem with fear; destroying the faithful, he ravaged the Church, he persecuted the apostles, he slaughtered Stephen; he did not spare men or women. Hear, at least, his disciple saying: "And Saul was ravaging the Church, entering into the houses, and dragging off men and women." For the marketplace did not suffice for him, but he also leaped into the houses; for "entering into the houses," he says. And he did not say "leading," nor "drawing men and women," but "dragging men and women"; just as though discoursing about a wild beast, "dragging men and women," and not men only, but also women. He did not revere nature, nor pity the sex, nor was he moved toward their weakness. For he did these things with zeal, not with passion. For this reason, the Jews, when doing the same, were worthy of condemnation; but he, doing the same, was worthy of forgiveness. For it was clear from the things they were doing that they were practicing these things for the sake of honor and the glory from the many; but he was not so, but doing it with zeal for God, even if not according to knowledge. For this reason, they let the women go, but warred against the men, since they saw their own honor having passed over to them; but he, as being a zealot, stood against all. Having thought through all these things, then, Luke, and seeing him not yet satiated, was saying: "And Saul, yet breathing out threatening and slaughter against the disciples of the Lord." The slaughter of Stephen did not satiate him, the persecution of the Church did not fill him, but he was proceeding further, and nowhere was he stopping his madness; for it was zeal. But having just returned from the slaughter of Stephen, he was persecuting the apostles; and he was doing the same as if a wild wolf had leaped upon a flock of sheep, and having snatched a lamb from thence, and having torn it with his own mouth,
he became A even more fierce from that slaughter. Therefore he says, *still*. Although, whose heart would not that slaughter have filled? Whose spirit would not the gentleness of him who was being slain have pacified, and the words of him who, being overwhelmed by stones, prayed thus for those who were stoning him: *Lord,* he says, *do not hold this sin against them* (Acts 7:60)? For this reason, the persecutor became an evangelist. For immediately after the slaughter, this man was converted; God heard his voice. And indeed, Stephen was worthy to be heard, both because of the future virtue of Paul, and because of his own confession: *Lord, do not hold this sin against them.* Let those who have enemies, let those who are suffering injury, listen. For even if you suffer six hundred grievous things, you have not yet been stoned, as Stephen was. And see what happened. The one spring of Stephen was being obstructed, and another was being opened, from which countless rivers flowed. For after the mouth of Stephen was silent, the trumpet of Paul sounded forth. Thus God never abandons to the end those who run to Him, but provides greater gifts than those which are taken away by enemies. For they did not cast out from the army a soldier such as Christ later introduced in his stead.
But *Saul, still*. That word *still* signifies something else: namely, that Christ seized him while he was *still* raging, *still* fierce, *still* moved by the force of his anger, *still* fervent in slaughter. For He did not wait until his sickness ceased, the disease was extinguished, and he who was so savage became more gentle, so as to draw him; but He captured him in the very height of his fury, B to show His own power, how that in the midst of his rage, while his mind was seething, He conquered and subdued the persecutor. For we admire a physician when he is able to extinguish a fever that is rising and burning at its greatest intensity, and to calm it completely: which is what also happened in the case of Paul. For in the very vehemence of the flame, the voice of the Lord, like dew descending from above, set him entirely free from the disease. *Saul, still breathing threatenings and slaughter against the disciples of the Lord*, dismissed the multitude, and then made an attack upon their leaders. For just as one who wishes to cut down a tree leaves the branches and cuts the root, so also he set upon the disciples, because he wanted to resect the root of the preaching.
The Mode of Paul’s Conversion
But the disciples were not the root of the preaching, but the Lord of the disciples. Wherefore He said: *I am the vine, you are the branches* (John 15:5). That root, however, is unconquerable. Therefore, the more they cut off branches, the more and greater ones sprouted up again. Thus Stephen was cut down, and Paul sprouted, and as many as believed through Paul. *And it came to pass*, he says, *as he drew near to Damascus, suddenly a light shone around him from heaven: and falling to the ground, he heard a voice saying to him: Saul, Saul, why are you persecuting me* (Acts 9:3, 4)? Why was the voice not brought first, but the light shone around him first? In order that he might hear the voice in quiet. For since one who is full of anger and rage tries to accomplish some matter, even if C countless people were to call him, he does not turn, being entirely intent on what is before him; lest that same thing should happen in the case of Paul, and he, intoxicated by the rage of his deeds, should not heed the voice or should not hear it, his mind being entirely intent on the task at hand: having blinded his eyes beforehand by the light, and having calmed his mind, having extinguished every perturbation of his soul, and having brought about a great tranquility of spirit, He sent forth the voice, so that, having discarded all arrogance, with a sober mind he might attend to the words. *Saul, Saul, why are you persecuting me* (Acts 9:4)? What are you persecuting? In what, whether small or great, can you accuse me? In what have you been harmed by me? Is it because I raised your dead? Is it because I cleansed the lepers? Is it because I put demons to flight? But for this reason you ought to have worshipped me, not persecuted me. But so that you may know that that *Why are you persecuting me* is related more to his own vindication: hear how His Father addresses the Jews in the same words. For just as this One says, *Saul, Saul, why are you persecuting me*, so also He said to the Jews: *My people, what have I done to you; or in what have I grieved you* (Micah 6:3)? *Saul, Saul, why are you persecuting me?* Behold, you lie on your back; behold, you are bound without chains. Just as if a master were to address a slave who had often fled and done many evils, once he was caught and bound: *What do you want me to do to you?* D *Behold, now you have fallen into my hands*; so also Christ, seeing Paul captured and prostrate, trembling and fearing, and being able to do nothing, addresses him thus: *Saul, Saul, why are you persecuting me?* Where will that rage vanish? Where that insanity? Where that untimely zeal? Where the chains and the circumambulations? Where that fierce heart? Now you will be immovable, and you will not even be able to see the one you are persecuting: and you who were rushing about everywhere, now you have need of someone to lead you. Therefore it is that He now says to him, *Why are you persecuting me?* in order that he might learn that from the previous time also, everything had happened by His concession; and that those things were not of weakness, nor are these things which were now happening of cruelty; but those were of mercy, and these are of providence. What, therefore, does Paul say: *Who are you, Lord* (Acts 9:5)? He recognizes the lordship from that concession, his power from the present blindness; finally, he confesses His might. *Who are you, Lord?* Did you see a grateful soul? Did you see a mind full of freedom? Did you see a sincere conscience? He did not struggle, he did not contend; but immediately he acknowledged the Lord. Not like the Jews, who, when they saw the dead raised, the blind receiving sight, the lepers cleansed, not only did not run to the Maker of such great things, but even called Him a deceiver, and prepared every kind of plot; not so certainly did Paul, but he was immediately converted. What, therefore, did Christ say? *I am Jesus, whom you are persecuting* (Ibid.). Why did He not say, *I am Jesus who rose again, I am Jesus who sit at the right hand of God*, but, *I am Jesus, whom you are persecuting*? To strike his mind, to prick his soul. Therefore, hear Paul after a long time, after countless excellent deeds, lamenting this: *For I*, he says, *am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church* (1 Cor. 15:9). But if after six hundred excellent deeds, after so much time had elapsed, he was mourning this, how great is it likely that he himself suffered at that time,
having not yet accomplished any noble deed, but conscious of the persecution himself, and hearing that voice?
B 5. But some people fasten upon us here. Yet do not you grow weary, even if evening should overtake us; for our entire argument concerns Paul, Paul who for three years taught the disciples night and day. Some, therefore, fasten upon us here and say: “And what is so great about the fact that Paul approached?” For God, as it were, by casting a cord around his neck, by means of that voice, thus drew him to Himself. Pay attention with precision. For this argument is common to us both against the Greeks and against the Jews, who think accusing the righteous man is a cover for their own unbelief, not knowing that they sin a double sin: both by not casting off their own error and by attempting to subject the saint of God to such accusations. But we shall provide the defense on his behalf by the grace of God. What, then, is the accusation? “Necessity,” says one, “dragged him to God.” What necessity, O man? He called him from above. Do you believe at all that He called him from above? Consequently, He is calling you today also through that same voice, but you do not obey. Do you see that the matter was not one of necessity? For if it were necessity, you too ought to obey; but if you do not obey, it is evident that he too obeyed out of his own free choice. And that you may learn that the calling was indeed of great importance for Paul’s salvation, just as it was for that of all other men, yet He did not leave him devoid of his own accomplishments and of the praises that come through his will, nor did He damage his free will, but this man approached willingly and out of his own good sense—I will make this clear by another example.
The Jews heard a voice borne from above, not of the Son, but of the Father, speaking concerning Christ about the waters of the Jordan: C *This is My beloved Son* (Matt. 3:17; 17:5), and they say: *This is a deceiver* (Matt. 27:63). Do you see an open war? Do you see an evident battle? Do you see that everywhere there is need of good sense, and of a soul that is impartial and not prepossessed by passion? Behold, there also was a voice, and here a voice; but the one obeyed, while the others spoke against it. And not just a voice alone, but the Spirit also in the form of a dove. For since John was baptizing, but Christ was being baptized, in order that they might not, by paying attention to the human form, think the one baptizing was greater than the one being baptized, the voice came, distinguishing this One from the other. And because it was unclear concerning whom the voice spoke what it spoke, the Holy Spirit also came in the form of a dove, drawing the voice onto the head of Christ. But nevertheless, He proclaimed Him both by a voice and manifested Him through the Spirit, and after this John also cried out that *I am not worthy to unloose the strap of His sandal* (John 1:27); and ten thousand other testimonies, both by words and by deeds, occurred, and they were blinded to everything—or rather, they saw everything indeed, but were persuaded by none of the things being said or done, having their understanding prepossessed by the madness of the desire for glory from the many. Which is what the Evangelist also says, that many of the Jews believed in Him, but because of the rulers they did not confess, *lest they should be put out of the synagogue* (John 12:42). And Christ Himself said: *How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God?* (John 5:44).
D But Paul was not like this; rather, having heard only one voice, that of the One being persecuted, he immediately ran towards Him, immediately he obeyed, and displayed much change. But if you have not grown weary with the length of what has been said, I will bring the argument to a closer example. For they heard the Son, and they heard in such a way as Paul heard, and they heard at a time such as Paul heard, and even so they did not believe. For just as Paul, when he was raging, when he was fiercer, when he was warring against the disciples, heard the voice, so also did the Jews. Where, and when? They went out in the night with torches and lanterns for His arrest; for they thought they were attacking a mere man. Wishing, therefore, to instruct them in His power, and that He is God, and that *it is hard for you to kick against the goads* (Acts 26:14), He says to them: *Whom are you seeking?* (John 18:4). They were standing before Him and near, and did not see Him; but the One being sought was Himself leading them by the hand to the finding of Himself, so that they might learn that He does not come to His Passion lacking strength, and that if He had not wished to permit it, they would not have prevailed. For how could they, who were not even able to find Him? What am I saying, “not able to find Him”? Nay, they were not even able to see Him present; and not only were they not able to see Him present, but even when answering Him as He asked, they did not even then know who on earth the One present was. With such complete excess did He blind their eyes. And not only this, but He also knocked them backwards with His voice; for when He said, *Whom are you seeking?* they all went backward from this voice. Just as the voice brought down Paul and made him lie prostrate, so also the voice cast them all backward; and just as this man did not see the One being persecuted by him, so those men did not see the One being sought by them; just as this man was blinded at the time of his madness, those men were blinded at that very time of their madness. For just as he, when he was going to bind the disciples, and these, when they went out to bind Christ, suffered the same things. There, chains, and here, chains; there, persecution, and here, persecution; there, blindness, and here, blindness; there, a voice, and here, a voice; and the demonstration of Christ’s power was similar, the remedies similar, but the correction was not similar; for those who were ill had a great difference. For what is more senseless, what more ungrateful than those men? They fell backward, and again they stood up, and again they attacked. Were they not more senseless than stones? And so that they might learn that this is He who said to them, *Whom are you seeking?* and cast them backward, He says to them again, when they had stood up: *Whom are you seeking?* And they say: *Jesus*. He says to them: *I told you that I am He* (John 18:5-8), as if to say: “Learn that the One who told you a moment ago, ‘Whom are you seeking?’ and threw you down, is I am He.” But nothing more happened because of this, but they remained in their own hardness of heart. Therefore, comparing all these things side by side, learn precisely that Paul did not approach out of necessity, but from a grateful and impartial conscience.
6. But if you are enduring and waiting, I will tell another one closer than this, having an irrefutable proof of the fact that Paul did not approach out of necessity [*alt-version omitted*]