Acts 13:2

24. This question I should briefly solve, if I should say, because I should also justly say, that we must believe the Apostle. For he himself knew why in the Churches of the Gentiles it was not meet that a venal Gospel were carried about; not finding fault with his fellow-apostles, but distinguishing his own ministry; because they, without doubt by admonition of the Holy Ghost, had so distributed among them the provinces of evangelizing, that Paul and Barnabas should go unto the Gentiles, and they unto the Circumcision. But that he gave this precept to them who had not the like power, those many things already said do make manifest. But these brethren of ours rashly arrogate unto themselves, so far as I can judge, that they have this kind of power. …

Some persons, it is likely, are at a loss how to explain it, that God should quietly look on while (His) champions are put to death, and now again the soldiers on account of Peter: and yet it was possible for Him after (delivering) Peter to rescue them also. But it was not yet the time of judgment, so as to render to each according to his deserts. And besides, it was not Peter that put them into his hands. For the thing that most annoyed him was the being mocked; just as in the case of his grandfather when he was deceived by the wise men, that was what made him (feel) cut to the heart, the being (eluded and) made ridiculous. “And having put them to the question,” it says, “he ordered them to be led away to execution.” ( Matt. ii. …

(Recapitulation.) “And when it was day,” etc. ( v. 18 .) For if the Angel had brought out the soldiers also, along with Peter, it would have been thought a case of flight. Then why, you may ask, was it not otherwise managed? Why, where is the harm? Now, if we see that they who have suffered unjustly, take no harm, we shall not raise these questions. For why do you not say the same of James? Why did not (God) rescue him? “There was no small stir among the soldiers.” So (clearly) had they perceived nothing (of what had happened). Lo, I take up the plea in their defence. The chains were there, and the keepers within, and the prison shut, nowhere a wall broken through, all told the same tale: the man had been carried off: why dost thou condemn them? Had they wished to let him off, they would have done it before, or would have gone out with him. “But he gave them money?” ( ch. iii. …

Mark the vehemence with which all this is done by the Apostles: “rent their clothes, ran in, cried out,” all from strong affection of the soul, revolted by the things that were done. For it was a grief, indeed a grief inconsolable, that they should needs be thought gods, and introduce idolatry, the very thing which they came to destroy! This also was a contrivance of the devil, but he did not prevail. But what say they? “We also are men of like passions with you.” At the very outset they overthrew the evil. They said not simply, “Men,” but “As ye.” Then, that they may not seem to honor the gods, hear what they add: “Preaching unto you, that ye should turn from these vanities unto the living God, Who made heaven, the sea, and all things that are therein.” Observe how they nowhere mention things invisible. …

See the candor of the servant. He wishes nothing to be his own, but all his Master’s. And indeed it was the Spirit that gave this. Wherefore He saith, “I have many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth” ( John xvi. 12 ): and again, “Separate Me Paul and Barnabas.” ( Acts xiii. 2 .) And in the Epistle to the Corinthians, he says, that “to one is given by the Spirit the word of wisdom, to another the word of knowledge” ( 1 Cor. xii. 8, 11 ); and that It divideth all as It willeth. And in addressing the Milesians, he says, “Over which the Holy Ghost hath made you shepherds and overseers.” ( Acts xx. 28 .) You see, he calls the things of the Spirit, the Son’s, and the things of the Son, the Spirit’s. …

Seest thou how again he places the Spirit in the rank of God, (vide infra) and raises them up to the rank of the Apostles. For he said before, “Ye are the Epistle of Christ;” and here, “But we all with open face.” Yet they came, like Moses, bringing a law. But like as we, he says, needed no veil, so neither ye who received it. And yet, this glory is far greater, for this is not of our countenance, but of the Spirit; but nevertheless ye are able as well as we to look steadfastly upon it. For they indeed could not even by a mediator, but ye even without a mediator can [look steadfastly on] a greater. They were not able to look upon that of Moses, ye even upon that of the Spirit. Now had the Spirit been at all inferior, He would not have set down these things as greater than those. …

But why does he not speak of his vocation rather than his apostolate, and say, “Paul” called “not by man?” Because here lay the whole question; for they said that the office of a teacher had been committed to him by men, namely by the Apostles, whom therefore it behooved him to obey. But that it was not entrusted to him by men, Luke declares in the words, “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul.” ( Acts xiii. 2 .)

1. Great and admirable is the dignity of an Apostle, and we find Paul constantly setting forth the causes of it, not as if he took the honor to himself, but as intrusted with it, and being under the necessity of so doing. For when he speaks of himself as “called,” and that “by the will of God,” and again elsewhere, “a necessity is laid upon me” ( 1 Cor. ix. 16 .), and when he says, “for this I was separated,” by these expressions all idea of arrogance and ambition is removed. For as he deserves the severest blame, who intrudes into an office which is not given him of God, so he who refuses, and shrinks from it when offered to him, incurs blame of another kind, that of rebellion and disobedience. …

The office of a Teacher and that of a Priest is of great dignity, and to bring forward one that is worthy requires a divine election. So it was of old, and so it is now, when we make a choice without human passion, not looking to any temporal consideration, swayed neither by friendship, nor enmity. For though we be not partakers of so great a measure of the Spirit as they, yet a good purpose is sufficient to draw unto us the election of God. For the Apostles, when they elected Matthias, had not yet received the Holy Spirit, but having committed the matter to prayer, they chose him into the number of the Apostles. For they looked not to human friendships. And so now too it ought to be with us. But we have advanced to the extreme of negligence; and even what is clearly evident, we let pass. …

Since therefore Christ suffered for the Gentiles, and I was separated to be a “teacher of the Gentiles,” why dost thou refuse to pray for them? He fully shows his own credibility, by saying that he was “ordained” ( Acts xiii. 2 .), that is, separated, for this purpose, the other Apostles being backward in teaching the Gentiles; he adds, “in faith and verity,” to show that in that faith there was no deceit. Here is observable the extension of grace. For the Jews had no prayers for the Gentiles; but now grace is extended to them: and when he says that he was separated to be a Teacher of the Gentiles, he intimates that grace was now shed over every part of the world.

“And I will ask the Father, and He shall give you another Comforter.” Again His speech is one of condescension. For since it was probable, that they not yet knowing Him would eagerly seek His society, His discourse, His presence in the flesh, and would admit of no consolation when He was absent, what saith He? “I will ask the Father, and He shall give you another Comforter,” that is, “Another like unto Me.” Let those be ashamed who have the disease of Sabellius, who hold not the fitting opinion concerning the Spirit. For the marvel of this discourse is this, that it hath stricken down contradictory heresies with the same blow. For by saying “another,” He showeth the difference of Person, and by “Paraclete,” the connection of Substance. …

14. And wouldest thou know that He discourses and speaks? Philip by revelation of an Angel went down to the way which leads to Gaza, when the Eunuch was coming; and the Spirit said to Philip, Go near, and join thyself to this chariot . Seest thou the Spirit talking to one who hears Him? Ezekiel also speaks thus, The Spirit of the Lord came upon me, and said unto me, Thus saith the Lord . And again, The Holy Ghost said , unto the Apostles who were in Antioch, Separate me now Barnabas and Saul for the work whereunto I have called them . Beholdest thou the Spirit living, separating, calling, and with authority sending forth? Paul also said, Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions await me . …