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14. The God of our fathers. As nothing is more fit to provoke us joyfully to go forward toward God, than when we know that God doth prevent us with his free goodness, that he may call us back from destruction to life; so Ananias beginneth here. God, saith he, hath ordained thee to know his will. For by this means Paul is taught that God had respect unto him at such time as he went astray, and was altogether an enemy to his own salvation; and so God’s predestination doth abolish all preparations which sophisters imagine, as if man did prevent God’s grace by his own free will. In calling him the God of the fathers, he reneweth the remembrance of the promises, that the Jews may know that the new calling of Paul is joined with them, and that those fall not away from the law who pass over unto Christ. Therefore Paul confirmeth that by these words which he avouched before in his own person, that he had not made any departure from the God of Abraham, whom the Jews had in times past worshipped, but that he continueth in the ancient worship which the fathers did use, which he had learned out of the law.

Wherefore, when the question is about religion, let us learn by the example of Paul, not to imagine any new God, (as the Papists and Mahometans have done, and as all heretics use to do) but let us retain that God who hath revealed himself in times past to the fathers, both by the law, and also by diverse oracles. This is that antiquity wherein we must remain, and not in that whereof the Papists boast in vain, who have invented to themselves a strange God, seeing they have forsaken the lawful fathers.

The same is to be said at this day of the Jews, whose religion, seeing it disagreeth with the law and the prophets, their God must also be degenerate and feigned. For he who would in times past be called the God of Abraham and of the fathers, appeared at length in the person of his Son, that he may now be called by his own name, ⁵⁰⁶⁵⁰⁶     “Proprio elogio,” by the proper title. or title, the Father of Christ. Therefore, he which rejecteth the Son hath not the Father, who cannot be separated from him. And Ananias saith, that it cometh to pass, through the free election of God, that the truth of the gospel doth now appear to Paul; whereupon it followeth, that he did not attain unto this by his own industry, which the experience of the thing did also declare. For nothing was more stubborn than Paul until Christ did tame him. And if we desire to know the cause and beginning, Ananias calleth us back unto the counsel of God, whereby he was appointed and ordained; and assuredly it is a more precious thing to know the will of God, than that men can attain unto it by their own industry. ⁵⁰⁷⁵⁰⁷     “Suo marte,” by their own strength. That which Ananias affirmeth of Paul ought to be translated unto all, that the treasure of faith is not common to all; ⁵⁰⁸⁵⁰⁸     “Non esse omnibus promiscue expositum,” is not set before all promiscuously. but it is offered peculiarly to the elect. Furthermore, it appeareth more plainly by the next member what this will of God is. For God spake at sundry times and many ways by his prophets, but last of all, he revealed and made known his will and himself wholly in his Son (Hebrews 1:1).

To see the Just. Seeing all the Greek books ⁵⁰⁹⁵⁰⁹     “Graeci codices,” the Greek manuscripts. in a manner agree together in the masculine gender, I wonder why Erasmus would rather translate it in the neuter, Which is Just; which sense the readers see to be cold and far let [fetched]. Therefore, I do not doubt but that Just is taken in this place for Christ; and the text runneth very finely ⁵¹⁰⁵¹⁰     “Concinne,” elegantly, appositely. thus, because it followeth immediately after, and hear a voice from his mouth. And it is certain that all the godly and holy men did most of all desire that they might see Christ. Thence flowed that confession of Simeon,

“Lord, now lettest thou thy servant depart in peace; because mine eyes have seen thy salvation,” (Luke 2:29).

Therefore this seeing, which godly kings and prophets did most earnestly desire, as Christ himself doth witness, (Luke 10:24) is not without cause extolled as a singular benefit of God. But because the sight of the eyes should profit little or nothing, which we know was to many deadly, he adjoineth the hearing of the voice. Ananias setteth down the cause why God did vouchsafe Paul of so great honor, to wit, that he might be to his Son a public witness; and he doth so prepare him, that he may learn not only for himself alone, ⁵¹¹⁵¹¹     “Privatim,” privately. but that he may have so much the more care to profit, because he shall be the teacher of all the whole Church.