Not Paul, But Jesus. Bentham Jeremy

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СКАЧАТЬ No; positively not any person, nor as far as appears, the light excepted, anything whatsoever. Per Acts, chap. ix:8, when "his eyes were opened," – so it is expressly said, – "he saw no man." This was after he had fallen to the earth; for it was after he arose from the earth. But, it was before he fell to the earth, and thereupon heard the voice, that, according to this same account, he saw the extra light – the light created for the purpose: and, forasmuch as at the conclusion of the dialogue with the five speeches in it – forasmuch as at the conclusion of it, such was the effect produced upon him by the light, as to render him at that time stone-blind, requiring to be led by the hand, it could not from the first have been anything less effective. Per Acts, in this state he continues all the way as far as Damascus, and for three days after his arrival there. So likewise in the supposed unstudied speech, Paul 1st. But in the studied speech, Paul 2d, there is no blindness; the blindness is either forgotten or discarded.

      But the curious circumstance is, his being led by the hand – all the way to Damascus led by the hand: – led by the hand by these same companions. Now these same companions, how was it that they were able to lead him by the hand? All that he saw was the light, and by that light he was blinded. But all that he saw they saw: this same light they saw as well as he. This same light, then, by which he was blinded – were they not blinded likewise by it? Was it a privilege – a privilege reserved for a chosen favourite – a privilege which it cost a miracle to produce – the being blinded when nobody else was blinded?

      Blinded then as they were, how came he to be led by them, any more than they by him? Can the blind lead the blind? Let Jesus answer. Shall they not both fall into the ditch?

      Oh! but (says somebody) it is only in Paul 1st, – in Paul's supposed unstudied speech, that the historian makes them see the light that Paul saw. Answer. True: but neither in his own person does he say the contrary. As to their seeing, all he says is, that they saw no man, "hearing a voice but seeing no man." (ver. 7.) But by the same account, (ver. 8.) "When his eyes were opened, he saw no man;" so that, though in what he says in his own person the historian does not mention this which he mentions, speaking in Paul's person, – yet he does not contradict it.

      10. Paul's companions. What part, if any, took they in the conversation? Per Acts, they stood speechless: and it is after the dialogue has been reported, that this is stated. In the unstudied speech, nothing is said about their speech. In the studied speech, with reference to them, no mention is made of speech; any more than of sight or hearing.

      But, forasmuch as, according to Acts, whatever Paul saw and heard, they saw and heard likewise; how happened it, that by no one of them, so much as a word, on an occasion so interesting to all, was said – or a question put? To be sure it was to Paul alone, that by the voice, whosever it was, any address was made. It was his concern: – his alone, and none of theirs.

      So, indeed, some might think; but, others in their situation, quite as naturally might think otherwise. Sooner or later, at any rate, they would recover whatever it was they lost: sight, if sight; speech, if speech. Whenever recovered, speech would thereupon range with but the greater freedom, for the restraint which, for a time, had been put upon it: – range over the whole business, including whatever secrets Paul had been put in possession of: – the commission, the sweeping and incarcerating commission he had been intrusted with by the rulers, and the unperformed promise that had been made to him by the voice, which being at midday, accompanied by an extraordinary light, was of course the Lord's voice. These things would naturally, by these his companions, have been converted from secrets into town-talk.

      Nay but (says somebody) though it is said he saw no man, it is not said, he saw not the Lord: and elsewhere he may be seen saying – saying in the most positive terms, that he did see the Lord9. And if he did see the Lord anywhere, why not here as well as anywhere else?

      "Saw no man." Yes: so says the English version. But the original is more comprehensive: – Saw no person, says the original: that is, to speak literally, saw no one of the masculine gender. No one what? No one person of this gender: this is what the word means, if it means anything. No person; and therefore no Lord: no God; if so it be that, when applied to denote God, the word person means God, or as some say, a part of God.

      Note, likewise, – that, when the companions are spoken of, – both in the translation and in the original, the object to which the negative is applied is expressed by the same word as when he, Paul, is spoken of.

      SECTION 3.

      Vision II. – Ananias's

Topic 1. —Ananias's Description

      Of the vision itself there being but one account, by this singleness discordancy is saved.

      But, of the description belonging to Ananias there are two accounts. One the historical, as before: the other, the unpremeditated oratorical account supposed to be given by Paul in the first of his two supposed speeches, as above; and, room being thus given for discordancy, – discordancy, as of course, enters – or at any rate a strong suspicion of it.

      Per Acts, Ananias is a disciple: a disciple, to wit, a Christian; a disciple immediately of Jesus or his Apostles: for, such is the signification attached to the word disciple in the Acts: such he would on this occasion be of course understood to be; for, otherwise the word would be uncharacteristic and insignificant.

      Materially different is the description supposed to have been given of this same Ananias by Paul in that same supposed unpremeditated speech; so different as to be not without effort, if by any effort, reconcilable with it.

      He is now a disciple of Jesus and the Apostles; of that Jesus, by whom the law, i. e. the Mosaic law, was after such repeated exposure of its inaptitude, pronounced obsolete. He is now not only spoken of as being, notwithstanding this conversion, a devout man according to that same law; but, moreover, as having a good report of all the Jews which dwelt there, to wit, at Damascus. Of the Jews? Yes; of "all" the Jews.

      If, notwithstanding his conversion to a religion by which that of the Jews was slighted and declared to be superseded, he was still so happy as to be the subject of this good report, which is as much as to say – of a correspondently unanimous good opinion; this, it would seem, would have been the man to preach to them that religion: especially if that part of the story were true, according to which he was distinguished by the same supernatural sort of communication; this man, who was already a Christian, this man, and not Paul, who of all opposers of Christianity had been the most fierce and the most mischievous, would naturally have been the man to receive the supernatural commission. Supposing his vision real, and the reports of it true, no difficulty, rationally speaking, could he have found in obtaining credence for it at the hands of the Apostles: those Apostles, at whose hands, from first to last it will be seen, never was it the lot of Paul, with his vision or visions, to obtain credence.

      The audience, before which this speech was supposed to be delivered, of whom was it composed? With the exception of a few Romans, to whom it was probably unintelligible unless by accident, altogether of Jews; and these – no one can say in what proportion, probably in by much the largest, Jews not christianized. Hence then the sort of character, which the occasion and the purpose required should be given, to this supposed miraculously formed acquaintance of the person who, upon the strength of this acquaintance, was to be numbered among the Apostles.

Topic 2. —Mode of Conversation

      By this vision is produced a dialogue. Interlocutors, the Lord and Ananias. In the course of the dialogue, speeches five: whereof, by the Lord, three; the other two by Ananias.

      In and by the first pair of speeches the Lord calls the man by his name: the man answers, Behold, says he, I am here, Lord. In the English translation, to atone for the too great conciseness of the Greek original, the words СКАЧАТЬ