St. John Chrysostom

 

On the Acts of the Apostles

 

Homily 39 (Acts 17 & 18) "And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. So Paul departed from among them. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite and a woman named Damaris, and others with them. After these things Paul departed from Athens, and came to Corinth." What can be the reason that, having persuaded (some so far as to say) that they would hear him again, and there being no dangers, Paul is so in haste to leave Athens? Probably he knew that he should do them no great good; moreover he was led by the Spirit to Corinth. For the Athenians, although fond of hearing strange things, nevertheless did not attend (to him); for this was not their study, but only to be always having something to say; which was the cause that made them hold off from him. But if this was their custom, how is it that they accuse him, "he seemeth to be a setter forth of strange gods?" (ch. xvii. 18.) Yes, but these were matters they did not at all know what to make of. Howbeit, he did convert both Dionysius the Areopagite, and some others. For those who were careful Of (right) living, quickly received the word; but the others not so. It seemed to Paul sufficient to have cast the seeds of the doctrines. To Corinth then, as I said, he was led by the Spirit, in which city he was to abide. "And having found a certain Jew named Aquila, of Pontus by birth, lately come from "Italy"-for the greater part of his life had been passed there--" and Priscilla his wife, because that Claudius had commanded all the Jews to depart from Rome." (v. 2.) For though it was in the reign of Nero that the war against the Jews was consummated, yet from the time of Claudius and thenceforward it was fanning up, at a distance indeed, so that, were it but so, they might come to their senses, and from Rome they were now driven as common pests. This is why it is so ordered by Providence that Paul was led thither as a prisoner, that he might not as a Jew be driven away, but as acting under military custody might even be guarded there. (Having found these,) "he came to them, and because he was of the same craft, he abode with them and wrought: for by occupation they were tent-makers." (v. 3.) Lo, what a justification he found for dwelling in the same house with them ! For because here, of all places, it was necessary that he should not receive, as he himself says, "That wherein they glory, they may be found, even as we" (2 Cor. xi. 12), it is providentially ordered that he there abides. "And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus were come from Macedonia, Paul was straitened in the word, testifying to the Jews that Jesus is the Christ." (v. 4, 5.) "And when the Jews opposed and blasphemed," i.e. they tried to bear him down, they set upon him--What then does Paul? He separates from them, and in a very awful manner: and though he does not now say, "It was need that the word should be spoken unto you," yet he darkly intimates it to them?--" and when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles." (v. 6.) "And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue." See how having again said, "Henceforth--" for all that, he does not neglect them; so that it was to rouse them that he said this, and thereupon came to Justus, whose house was contiguous to the synagogue, so that a even from this they might have jealousy, from the very proximity. "And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house." This also was, of all things, enough to bring them over. "And many of the Corinthians hearing believed, and were baptized. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city." (v. 8-10.) See by how many reasons He persuades him, and how He puts last the reason which of all others most prevailed with him, "I have much people in this city." Then how was it, you may ask, that they set upon him? And yet, the writer tells us, they prevailed nothing, but brought him to the proconsul. "And he continued there a year and six months, teaching the word of God among them. And when Gallio was proconsul of Achaia, the Jews ;made insurrection with one accord against Paul, and brought him to the judgment-seat." (v. II, 12.) Do you mark why those men were ever contriving to give a public turn to the misdemeanors (they accused them of)? Thus see here: "Saying, This fellow seduceth men contrary to the law to worship God. And when Paul was about to open his mouth, Gallio said: If indeed it were any wrong-doing or wicked lewdness, O ye Jews, reason would that I should bear with you. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drave them from the judgment-seat." (v. 13--16.) This Gallio seems to me to have been a sensible man. Thus observe, when these had said, "Against the law he seduceth men to worship God," he "cared for none of these things:" and observe how he answers them: "If indeed it were" any matter affecting the city, "any wrong-doing or wicked lewdness," etc. "Then all the Jews? took Sosthenes the ruler of the synagogue, and beat him before the judgment-seat: and Gallio cared for none of these things" (v. 17): but their beating him he did not take as an insult to himself. So petulant were the Jews. But let us look over again what has been said. "And when they heard," (ch. xvii. 32) what great and lofty doctrines, they did not even attend, but jeered at the Resurrection! "For the natural man," it saith, "receiveth not the things of the Spirit." (1 Cor. ii. 14.) "And so," it says, "Paul went forth." (v. 33.) How? Having persuaded some; derided by others. "But certain men," it says, "clave unto him, and believed, among whom was also Dionysius the Areopagite and some others." (v. 34.) "And after these things," etc. "And having found a certain Jew by name Aquila, of Pontus by birth, lately come from Italy, because that Claudius had ordered all Jews to depart from Rome, he came to them, and because he was of the same craft, he abode with them, and wrought: for by their occupation they were tent-makers." (ch.xviii. 1-3.) Being of Pontus, this Aquila. Observe how, not in Jerusalem, nor near it (the crisis), was hasting to come, but at a greater distance. And with him he abides, and is not ashamed to abide, nay, for this very reason he does abide, as having a suitable lodging-place, for to him it was much more suitable than any king's palace. And smile not thou, beloved, to hear (of his occupation). For (it was good for him) even as to the athlete the palaestra is more useful than delicate carpets; so to the warrior the iron sword (is useful), not that of gold. "And wrought," though he preached. Let us be ashamed, who though we have no preaching to occupy us, live in idleness. "And he disputed in the synagogue every sabbath day, and persuaded both Jews and Greeks" (v. 4): but "when they opposed and blasphemer" he withdrew, by this expecting to draw them more. For wherefore having left that house did he come to live hard by the synagogue? was it not for this? For it was not that he saw any danger here. But therefore it is that Paul having testified to them--not teaches now, but testifies-- "having shaken his garments," to terrify them not by word only but by action, "said unto them, Your blood be upon your own heads" (v. 6): he speaks the more vehemently as having already persuaded many. "I," says he, "am clean." Then we also are accountable for the blood of those entrusted to us, if we neglect them. "From this time forth I will go to the Gentiles." So that also when he says, "Henceforth let no man trouble me" (Gal. vi. 17), he says it to terrify. For not so much did the punishment terrify, as this stung them. "And having removed thence he came into the house of one named Justus, that worshipped God, whose house was contiguous to the synagogue" (v. 7), and there abode, by this wishing to persuade them that he was in earnest to go to the Gentiles. Accordingly, mark immediately the ruler of the synagogue converted, and many others, when he had done this. "Crispus the ruler of the synagogue believed in the Lord, with his whole house: and many of the Corinthians hearing believed, and were baptized."--(v. 8.) "With his whole house:" observe the converts in those times doing this with their entire household. This Crispus he means where he writes, "I baptized none save Crispus and Gaius." (1 Cor. i. 14.) This (same) I take to be called Sosthenes--(evidently) a believer, insomuch that he is beaten, and is always present with Paul. "And the Lord said in the night," etc. Now even the number (of the "much people") persuaded him, but Christ's claiming them for His own (moved him) more. Yet He says also, "Fear not:" for the danger was become greater now, both because more believed, and also the ruler of the synagogue. This was enough to rouse him. Not that he was reproved as fearing; but that he should not suffer aught; "I am with thee, and none shall set upon thee to hurt thee." (v. 9, 10.) For He did not always permit them to suffer evil, that they might' not become too weak. For nothing so grieved Paul, as men's unbelief and setting themselves (against the Truth) this was worse than the dangers. Therefore it is that (Christ) appears to him now. "And he continued a year and six months," etc. (v. 11.) After the year and six months, they set upon him. "And when Gallio was proconsul of Achaia," etc. (v. 12, 13), because they had no longer the use of their own laws. And observe how prudent he is: for he does not say straightway, I care not, but, "If," says he, "it were a matter of wrong-doing or wicked lewdness, O ye Jews, reason would that I should bear with you:but if it be a question of doctrine and words and of your law, see ye to it, for I do not choose to be a judge of such matters." (v. 14, 15.) He taught them that not such are the matters which crave a judicial sentence, but they do all things out of order. And he does not say, It is not my duty, but, "I do not choose," that they may not trouble him again. Thus Pilate said in the case of Christ, "Take ye Him, and judge him according to your law." (John xviii. 31.) But they were just like men drunken and mad. "And he drave them from the judgment-seat" (v. 16)--he effectually closed the tribunal against them. "Then all" (the Jews) "having seized Sosthenes the ruler of the synagogue, beat him before the judgment-seat. And Gallio cared for none of these things." (v. 17). This thing, of all others, set them on (to this violence)--their persuasion that the governor would not even let himself down (to notice it). It was a splendid victory. O the shame they were put to! For it is one thing to have come off victorious from a controversy, and another for those to learn that he cared nothing for the affair. "And Gallio cared for none of these things:" and yet the whole was meant as an insult to him! But, forsooth, as if they had received authority (they did this). Why did he (Sosthenes), though he also had authority, not beat (them)? But they were (otherwise) trained: so that the judge should learn which party was more reasonable. This was no small benefit to those present--both the reasonableness of these, and the audacity of those. He was beaten, and said nothing. [...]