St. John Chrysostom

  On the Acts of the Apostles



Homily 43 (Acts 20) "And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia." There was need of much comforting after that uproar. Accordingly, having done this, he goes into Macedonia, and then into Greece. For, it says, "when he had gone over those parts, and had given them much exhortation, he came into Greece, and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia."v. 2, 3.) Again he is persecuted by the Jews, and goes into Macedonia. "And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Trophimus. These going before tarried for us at Troas."v. 4. 5.) But how does he call Timothy a man "of Thessalonica?" This is not his meaning, but, "Of Thessalonians, Aristarchus and Secundus and Gaius: of Derbe, Timothy,"1) etc., these, he says, went before him to Troas, preparing the way for him. "And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days."v. 6.) For it seems to me that he made a point of keeping the feasts in the large cities. "From Philippi," where the affair of the prison had taken place. This was his third coming into Macedonia, and it is a high testimony that be bears to the day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight."v. 7.) It was then theseason between Easter and) Pentecost. See how everything was subordinate to the preaching. It was also, it says, then, because of stillness. Mark how he both made a long discourse, and beyond the time of supper itself. But the Devil disturbed the feast--not that he prevailed, however--by plunging the hearer in sleep, and causing him to fall down. "And," it says, "there were many lights in the upper chamber, Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him, said, Trouble not yourselves; for his life is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted."v. 8-12.) But observe, I pray you, the theatre, how crowded it was: and the miracle, what it was. "He was sitting in a window," at dead of night. Such was their eagerness to hear him! Let us take shame to our selves! "Aye, but a Paul" say you, "was discoursing then." Yes, and Paul discourses now, or rather not Paul, either then or now, window in the case now, no importunity of hunger, or sleep, and yet we do not care to hear: no crowding in a narrow space here, nor any other such comfort. And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and danger of falling down. It was not from listlessness that he slumbered, but from necessity of nature. But observe, I beseech you, so fervent was their zeal, that they even assembled in a third loft: for they had not a Church yet. "Trouble not yourselves," he says. He said not, "He shall come to life again, for I will raise him up:" but mark the unassuming way in which he comforts them: "for his life," says he, "is in him. When he was come up again, and had broken bread, and eaten." This thing cut short the discourse; it did no harm, however. "When he had eaten," it says, "and discoursed a long while, even till break of day, so he departed." Do you mark the frugality of the supper? Do you observe how they passed the whole night? Such were their meals, that the hearers came away sober, and fit for hearing. But we, in what do we differ from dogs? Do you mark what a differencebetween us and those men)? "And they brought the young man alive, and," it says, "were not a little comforted," both because they received him back alive and because a miracle had been wrought. "And we went before to ship, and sated unto Thasos, there intending to take in Paul: for so had he appointed, minding himself to go afoot." (v. 13.) We often find Paul parting from the disciples. For behold again, he himself goes ardor: giving them the easier way, and himself choosing the more painful. He went afoot, both that he might arrange many matters, and by way of training them to bear a parting from him. "And when he had joined us at Thasos, having taken him on board, we came to. Mytilene; and having sailed thence on the morrow, we come over against Chios "--then they pass the island--" and on the next day we touched at Samos, and having stopped at Trogylium, on the following day we came to Miletus. For Paul had determined to sail by Ephesus, because he would not spend the Pentecost."v. 14-16.) Why this haste? Not for the sake of the feast, but of the multitude. At the same time, by this he conciliated the Jews, as being one that did honor the feasts, wishing to gain even his adversaries: at the same time also he delivers the word. Accordingly, see what great gain accrued, from all being present. But that the interests of the people of Ephesus might not be neglected on that account, he managed for this in a different way. But let us look over again what has been said. (Recapitulation.) "And having embraced them," it says, "he departed for to go into Macedonia."v. 1.) By this again he refreshed them, giving them much consolation. "And having exhorted" the Macedonians, "with much discourse, he came into Greece."v. 2.) Observe how we every where find him accomplishing alI by means of preaching, not by miracles. "And we, sailed," etc. The writer constantly shows him to us as hasting to get to Syria; and the reason of it was the Church, and Jerusalem, but still he restrained his desire, so as to set all right in those parts also And yet Troas is not a large place: why then do they pass seven days in it? Perhaps it was large as regarded the number of believers. And after he had passed seven days there, on the following day he spent the night in teaching: so hard did he find it to tear himself away from them, and they from him. "And when we came together" it says, "to break bread." (v. 7-12.) At the very time (of breaking bread) the discourse having taken its commencement, extended: as representing that they were hungry, and it was not unseasonable: for the principal object (which brought them together) was not teaching, but they came together "to break bread;" discourse however having come up, he prolonged the teaching. See how all partook also at Paul's table. It seems to me, that he discoursed while even sitting at table, teaching us to consider all other things as subordinate to this. Picture to yourselves, I beseech you, that house with its lights, with its crowd, with Paul in the midst, discoursing, with even the windows occupied by many: what a thing it was to see, and to hear that trumpet, and behold that gracious countenance! But why did he discourse during night time? Since "he was about to depart," it says, and was to see them no more: though this indeed he does not tell them, they being too weak (to bear it), but be did tell it to the others. At the same time too the mirage which took place would make them evermore to remember that evening; so that the fall turned out to the advantage of the teacher. Great was the delight of the hearers, and even when interrupted it was the more increased. That (young man) was to rebuke all that are careless (of the word), he whose death was caused by nothing else than this, that he wished to hear Paul. "And we went before to ship," etc. (v. 13.) Wherefore does the writer say where they came, and where they went to? To show in the first place that he was making the voyage more leisurely--and this upon human grounds--and sailing past (some): also (for the same reason he tells) where he made a stay, and what parts he sailed past; (namely,) "that he might not have to spend the time in Asia." (v. 16.) Since had he come there, he could not have sailed by; he did not like to pain those who would have begged him to remain. "For he hasted," it says, "if it were possible for him to keep the day of Pentecost in Jerusalem:" and (this) was not possible of he stayed). Observe, how he is also moved like other men. For therefore it is that all this is done, that we may not fancy that he was above human nature: (therefore) you see him desiring (something), and hasting, and in many instances not obtaining (his object): for those great and holy men were partakers of the same nature with us; it was in the will and purpose that the), differed, and so it was that also they attracted upon themselves the great grace they did. See, for instance, how many things they order by an economy of their own. "That we give not offence" (2 Con vi. 3) to those who wish (to take offence), and, "That our ministry be not blamed." Behold, both an irreproachable life and on the other hand condescension. This is (indeed to be ) called economy, to the (very) summit and height (of it). For he that went beyond the commandments of Christ, was on the other hand more humble than all. "I am made all things to all men," he says, "that I might gain all." (1 Cor. ix. 22.) He cast himself also upon dangers, as he says in another place; "In much patience, in afflictions, in necessities, in distresses, in stripes in imprisonments." (2 Cor. vi. 4, 5.) And great was his love for Christ. For if there be not this, all else is superfluous, both the economy (of condescending accommodation), and the irreproachable life, and the exposing himself to dangers. "Who is weak," he says, "and I am not weak? Who is offended, and I burn not?" (2 Cor. xi. 29.) [...]

St. John Chrysostom

  On the Acts of the Apostles

Homily 41 (Acts 19) "And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus." See him in every place forcing his way into the synagogue, and in this manner departing thence. For in every place, he wished to have the occasion given him by them. He wished to separate the disciples thence, and to have the beginning for ceasing to assemble with them, given by (the Jews) themselves. And it was not for nothing that he did this which have said. He was henceforth "provoking them to jealousy." For both the Gentiles readily received him, and the Jews, upon the Gentiles receiving him, repented. This is why he continually made a stir among them, "for three months arguing and persuading concerning the kingdom of God:" for you must not suppose because you hear of his "speaking boldly," that there was any harshness: it was of good things that he discoursed, of a kingdom : who would not have heard him? "But when divers were hardened, speaking evil of the way." They might well call it "the way;" this was indeed the way, that led into the kingdom of heaven. "He departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. And this was done for the space of two years, so that all that were in Asia heard the word of the Lord, both Jews and Greeks." (v. 10.) Do you mark how much was effected by his persisting? "Both Jews and Greeks heard: all that dwelt in Asia:" it was for this also that the Lord suffered him not to go into Asia (oh. xvi. 6) (on a former occasion); waiting, as it seems to me, for this same conjuncture. (Hom. xl. p. 245.) "And God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits. went out of them." (v. 11, 12.) Not touched the wearer only (and so were healed), but also receiving them, they laid them upon the sick (and so healed them). "He that believed on Me," saith Christ, "doeth greater works than those which do." (John xiv. 12.) This, and the miracle of the shadows is what He meant (in those words). "Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth." (v. 13.) So entirely did they do all by way of trade! Observe: vagabond, or, itinerant, Jewish exorcists. And to believe indeed, they had no mind; but by that Name they wished to cast out the demons. "By Jesus, whom Paul preacheth." Only see what a name Paul had got! "And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus know, and Paul know; but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded." (v. 14-16.) They did it in secret: then their impotence is publicly exposed. Then not the Name does anything, unless it be spoken with faith. See how they used their weapons against themselves! So far were they from thinking Jesus to be anything great: no, they must needs add Paul, as thinking him to be something great. Here one may marvel how it was that the demon did not cooperate with the imposture of the exorcists, but on the contrary exposed them, and laid open their stage-play. He seems to me (to have done this) in exceeding wrath: just as it might be, if a person being in uttermost peril, should be exposed by some pitiful creature, and wish to vent all his rage upon him. "Jesus know, and Paul know." For, that there may not seem to be any slight put upon the Name of Jesus, (the demon) first confesses (Him), and then has permission given him. For, to show that it was not any weakness of the Name, but all owing to the imposture of those men, why did not the same take place in the case of Paul? "They fled out of that house naked and wounded:" he sorely battered their heads, perhaps rent their garments. " And this became known to all, both Jews and Greeks, that dwelt at Ephesus, and fear fell upon them all, and the name of the Lord Jesus was magnified. And many of them that had believed came confessing and making known their practices." (v. 17, 18.) For since they had got to possess such power as, by means of the demons, to do such things, well might this be the consequence, "And many of them that practised curious arts, brought their books together, and burnt them in the presence of all men; "--having seen that there was no more use of them now that the demons themselves do these things--" and reckoned up the price of them, and found the amount fifty thousand pieces of silver. So mightily grew the word of God and prevailed." (v. 19, 20.) "And" (so) "he disputed," in the school of one Tyrannus for two years :" where were believers, and believers exceedingly (advanced in the faith). Moreover (Paul) writes (to them) as to great men.
"And having entered into the synagogue," etc. (v. 8.) But why eparrhsiazeto means, he was ready to confront dangers, and disputed more openly, not veiling the doctrines. "But when some were hardened, and spake evil of the way, having departed from them, he separated the disciples." (v. 9.) He put a stop, it means, to their evil-speaking: he did not wish to kindle their envy, nor to bring them rate more contention. Hence let us also learn not to put ourselves in the way of evil-speaking men, but to depart from them: he did not speak evil, when himself evil spoken of. "He disputed daily," and by this gained the many, that, being evil intreated and (evil) spoken of, he did not (utterly) break away from them, and keep aloof. The evil-speakers are defeated. They calumniated the doctrine itself; (therefore) so as neither to rouse the disciples to wrath, nor them he withdrew, showing that everywhere alike they repel salvation from them. Here now he does not even apologize, seeing that the Gentiles everywhere have believed. "In the school of one Tyrannus:" it was not that he sought the place, but without more ado where there was a school (there he discoursed). And look, no sooner is the trial from those without over, than this from the demons begins. Mark the infatuated Jewish hardness. Having seen his garments working miracles, they paid no heed to it. What could be greater than this? But, on the contrary, it resulted in just the opposite effect. f any of the heathens believe not, having seen the (verb,) dust working these effects, let him believe. Wonderful, how great the power of them that have believed! Both Simon for the sake of merchandise sought the grace of the Spirit, and these for this object did this. What hardness (of heart)! Why does not Paul rebuke them? t would have looked like envy, therefore it is so ordered. This same took place in the case of Christ (Mark ix. 36): but then the person is not hindered, for it was the beginning of the new state of things: since Judas also is not hindered, whereas Ananias and Sapphira were struck dead: and many Jews even for opposing (Christ) suffered nothing, while Elymas was blinded. "For am not come," saith Christ, "to judge the world, but that the world might be saved." (John iii. 17.) "And seven sons," etc. (v. 14.) See the villany of the men! They still continued to be Jews, while wishing to make a gain of that Name. All that they did was for glory and profit. Look, in every case, how men are converted not so much in consequence of good things as of things fearful. n the case of Sapphira, fear fell upon the Church, and men dared not join themselves to them: here they received handkerchiefs and aprons, and were healed: and after this, then they came confessing their sins. (Hereby) the power of the demons is shown to be a great one, when it is against unbelievers. For why did he not say, "Who is Jesus?" He was afraid, lest he also should suffer punishment; but, that it might be permitted him to take revenge upon those who mocked him, he did this; "Jesus," says he, " know," etc. He was in dread of Paul. For why did not those wretched men say to him, We believe? How much more splendid an appearance they would have made had they said this, that is, if they had claimed Him as their Master? But instead of that, they spoke even those senseless words, "By Jesus, whom Paul preacheth." Do you mark the forbearance (of the writer), how he writes history and does not call names? This makes the Apostles admirable. "And the evil spirit," etc. (v. 15), for what had happened at Philippi (ch. xvi. 16) had given a lesson to these also. He mentions the name, and the number, thereby giving to the persons then living a credible proof of what he wrote. And why were they itinerant? For the sake of merchandise: not assuredly to bear tidings of the word; how should that be their object? And how ran they anon, preaching by the things they suffered? "Insomuch," it says, "that all that dwelt in Asia heard the word of the Lord." Ought not this to have converted all? And marvel not, for nothing convinces malice. But come now, let us look at the affair of the exorcists, with what an evil disposition (they acted). Why the same was not done in the case of Christ, is an inquiry for another time, and not for the present, save that this also was well and usefully ordered. It seems to me that they did this also in mockery, and that in consequence of this (punishment), none dared even at random to name that Name. Why did this put them upon confession? Because this was a most mighty argument of God's omniscience (therefore), before they should be exposed by the demons, they accused themselves, fearing lest they should suffer the same things. For when the demons their helpers are their accusers, what hope is there thenceforth, save the confession by deeds? But see, I pray you, after such signs had been wrought, what evils within a short space ensue. Such is human nature: it soon forgets. [...]
 

St. John Chrysostom

  On the Acts of the Apostles

Homily 40 (Acts 18) "And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow." See how the Law was breaking up; see how they were bound by conscience. This, namely, was a Jewish custom, to shear their heads agreeably with a vow. But then there ought to be also a sacrifice (ch. xxi. 26), which was not the case here. "Having yet tarried :" after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. "He sailed for Syria." Why does he desire again to come to Syria? It was there that"the disciples were ordered to be called Christians" (ch. xi. 26): there, that he had been "commended to the grace of God" (xiv. 26): there, that he had effected such things concerning the doctrine. "And with him Priscilla"--lo, a woman also--" and Aquila." But these he left at Ephesus. With good reason, namely, that they should teach. For having been with him so long time, they were learning many things: and yet he did not at present withdraw them from their custom as Jews. "And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. When they desired him to tarry longer time with them, he consented not; but bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem." Therefore it was that he was hindered from coming into Asia, being impelled to what was of pressing moment. Thus observe him here, entreated (by them) to stay, but because he could not comply, being in haste to depart, "he bade them farewell." However, he did not leave them without more ado, but with promise (to return): "But I will return again unto you, if God will. And he sailed from Ephesus." (v. 19-21.) "And when he had landed at Caesarea, and gone up, and saluted the Church, he went down to Antioch. And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples." (v. 22-23.) He came again to those places which he had previously visited. "And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus." (v. 24.) Lo, even learned men are now urgent, and the disciples henceforth go abroad. Do you mark the spread of the preaching? "This man was instructed in the way of the Lord; and being fervent in the Spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly." (v. 25-26.) If this man knew only the baptism of John, how is it that he was "fervent in the Spirit," for the Spirit was not given in that way? And if those after him needed the baptism of Christ, much more would he need it. Then what is to be said? For it is not without a meaning that the writer has strung the two incidents together. It seems to me that this was one of the hundred and twenty who were baptized with the Apostles: or, if not so, then the same that took place in the case of Cornelius, took place also in the case of this man. But neither does he receive baptism. That expression, then, "they expounded more perfectly," seems to me to be this, that he behooved also to be baptized. Because the other twelve knew nothing accurate, not even what related to Jesus. And it is likely that he did in fact receive baptism. But if these (disciples) of John, after that baptism again received baptism, was this needful for the disciples also? And wherefore the need of water? These are very different from him, men who did not even know whether there were a Holy Ghost. "He was fervent," then, "in the Spirit, knowing only the baptism of John:" but these "expounded to him more perfectly. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him; who, when he was come, helped them much which had believed through grace." (v. 27.) He wished then also to depart into Achaia, and these also encouraged (him to do so), having also given him letters. "Who when he was come, helped them much which had believed through grace: for he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ." (v. 28.) "And it came to pass, that, while Apollos was at Corinth, Paul, having passed through the upper coasts"--meaning what we have read as to Caesarea and the other placest" came to Ephesus, and having found certain disciples (ch. xix. 1), "he said to them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him who should come after him, that is, on Christ Jesus." (v. 2-4.) For that they did not even believe in Christ is plain from his saying, "that they should believe on Him that was to come after him." And he did not say, The baptism of John is nothing, but, It is incomplete. Nor does he add this (in so many words), but he taught them, and many received the Holy Ghost. "When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve" (v. 5-7): so that it was likely they had the Spirit, but it did not appear "And all the men were about twelve."
"And they came to Ephesus, and there he left them" (v. 19): for he did not wish to take them about with him, but left them at Ephesus. But they subsequently dwelt at Corinth, and he bears high testimony to them, and writing to the Romans, salutes them. (Rom. xvi. 3.) Whence it seems to me that they afterwards went back to Rome, in the time of Nero, as having an attachment for those parts whence they had been expelled in the time of Claudius. "But he himself went into the synagogue." It seems to me that the faithful still assembled there, for they did not immediately withdraw them. "And when they besought him to stay, he consented not" (v. 20, 21), for he was hastening to Caesarea. "And having arrived at Caesarea," etc., "passing through the region of Galatia and Phrygia, confirming all the disciples." (v. 22, 23.) Through these regions also he merely passes again, just enough to establish them by his presence. "And a certain Jew, Apollos by name," etc. (v. 24.) For he was an awakened man, travelling in foreign parts for this very purpose. Writing of him the Apostle said, "Now concerning Apollos our brother." (1 Cor. xvi. 12.) Whom when Aquila and Priscilla had heard," etc. (v. 26.) It was not for nothing that he left them at Ephesus, but for Apollos' sake, the Spirit so ordered it, that he might come with greater force to the attack upon Corinth. What may be the reason that to him they did nothing, but Paul they assault? They knew that he was the leader, and great was the name of the man. "And when he was disposed to pass into Achaia" (v. 27) i.e. in faith, he did all by faith; "the brethren wrote," etc. nowhere envy, nowhere an evil eye. Aquila teaches, or rather this man lets himself be taught. He was minded to depart, and they send letters. "For he mightily convinced the Jews, and that publicly," etc. (v. 28.) Now by this, that he "publicly" convinced them, his boldness was shown: by the clearness of his arguing, his power was declared: by his convicting them out of the Scriptures, his skill (of learning). For neither boldness by itself contributes aught, where there is not power, nor power where there is not boldness. "He mightily convinced," it says. "And it came to pass," etc. (ch. xix. 1.) But whence had those, being in Ephesus, the baptism of John? Probably they had been on a visit at Jerusalem at the time (of John's preaching), and did not even know Jesus. And he does not say to them, Do ye believe in Jesus? but what? "Have ye received the Holy Ghost?" (v. 2.) He knew that they had not, but wishes themselves to say it, that having learnt what they lack, they may ask. "John verily baptized," etc. (v. 4.) From the baptism itself he (John) prophesies : and he leads them (to see) that this is the meaning of John's baptism. "That they should believe on Him that was to come :" on what kind (of Person)? "I indeed baptize you with water, but He that cometh after me, shall baptize you with the Holy Ghost? (Matt. iii. 11.) And when Paul," it says, "had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." (v. 6.) The gift is twofold: tongues and prophesyings. Hence is shown an important doctrine, that the baptism of John is incomplete. And he does not say, "Baptism" of forgiveness, but, "of repentance." What (is it) then? These had not the Spirit: they were not so fervent, not even instructed. And why did (Apollos) not receive baptism? (The case) seems to me to be this: Great was the boldness of the man. "He taught diligently the things concerning Jesus," but he needed more diligent teaching. Thus, though not knowing all, by his zeal he attracted the Holy Ghost, in the same manner as Cornelius and his company. Perhaps it is the wish of many, Oh that we had the baptism of John now! But (if we had), many would still be careless of a life of virtue, and it might be thought that each for this, and not for the kingdom of heaven's sake, aimed at virtue. There would be many false prophets: for then "they which are approved" would not be very "manifest." (1 Cor. xi. 19.) As, "blessed are they that have not seen and yet have believed" (John 20, 29), so they that (believe)without signs. "Except," saith (Christ), "ye see signs, ye will not believe." (Ib. iv. 48.) For we lose nothing (by lack of miracles), if we will but take heed to ourselves. We have the sum and substance of the good things: through baptism we received remission of sins, sanctification, participation of the Spirit, adoption, eternal life. What would ye more? Signs? But they come to an end. Thou hast "faith, hope, charity," the abiding things: these seek thou, these are greater than signs. Nothing is equal to charity. For "greater than all," saith he, "is charity." (cf. 1 Cor. xiii. 5.) But now, love is in jeopardy, for only its name is left behind, while the reality is nowhere (seen), but we are divided each from the other. [...]
 

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. [...]

St. John Chrysostom

On the Acts of the Apostles

Homily 38 (Acts 17) "Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him." Observe how he meets with greater trials among the Jews than among the Gentiles. Thus in Athens he undergoes nothing of this kind; the thing goes as far as ridicule, and there an end: and yet he did make some converts: whereas among the Jews he underwent many perils; so much greater was their hostility against him." His spirit," it says, "was roused within him when he saw the city all full of idols." Nowhere else were so many objects of worship to be seen. But again "he disputed with the Jews in the synagogue, and in the market daily with them that met with him. Then certain of the philosophers of the Stoics and Epicureans encountered him." (v. 18.) It is a wonder the philosophers did not laugh him to scorn, speaking in the way he did. "And some said, What does this babbler mean to say?" insolently, on the instant: this is far from philosophy. "Other some said, He seemeth to be a setter forth of strange gods," from the preaching, because he had no arrogance. They did not understand, nor comprehend the subjects he was speaking of -how should they? affirming as they did, some of them, that God is a body; others, that pleasure is the (true) happiness. "Of strange gods, because he preached:unto them Jesus and the Resurrection :" for in fact they supposed "Anastasis" (the Resurrection) to be some deity, being accustomed to worship female divinities also. "And having taken him, they brought him to the Areopagus" (v. 19) -not to punish, but in order to learn- "to the Areopagus" where the trials for murder were held. Thus observe, in hope of learning (they ask him), saying, "May we know what is this new doctrine spoken of by thee? For thou bringest certain strange matters to our ears" (v. 20): everywhere novelty is the charge: "we would fain know therefore, what these things may mean." It was a city of talkers, that city of theirs. "For all the Athenians and strangers which were there spent their time m nothing else, but either to tell, or to hear some new thing. Then Paul stood in the midst of Mars hill, and said, Ye men of Athens, I look upon you as being in all things" (v. 21, 22) -he puts it by way of encomium: (the word) does not seem to mean anything offensive-, that is, "more religiously disposed. For as I passed by, and beheld your devotions, I found an altar with his inscription, TO AN UNKNOWN GOD. What therefore ye ignorantly worship, this declare I unto you." (v. 23.)" On which was inscribed, To an Unknown God." The Athenians, namely, as on many occasions they had received gods from foreign parts also -for instance, the temple of Minerva, Pan, and others from different countries- being afraid that there might be some other god not yet known to them, but worshipped elsewhere, for more assurance, forsooth, erected an altar to that god also: and as the god was not known, it was inscribed, "To an Unknown God." This God then, he tells them, is Christ; or rather, the God of all. "Him declare I unto you," Observe l how he shows that they had already received Him, and "it is nothing strange," says he, "nothing new that I introduce to you." All along, this was what they had been saying: "What is this new doctrine spoken of by thee? For thou bringest certain strange matters to our ears." Immediately therefore he removes this surmise of theirs: and then says, "God that made the world and all things therein, He being Lord of heaven and earth" --for, that they may not imagine Him to be one of many, he presently sets them right on this point; adding, "dwelleth not in temples made with hands" (v. 24), "neither is worshipped with men's hands, as though he needed anything "do you observe how, little by little, he brings in the philosophy? how he ridicules the heathen error? "seeing it is He that giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth." This is peculiar to God. Look, then, whether these things may not be predicated of the Son also. "Being Lord," he saith, "of heaven and earth "which they accounted to be God's. Both the creation he declares to be His work, and mankind also. "Having determined," he says, "the times assigned to them, and the bounds of their habitation," (v. 25, 26), "that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one,of us: for in Him we live, and move, and have our being: as certain also of your own poets have said, For we are also His offspring." (v. 27, 28.) This is said by Aratus the poet. Observe how he draws his arguments from things done by themselves, and from sayings of their own. "Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art." (v. 29.) And yet for this reason we ought. By no means: for surely we are not like (to such), nor are these souls of ours. "And imagination of man." How so? But some person might say, "We do not think this." But it was to the many that he was addressing himself, not now to Philosophy. How then did they think so unworthily of Him? Again, putting it upon their ignorance, he says, "Now the times of ignorance God overlooked." Having agitated their minds by the fear, he then adds this: and yet he says, "but now he commandeth all men everywhere to repent." (v. 30.) "Because He hath appointed a day, in the which He will judge the world in righteousness by that man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead." (v. 31.) But let us look over again what has been said. "And while Paul waited," etc. (v. 16.) It is providentially ordered that against his will he stays there, while waiting for those others. "His spirit," it says, "within him" paroxuneto. It does not mean there, anger or exasperation: just as elsewhere it says, "There was paroxusmos between them." (ch. xv. 30.) Then what is paroxuneto? Was roused: for the gift is far removed from anger and exasperation. He could not bear it, but pined away. "He reasoned therefore in the synagogue," etc. (v. 17.) Observe him again reasoning with Jews. By "devout persons" he means the proselytes. For the Jews were dispersed everywhere before (mod. text "since ") Christ's coming, the Law indeed being henceforth, so to say, in process of dissolution, but at the same time (the dispersed Jews) teaching men religion. But those prevailed nothing, save only that they got witnesses of their own calamities. "And certain philosophers," etc. (v. 18.) How came they to be willing to confer with him? (They did it) when they salt others reasoning, and the man having repute (in the encounter). And observe straightway with overbearing insolence, "some said, What would this babbler say ? For the natural man receiveth not the things of the Spirit." (1 Cor. ii. 14.) Other some, He seemeth to be a setter-forth of strange deities: daimoniwn, for so they called their gods. "And having taken him, they brought him," etc. (v. 19.) The Athenians no longer enjoyed their own laws, but were become subject to the Romans. (Then) why did they hale him to the Areopagus? Meaning to overawe him -(the place) where they held the trials for bloodshed. "May we know, what is this new doctrine spoken of by thee? For thou bringest certain strange things to our ears; we would fain know therefore what these things mean. For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing." (v. 20, 21.) Here the thing noted is, that though ever occupied only in this telling and hearing, yet they thought those things strange--things which they had never heard. "Then Paul standing in the midst of the Areopagus said, Ye men of Athens, I look upon you as being in all things more religiously disposed" (v. 22): for the cities were full of gods (daimonwn): this is why he says deisidaimonesterous. " For as I passed by and viewed the objects of your worship- he does not say simply tous daimonas (the demons, or deities), but paves the way for his discourse: "I beheld an altar," etc. (v. 23.) This is why he says, "I look upon you as being more religiously disposed, viz. because of the altar. "God," he says, "that made the world." (v. 24.) He uttered one word, by which he has subverted all the (doctrines) of the philosophers. For the Epicureans affirm all to be fortuitously formed and (by concourse) of atoms, the Stoics held it to be body and fire (ekpurwsin). "The world and all that is therein." Do you mark the conciseness, and in conciseness, clearness? Mark what were the things that were strange to them: that God made the world ! Things which now any of the most ordinary persons know, these the Athenians and the wise men of the Athenians knew not. "Seeing He is Lord of heaven and earth:" for if He made them, it is clear that He is Lord. Observe what he affirms to be the note of Deity--creation. Which attribute the Son also hath. For the Prophets everywhere affirm this, that to create is God's prerogative. Not as those affirm that another is Maker but not Lord, assuming that matter is uncreated. Here now he covertly affirms and establishes his own, while he overthrows their doctrine. "Dwelleth not in temples made with hands." For He does indeed dwell in temples, yet not in such, but in man's soul. He overthrows the corporeal worship. What then? Did He not dwell in the temple at Jerusalem? No indeed: but He wrought therein. "Neither is worshipped by men's hands." (v. 25.) How then was He worshipped by men's hands among the Jews? Not by hands, but by the understanding. "As though He needed anything:" since even those (acts of worship) He did not in this sort seek, "as having need. Shall I eat," saith He, "the flesh of bulls, or drink the blood of goats?" (Ps. 1. 13.) Neither is this enough -the having need of naught- which he has affirmed: for though this is Divine, yet a further attribute must be added. "Seeing it is He that giveth unto all, life and breath and all things." Two proofs of Godhead: Himself to have need of naught, and to supply all things to all men. Produce here Plato (and) all that he has philosophized about God, all that Epicurus has: and all is but trifling to this ! "Giveth," he says, "life and breath." Lo, he makes Him the Creator of the soul also, not its begetter. See again how he overthrows the doctrine about matter. "And made," he says, "off one blood every nation of men to dwell upon all the face of the earth." (v. 26.) These things are better than the former: and what an impeachment both of the atoms and of matter, that (creation) is not partial (work), nor the soul of man either? But this, which those say, is not to be Creator. But by the mind and understanding He is worshipped." It is He that giveth," etc. He not the partial (merikoi daimones) deities. "And all things." it is "He," he saith. How man also came into being. First he showed that "He dwelleth not," etc., and then declared that He "is not worshipped as though He had need of aught." If God, He made all: but if He made not, He is not God. Gods that made not heaven and earth, let them perish. He introduces much greater doctrines, though as yet he does not mention the great doctrines; but he discoursed to them as unto children. And these were much greater than those. Creation, Lordship, the having need of naught, authorship of all good -these he has declared. But s how is He worshipped? say. It is not yet the proper time. What equal to this sublimity? Marvellous is this also -of one, to have made so many: but also, having made, Himself sustains them (sugkratei) in being, "giving life and breath and all things. And hath determined the times appointed, and the bounds of their habitation, that they should seek God, if haply they might feel after Him and find Him." (v. 27.) It means either this, that He did not compel them to ,go about and seek God, but according to the bounds of their habitation: or this, that He determined their seeking God, yet not determined this (to be done) continually, but (determined) certain appointed times (when they should do so): showing now, that not having sought they had found: for since, having sought, they had not found, he shows that God was now as manifest as though He were in the midst of them palpably (Yhlafwmenos). "Though He be not far," he saith, "from every one of us," but is near to all. See again the power (or, "what it is to be God,") of God. What saith he? Not only He gave "life and breath and all things," but, as the sum and substance of all, He brought us to the knowledge of Himself, by giving us these things by which we are able to find and to apprehend Him. But we did not wish to find Him, albeit close at hand. "Though He be not far from every one of us." Why look now, He is near to all, to every one all the world over ! What can be greater than this? See how he makes clear riddance of the parcel deities (tous merikous)! What say I, "afar off?" He is so near, that without Him we live not: "for in Him we live and move and have our being." (v. 28.) "In him;" to put it by way of corporeal similitude, even as it is impossible to be ignorant of the air which is diffused on every side around us, and is "not far from every one of us," nay rather, which is in us. For it was not so that there was a heaven in one place, in another none, nor yet (a heaven) at one time, at another none. So that both at every "time" and at every "bound" it was possible to find Him. He so ordered things, that neither by place nor by t time were men hindered. For of course even this, if nothing else, of itself was a help to them--that the heaven is in every place, that it stands in all time. See how (he declares) His Providence, and His upholding power(sugkrathsin); the existence of all things from Him, (from Him) their working (to energein), (from Him their preservation) that they perish not. And he does not say, "Through Him," but, what was nearer than this, "In him."--That poet said nothing equal to this, "For we are His offspring." He, however, spake it of Jupiter, but Paul takes it of the Creator, not meaning the same being as he, God forbid! but meaning what is properly predicated of God: just as he spoke of the altar with reference to Him, not to the being whom they worshipped. As much as to say, "For certain things are said and done with reference to this (true God), but ye know not that they are with reference to Him." For say, of whom would it be properly said, "To an Unknown God?" Of the Creator, or of the demon? Manifestly of the Creator: because Him they knew not, but the other they knew. Again, that all things are filled (with the presence)--of God? or of Jupiter--a wretch of a man, a detestable impostor ! But Paul said it not in the same sense as he, God forbid! but with quite a different meaning. For he says we are God's offspring, i.e. God's own, His nearest neighbors as it were. For lest, when he says, "Being the offspring of God" (v. 29), they should again say, Thou bringest certain strange things to our ears, he produces the poet. He does not say, "Ye ought not to think the Godhead like to gold or silver," ye accursed and execrable: but in more lowly sort he says, "We ought not." For what (says he)? God is above this? No, he does not say this either: but for the present this -"We ought not to think the Godhead like unto such," for nothing is so opposite to men. "But we do not affirm the Godhead to be like unto this, for who would say that?" Mark how he has introduced the incorporeal (nature of God) when he said, "In Him," etc., for the mind, when it surmises body, at the same time implies the notion of distance. (Speaking) to the many he says, "We ought not to think the Godhead like unto gold, or silver, or stone, the shaping of art," for if we are not like to those as regards the soul, much more God (is not like to such). So far, he withdraws them from the notion. But neither is the Godhead, he would say, subjected to any other human conception. For if that which art or thought has found--this is why he says it thus, "of art or imagination of man" --if that, then, which human art or thought has found, is God, then even in the stone (is) God's essence.--How comes it then, if "in Him we live," that we do not find Him? The charge is twofold, both that they did not find Him, and that they found such as these. The (human) understanding in itself is not at all to be relied upon.--But when he has agitated their soul by showing them to be without excuse, see what he says: "The times of ignorance God overlooked, but now commands all men everywhere to repent." (v. 30.) What then? Are none of these men to be punished? None of them that are willing to repent. He says it of these men, not of the departed, but of them whom He commands to repent. He does not call you to account, he would say. He does not say, Took no notice (pareiden); does not say, Permitted: but, Ye were ignorant. "Overlooked," i.e. does not demand punishment as of men that deserve punishment. Ye were ignorant. And he does not say, Ye wilfully did evil.; but this he showed by what he Said above -" All men everywhere to repent:" again he hints at the whole world. Observe how he takes them off from the parcel deities! "Because He has appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained, whereof He hath given assurance to all men, in that He raised Him from the dead." (v. 31.) Observe how he again declares the Passion. Observe the terror again: for, that the judgment is true, is clear from the raising Him up: for it is alleged in proof of that. That all he has been saying is true, is clear from the fact that He rose again. For He did give this "assurance to all men," His rising from the dead: this (i.e. judgment), also is henceforth certain. These words were spoken indeed to the Athenians: but it were seasonable that one should say to us also, "that all men everywhere must repent, because he hath appointed a day, in the which He will judge the world." See how he brings Him in as Judge also: Him, both provident for the world, and merciful and forgiving and powerful and wise, and, in a word possessing all the attributes of a Creator. "Having given assurance to all men," i.e. He has given proof in the rising (of Jesus) from the dead. Let us repent then: for we must assuredly be judged. If Christ rose not, we shall not be judged: but if he rose, we shall without doubt be judged. "For to this end," it is said, "did He also die, that he might be Lord both of the dead and living." (Rom. xiv. 9.) "For we shall all stand before the judgment seat of Christ, that every one may receive according to that he hath done." (Rom. xiv. 10, and 2 Cor. v. 10.) Do not imagine that these are but words. Lo ! he introduced also the subject of the resurrection of all men; for in no other way can the world be judged. And that, "In that He hath raised Him from the dead," relates to the body: for that was dead, that had fallen. Among the Greeks, as their notions of Creation, so likewise of the Judgment, are children's fancies, ravings of drunken men. But let us, who know these things accurately, do something that is to the purpose: let us be made friends unto God. How long shall we be at enmity with Him? How long shall we entertain dislike towards Him? [...]
 

St. John Chrysostom

  On the Acts of the Apostles

Homily 37 (Acts 17) "Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the Scriptures, opening and alleging that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ." Again they haste past the small cities, and press on to the greater ones, since from those. the word was to flow as from a fountain into the neighboring cities. "And Paul, as his manner was, went into the synagogue of the Jews." Although he had said, "We turn to the Gentiles" (ch. xiii. 46), he did not leave these alone: such was the longing affection he had towards them. For hear him saying, "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved" (Rom. x. I): and, "I wished myself accursed from Christ for my brethren." (ib. ix. 3.) But he did this because of God's promise and the glory: and this, that it might not be a cause of offence to the Gentiles. "Opening," it says, "from the Scriptures, he reasoned with them for three sabbaths, putting before them that the Christ must suffer." Do thou mark how before all other things he preaches the Passion: so little were they ashamed of it, knowing it to be the cause of salvation. "And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few." (v. 4.) The writer mentions only the sum and substance of the discoursing: he is not given to redundancy, and does not on every occasion report the sermons. "But the Jews which believed not (the best texts omit "which believed not"), moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; whom Jason hath received: and these all do contrary to the decrees of CAEsar, saying that there is another king, one Jesus." (v. 5-7.) Oh! what an accusation! again they get up a charge of treason against them, "saying, there is another king (one) Jesus. And they troubled the people and the rulers of the city, when they heard these things. And when they had taken security of Jason, and of the other, they let them go." (v. 8, 9.) A man worthy to be admired, that he put himself into danger, and sent them away from it. "And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. These were more noble," it says, "than they of Thessalonica: more noble," i. e. more gentle (in their behavior): "in that they received the word with all readiness," and this not inconsiderately, but with a strictness wherein was no passion, "searching the Scriptures whether these things were so." (v. 10, 11.) "Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few. But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still." (v. 12-14.) See how he at one time gives way, at another presses on, and in many things takes his measures upon human considerations. "And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with speed, they departed." (v. 15.) But let us look again at what has been said. "Three sabbath-days," it says, being the time when they had leisure from work, "he reasoned with them, opening out of the Scriptures" (v. 2): for so used Christ also to do: as on many occasions we find Him reasoning from the Scriptures, and not on all occasions (urging men) by miracles. Because to this indeed they stood in a posture of hostility, calling them deceivers and jugglers; but he that persuades l men by reasons from the Scriptures, is not liable to this imputation. And on many occasions we find (Paul) to have convinced men simply by force of teaching: and in Antioch "the whole city was gathered together" (ch. xiii. 44): so great a thing is this also, for indeed this itself is no small miracle, nay, it is even a very great one. And that they might not think that they did it all by their own strength, but rather that God permitted it, two things resulted, namely, "Some of them were persuaded," etc. "And of devout Greeks a great multitude, and of the chief women not a few :" * but those others did the contrary: "the Jews moved with envy," etc. (v. 4, 5) and, from the fact that the being called was itself a matter of God's fore-ordering, they neither thought great things of themselves as if the triumph were their own, nor were terrified as being responsible (for all). But how comes it that he said, "That we should go unto the heathen, and they unto the circumcision" (Gal. ii. 9), and yet discoursed to the Jews? He did this as a thing over and above. For he did other things also more than he was obliged. For instance, Christ ordained that they should "live by the Gospel" (I Cor. ix. 14; i. 17), but our Apostle did it not: Christ sent him not to baptize, yet he did baptize. Mark how he was equal to all. Peter to the circumcision, he to the Gentiles, to the greater part. Since if it was necessary for him to discourse to Jews, how said he again: "For He that wrought effectually in him toward the circumcision, the same was mighty also in me toward the Gentiles" (Gal. ii. 8)? In the same way as those Apostles also had intercourse with the Gentiles, though they had been set apart for the circumcision, so likewise did our Apostle. The more part of his work indeed was with the Gentiles: still he did not neglect the Jews either, that they might not seem to be severed from them. And how was it, you will ask, that he entered in the first place into the synagogues, as if this were his leading object? True;but he persuaded the Gentiles through the Jews, and from the things which he discoursed of to the Jews. And he knew, that this was most suitable for the Gentiles, and most conducive to belief. Therefore he says: "Inasmuch as I am the "Apostle of the Gentiles." (Rom. xi. 13.) And his Epistles too all fight against the Jews.That the Christ," he says, "must needs have suffered." (v. 3.) If there was a necessity for His suffering, there was assuredly. a necessity for His rising again: for the former was far more wonderful than the latter. For if He gave Him up to death Who had done no wrong, much rather did He raise Him up again. "But the Jews which believed not took unto them certain of the baser sort, and set all the city on an uproar (v. 5): so that the Gentiles were more in number. The Jews thought not themselves enough to raise the disturbance:for because they had no reasonable pretext, they ever effect such purposes by means of uproar, and by taking to themselves base men. "And when they found them not," it says, "they haled Jason and certain brethren." (v. 6.) O the tyranny! dragged them without any cause out of their houses. "These all," say they, "do contrary to the decrees of Caesar" (v. 7): for since they spoke nothing contrary to what had been decreed, nor made any commotion in the city, they bring them under a different charge: "saying that there is another king, one Jesus. And they troubled the people," etc. (v. 8.) And what are ye afraid of, seeing He is dead? "And when they had taken security," etc. (v. 9.) See how by giving security Jason sent Paul away: so that he gave his life (to the hazard) for him. "And brethren," etc. (v. 10.) See how the persecutions in every case extend the preaching. "Now these," it says, "were more noble than those in Thessalonica" (v. II): i.e. they were not (men) practising base things, but some were convinced, and the others (who were not), did nothing (of that sort). "Daily," it says, "searching the Scriptures whether these things were so:" not merely upon a sudden impetus or (burst of) zeal. "More noble," it says: i. e. in point of virtue "Therefore many of them," etc. (v. 12.) And here again are Greeks. "But when the Jews of Thessalonica," etc. (v. 13), because there were lewd persons there. And yet that city was greater. But it is no wonder in the greater city the people were worse nay, of course to the greater city there go the worse men, where the occasions of disturbances are many. And as in the body, where the disease is more violent for having more matter and fuel, just so is it here. But look, I beg you, how their fleeing was providentially ordered, not from cowardice: otherwise they would have ceased to preach, and would not have exasperated them still more. But from this (flight) two things resulted: both the rage of those (Jews) was quenched, and the preaching spread. But in terms befitting their disorderly conduct, he says, "Agitating the multitude." Just what was done at Iconium--that they may have the additional condemnation of destroying others besides themselves. (ch. xiv. 2, 19.) This is what Paul says of them: "Forbidding to preach to the Gentiles, to fill up their sins alway, for the wrath is come upon them to the uttermost." (1 Thess. ii. 16.) Why did he not stay? for if (at Lystra, ch. xiv. 19, 21) there, where he was stoned, he nevertheless stayed a long time, much more here. Why? (The Lord) did not wish them to be always doing signs; for this is itself a sign, not less than the working of signs--that being persecuted, they overcame without signs. So that just as now He prevails without signs, so was it on many occasions His will to prevail then. Consequently neither did the Apostles run after signs: as in fact he says himself, "We preach Christ crucified" (1 Cor. i. 23)--to them that crave signs, to them that crave wisdom, we give that which cannot even after signs persuade, and yet we do persuade ! So that this was a mighty sign. See then, how when the preaching is extended, they are not in a hurry to run after signs. a For it was right that thenceforth the believers should be mighty signs to the rest. Howbeit, by retreating and advancing they did these things. "And immediately," it says, "the brethren sent away Paul." (v. 14.) Here now they send Paul alone: for it was for him they feared, lest he should suffer some harm, the head and front of all being in fact none other than he. "They sent him away," it says, "as it were to the sea:" that it might not be easy for them to seize him. For at present they could not have done much by themselves; and with him they accomplished and achieved many things. For the present, it says, they wished to rescue him. So far is it from being the case, that (supernatural) Grace worked all alike on all occasions: on the contrary, it left them to take their measures upon human judgment, (only) stirring them up and rousing them out of sleep, and making them to take pains. Thus, observe, it brought them safe only as far as Philippi, but no more after that. "And receiving," it says, "a commandment unto Silas and Timotheus for to come to him with all speed, they departed." (v. 15.) For though he was a Paul, nevertheless he needed them. And with good reason are they urged by God to go into Macedonia, for there lay Greece moreover bright (before them). (ch. xvi. 9.) [...]
 

 

St. John Chrysostom

On the Acts of the Apostles

Homily 36 (Acts 16) "And at midnight Paul and Silas prayed, and sang praises unto God': and the prisoners heard them. And suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately all the doors were opened, and every one's bands were loosed." What could equal these souls? These men had been scourged, had received many, stripes, they had been misused, were in peril of their lives, were thrust into the inner prison, and set fast in the stocks: and for all this they did not suffer themselves to sleep, but kept vigil all the night. Do you mark what a blessing tribulation is? But we, in our soft beds, with none to be afraid of, pass the whole night in sleep. But belike this is why they kept vigil, because they were in this condition. Not the tyranny of sleep could overpower them, not the smart of pain could bow them, not the fear of evil east them into helpless dejection: no, these were the very things that made them wakeful: and they were even filled with exceeding delight. "At midnight," it says, "and the prisoners listened to them :" it was so strange and surprising! "And suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately, all the doors were opened, and every one's bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, drew out his sword, and would have killed himself, supposing that the prisoners had been fled." (v. 27.) There was an earthquake, that the keeper should be roused from sleep, and the doors flew open, that he should wonder at what had happened: but these things the prisoners saw not: otherwise they would all have fled: but the keeper of the prison was about to slay himself, thinking the prisoners were escaped. "But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here" (v. 28.) "Then he called for lights, and sprang in, and came trembling, and fell down before Paul and Silas; and brought them out, and said, Sirs, what must I do to be saved?" (v. 29-30.) Do you mark how the wonder overpowered him? He wondered more at Paul's kindness; he was amazed at his manly boldness, that he had not escaped when he had it in his power, that he hindered him from killing himself. "And they said, believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house." (v. 31, 35) and (so) immediately gave proof of their kindness towards him. And he took them the same hour of the night and washed their stripes; and was baptized, he and all his, straightway." (v. 33.) He washed them, and was himself baptized, he and his house. "And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. And when it was day, the magistrates sent the sergeants, saying, Let those men go." (v. 34, 35.) It is likely the magistrates had learnt what had happened, and did not dare of themselves to dismiss them. "And the keeper of the prison told these words to Paul, saying, the magistrates have sent to let you go now therefore depart, and go in peace. But Paul said unto them, they have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust as out privily? nay verily; but let them come themselves and fetch us out. And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. And they went out of the prison, and entered into the house of Lydia: and when they had Seen the brethren, they comforted them, and departed." (v. 36-40.) Even upon the declaration of the magistrates Paul does not go out, but for the sake both of Lydia and the rest he puts them in fear: that they may not be supposed to have come out upon their own request, that they may set the rest in a posture of boldness. The impeachment was twofold: that "being Romans," and "uncondemned," they had openly cast them into prison. You see that in many things they took their measures as men. Let us compare, beloved, with that night these nights of ours, with their revellings, their drunkenness, and wanton excesses, with their sleep which might as well be death, their watchings which are worse than sleep. For while some sleep without sense or feeling, others lie awake to pitiable and wretched purpose, plotting deceits, anxiously thinking about money, studying how they may be revenged upon those who do them wrong, meditating enmity, reckoning up the abusive words spoken during the day:thus do they rake up the smouldering embers of wrath, doing things intolerable. Mark how Peter slept. (ch. xii. 6.) Both there, it was wisely ordered (that he should be asleep); for the Angel came to him, and it behooved that none should see what happened; and on the other hand it was well ordered here (that Paul should be awake), in order that the keeper of the prison might be prevented from killing himself. "And suddenly there was a great earthquake." (v. 26.) And why did no other miracle take place? Because this was, of all others, the thing sufficient for his conversion, seeing he was personally in danger: for it is not so much miracles that overpower us, as the things which issue in our own deliverance. That the earthquake should not seem to have come of itself, there was this concurrent circumstance, bearing witness to it: "the doors were opened, and all their bonds were loosed." And it appears in the night-time; for the Apostles did not work for display, but for men's salvation "And the keeper of the prison," etc. (v. 27.) The keeper was not an evil-disposed man that he "thrust them into the inner prison," (v. 24) was because of his "having received such a command," not of himself. The man was all in a tumult of perturbation. "What shall I do to be saved?" he asks. Why not before this? Paul shouted, until he saw, and is beforehand with him saying, "We are all here. And having called for lights," it says, "he sprang in, and fell down at the feet" of the prisoner; he, the prison keeper, saying, "Sirs, what must I do to be saved?" (v. 28-30.) Why, what had they said? Observe, he does not, on finding himself safe, think all is well; he is overcome with awe at the miraculous power. Do you mark what happened in the former case, and what here? There a girl was released from a spirit, and they cast them into prison, because they had liberated her from the spirit. Here, they did but show the doors standing open, and it opened the doors of his heart, it loosed two sorts of chains; that (prisoner) kindled the (true) light; for the light in his heart was shining. "And he sprang in, and fell before them;" and he does not ask, How is this? What is this? but straightway he says, "What must I do to be saved?" What then answers Paul? "Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thine house." (v. 31.) For this above all, wins men: that one's house also should be saved. "And they spake the word to him, and to all that were in his house. And he took them the same hour of the night, and washed their stripes," etc. (v. 32, 33), washed them and was washed: those he washed from their stripes, himself was washed from his sins: he fed and was fed. "And rejoiced," it says: although there was nothing but words only and good hopes: "having believed in God with all his house (v. 34): this was the token of his having believed--that he was released of all. What worse than a jailer, what more ruthless, more savage? He entertained them with great honor. Not, because he was safe, he made merry, but, having believed God. "Believe on the Lord," said the Apostle: therefore it is that the writer here says, "Having believed, Now therefore," it says, "depart, and go in peace" (v. 36):that is, in safety, fearing no man. "But Paul said unto them" (v. 37): that he may not seem to be receiving his liberty as one condemned, and as one that has done wrong: therefore it is that he says, "Having openly beaten us uncondemned," etc.--that it may not be matter of grace on their part. And besides, they wish the jailer himself to be out of danger, that he may not be called to account for this afterwards. And they do not say, "Having beaten us," who have wrought miracles: for they (the magistrates) did not even heed these: but, that which was most effectual to shake their minds, "uncondemned, and being Romans." Observe how diversely grace manages things: how Peter went out, how Paul, though both were Apostles. "They feared," (v. 38) it says: because the men were Romans, not because they bad unjustly cast them into prison, "And besought them to depart out of the city" (v. 39): begged them as a favor. And they went to the house of Lydia, and having confirmed her, so departed. For it was not right to leave their hostess in distress and anxiety. But they went out, not in compliance with the request of those rulers, but hasting to the preaching: the city having been sufficiently benefited by the miracle: for it was fit they should not be there any longer. For in the absence of them that wrought it, the miracle appeared greater, itself crying out more loudly: the faith of the jailer was a voice in itself. What equal to this? He is put in bonds, and looses, being bound: looses a twofold bond: him that bound him, he looses by being bound. These are indeed works of (supernatural) grace. Let us constantly bear in mind this jailer, not the miracle: how, prisoner as he was (the Apostle), persuaded his jailer. What say the heathen? "And of what things," say they, "was such a man as this to be persuaded--a vile, wretched creature, of no understanding, full of all that is bad and nothing else, and easily brought over to anything? For these, say they, are the things, a tanner, a purple-seller, an eunuch, slaves, and women believed." This is what they say. What then will they be able to say, when we produce the men of rank and station, the centurion, the proconsul, those from that time to the present, the rulers themselves, the emperors? But for my part, I speak of something else, greater than this: let us look to these very persons of no consideration. "And where is the wonder?" say you. Why, this, I say, is a wonder. For, if a person be persuaded about any common things, it is no wonder: but if resurrection, a kingdom of heaven, a life of philosophic self-command, be the subjects, and, discoursing of these to persons of mean consideration, one persuades them, it will be more wonderful than if one persuaded wise men. For when there is no danger attending the things of which one persuades people, then (the objector) might with some plausibility allege want of sense on their part: but when (the preacher) says - to the slave, as you will have it - " If thou be persuaded by me, it is at thy peril, thou wilt have all men for thine enemies, thou must die, thou must suffer evils without number," and yet for all this, convinces that man's soul, there can be no more talk here of want of sense. Since, if indeed the doctrines contained what was pleasant, one might fairly enough say this: but if, what the philosohers would never have chosen to learn, this the slave does learn, then is the wonder greater. And, if you will, let us bring before us the tanner himself, and see what were the subjects on which Peter conversed with him: or if you will, this same jailer. What then said Paul to him? "That Christ rose again," say you; "that there is a resurrection of the dead, and a kingdom: and he had no difficulty in persuading him, a man easily led to anything." How? Said he nothing about the mode of life; that he must be temperate, that he must be superior to money, that he must not be unmerciful, that he must impart of his good things to others? For it cannot be said, that the being persuaded to these things also was from the want of power of mind; no, to be brought to all this required a great soul. For be it so, that as far as the doctrines went, they were rendered more apt to receive these by their want of intelligence: but to accept such a virtuous, self-denying rule of life, how could that be owing to any defect of understanding? So that the less understanding the person may have, if nevertheless he is persuaded to things, to which even philosophers were unable to persuade their fellow-philosophers, the greater the wonder--when women and slaves are persuaded of these truths, and prove it by their actions, of which same truths the Platos and all the rest of them were never able to persuade any man. And why say I, "any man?" Say rather, not themselves even: on the contrary, that money is not to be despised, Plato persuaded (his disciples) by getting, as he did, such an abundance of property, and golden rings, and goblets; and that the honor to be had from the many is not to be despised, this Socrates himself shows, for all that he may philosophize without end on this point: for in everything he did, he had an eye to fame. And if you were conversant with his discourses, I might go at great length into this subject, and show what a deal of insincerity there was in them, - if at least we may believe what his disciple says of him, - and how that all his writings have their ground-work in vainglory. [...]
 

St. John Chrysostom

On the Acts of the Apostles

Homily 35 (Acts 16) "And on the sabbath we went out of the city by a river side, where prayer was wont (Chrys. "was thought likely") to be made; and we sat down, and spake unto the women which resorted thither. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul." See again Paul judaizing. "Where it was thought," it says, both from the time and from the place, "that prayer would be.--Out of the city, by a river side:" for it is not to be supposed that they prayed only where there was a synagogue; they also prayed out of synagogue, but then for this purpose they set apart, as it were, a certain place, because as Jews they were more corporeal--and, "on the sabbath-day," when it was likely that a multitude would come together. "And we sat down, and spake to the women which resorted thither." Mark again the freedom from all pride. "And a certain woman: "a woman and she of low condition, from her trade too: but mark (in her) a woman of elevated mind. In the first place, the fact of God's calling her bears testimony to her: "And when she was baptized," it says, "she and her household "--mark how he persuaded all of them--"she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us" (v. 15): then look at her wisdom, how she importunes, the Apostles how full of humility her words are, how full of wisdom. "If ye have judged me faithful," she says. Nothing could be more persuasive. Who would not have been softened by these words ? She did not request (or, "claim") did not entreat simply: but she left them to decide, and (yet) exceedingly forced them: "And she constrained. us," it says, by those words. And again m a different way: for see how she straightway bears fruit, and accounts it a great gain. "If ye have judged me," that is, That ye did judge me is manifest, by your delivering to me such (holy) mysteries: and she did not dare to invite them before this. But why was there any unwillingness on the part of Paul and those with them, that they should need to be constrained ? It was either by way of calling her to greater earnestness of desire, or because Christ had said, "Enquire who is worthy, and there abide." (Luke x. 8.) (It was not that they were unwilling), but they did it for a purpose. And it came to pass," it says, "as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation." (v. 16, 17.) What may be the reason that both the demon spoke these words, and Paul forbade him ? Both the one acted maliciously, and the other wisely: the demon wished in fact to make himself credible. For if Paul had admitted his testimony, he would have deceived many of the believers, as being received by him: therefore he endures to speak what made against himself, that he may establish what made for himself: and so the demon himself uses accommodation in order to destruction. At first then, Paul would not admit it, but scorned it, not wishing to cast himself all at once upon miracles; but when it continued to do this, and pointed to their work "who preach unto us the way of salvation," then he commanded it to come out. For it says, "Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. And when her masters saw that the hope of their gains was gone, they caught Paul and Silas." (v. 18, 19.) So then Paul did all, both miracles and teaching, but of the dangers Silas also is partaker. And why says it, "But Paul being grieved ?" It means, he saw through the malice of the demon, as he saith, "For we are not ignorant of his devices." (2 Cor. ii. 11.) "And when her masters saw that the hope of their gains was gone." Everywhere money the cause of evils. O that heathen cruelty ! they wished the girl to be still a demoniac, that they might make money by her. "They caught Paul and Silas," it says, "and dragged them into the marketplace unto the rulers, and brought them unto the magistrates, saying, These men, being Jews, do exceedingly trouble our city!" (v. 20): by doing what ? Then why did you not drag them (hither) before this? "Being Jews:" the name was in bad odor. "And teach customs, which are not lawful for us to receive, neither to observe, being Romans." (v. 21.) They made a charge of treason of it. Why did they not say, Because they cast out the demon, they were guilty of impiety against God? For this was a defeat to them: but instead of that, they have recourse to a charge of treason: like the Jews when they said, "We have no king but Caesar: whoso maketh himself a king speaketh against Caesar." (John xix. 14, 12.) "And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them." (v. 22.) O the irrational conduct! They did not examine, did not allow them to speak. And yet, such a miracle having taken place, ye ought to have worshipped them, ought to have held them as saviors and benefactors. For if money was what ye wished, why, having found so great wealth, did ye not run to it? This makes you more famous, the having power to cast out demons than the obeying them. Lo, even miracles, and yet love of money was mightier. "And when they had laid man)' stripes upon them, they cast them into prison."--great was their wrath--" charging the jailer to keep them safely" (v. 23): "who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks." (v. 24.) Observe, he also again thrust them into the "inner" prison: and this too was done providentially, because there was to be a great miracle.
"Out of the city." (v. 13.) The place was convenient for hearing the word, aloof from troubles and dangers. "On the sabbath." As there was no work going on, they were more attentive to what was spoken. "And a certain woman, named Lydia, a seller of purple" (v. 14): observe how the writer of the history is not ashamed of the occupations (of the converts): moreover neither was this city of the Philippians a great one. Having learnt these things, let us also be ashamed of no man. Peter abides with a tanner (ch. ix. 43): (Paul) with a woman who was a seller of purple, and a foreigner. Where is pride ? "Whose heart the Lord opened." Therefore we need God, to open the heart: but God opens the hearts that are willing: for there are hardened hearts to be seen. "So that she attended to the things which were spoken of Paul." The opening, then, was God's work, the attending was hers: so that it was both God's doing and man's. And she was baptized (v. 15), and receives the Apostles with such earnestness of entreaty; with more than that used by Abraham. And she speaks of no other token than that whereby she was saved (Gen. xviii. 3): she says not, "If ye have judged me" a great, a devout woman; but what ? "faithful to the Lord:" if to the Lord, much more to you. "If ye have judged me:" if ye do not doubt it. And she says not, Abide with me, but, "Come into my house and abide:" with great earnestness (she says it). Indeed a faithful woman - "A certain damsel possessed with a spirit of Python." (v. 16.) Say, what is this demon? The god, as they call him, Python: from the place he is so called. Do you mark that Apollo also is a demon ? And (the demon) wished to bring them into temptation: (therefore) to provoke them, "the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation." (v. 17.) O thou accursed, thou execrable one ! if then thou knowest that it is "His way of salvation" that "they show," why dost thou not come out freely ? But just what Simon wished, when he said, "Give me, that on whomsoever I lay my hands, he may receive the Holy Ghost" (ch. viii. 19), the same did this demon: since he saw them becoming famous, here also he plays the hypocrite: by this means he thought to be allowed to remain in the body, if he should preach the same things. But if Christ "receive not testimony from man," (John v. 34), meaning John, much less from a demon. "Praise is not comely in the mouth of a sinner" (Eccles. xv. 9), much less from a demon. For that they preach is not of men, but of the Holy Ghost. Because they did not act in a spirit of boasting. "And Paul being grieved," etc. By their clamor and shouting they thought to alarm them (the magistrates): saying, "These men do exceedingly trouble our city." (v. 18-20.) What sayest thou? Dost thou believe the demon ? Why not here also ? He saith, They are "servants of the most high God;" thou sayest, "They exceedingly trouble our city:" he saith, "They show us the way of salvation;" thou sayest, "They teach customs which are not lawful for us to receive." (v. 21.) Observe, how they do not attend even to the demon, but look only to one thing, their covetousness. But observe them (Paul and Silas), how they do not answer, nor plead for themselves; (b) "For when," saith he, "I am weak, then am I strong. My grace is sufficient for thee, for My strength is made perfect in weakness" (2 Cor. xii. 9): so that by reason of their gentleness also they should be admired. "And the magistrates," etc., "charging the jailer to keep them safely" (v. 22): that they may be the means of a greater miracle. The stricter the custody, the greater the miracle. It was probably from the wish to cut short the disturbance, that the magistrates did these things; because they saw the crowd urgent, and wished to stay their passion at the instant, therefore they inflicted the stripes: at the same time it was their wish to hear the matter, and that was why they cast them into prison and gave charge "to keep them safely." And, it says, "he made them fast in the stocks" (v. 24), as we should say, the nervum. What tears do not these things call for! (Think) what they suffer, while we (live) in luxury, we in theatres, we perishing and drowning (in dissolute living), seeking always idle amusement, not enduring to suffer pain for Christ, not even as far as words, not even as far as talk. These things I beseech you let us ever call to mind, what things they suffered, what things they endured, how undismayed they were, how unoffended. They were doing God's work, and suffered these things ! They did not say, Why do we preach this, and God does not take our part ? But even this was a benefit to them, even apart from the truth, in the thing itself; it made them more vigorous, stronger, intrepid. "Tribulation worketh endurance." (Rom. v. 4.) [...]