Atos 14
John Chrysostom · Comentário Patrístico (catena)
Atos 14:1
"And so spake, that a great multitude," etc. Do you mark the nature of the Gospel, the great virtue it has? — Homily on Acts 30
Atos 14:1
"And it came to pass in Iconium, that they went both together into the synagogue of the Jews." Again they entered into the synagogues. See how far they were from becoming more timid! Having said, "We turn unto the Gentiles," nevertheless by going into the synagogues they superabundantly fortify their own justification with their Jewish brethren. "So that," it says, "a great multitude both of Jews and Greeks believed." For it is likely they discoursed as to Greeks also. — Homily on Acts 30
Atos 14:2
"But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren." Together with themselves now they took to stirring up the Gentiles too, as not being themselves sufficient. Then why did the Apostles not go forth thence? Why, they were not driven away, only attacked. — Homily on Acts 30
Atos 14:2
"Made their minds evil-affected," it says, "against the brethren": i.e. slandered the Apostles, raised numberless accusations against them: these people, being simple, they "made evil-affected," disposed them to act a malignant part. — Homily on Acts 30
Atos 14:3
And see how on all occasions he refers all to God. "Long time," he says, "abode they speaking boldly in the Lord, which gave testimony unto the word of His grace." Think not this expression, "Gave testimony," hath aught derogatory to the Lord's Divine Majesty: "Who witnessed," it is said, "before Pontius Pilate." Then the boldness - "and granted signs and wonders to be done by their hands." Here he speaks it as concerning their own nation. — Homily on Acts 30
Atos 14:3
"Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands." This caused their boldness; or rather, of their boldness indeed their own hearty good-will was the cause - therefore it is that for a long while they work no signs - while the conversion of the hearers was the effect of the signs, though their boldness also contributed somewhat. — Homily on Acts 30
Atos 14:4
"And the multitude of the city," etc. Accordingly they did not wait for it, but saw the intention of attacking them, and fled, on no occasion kindling their wrath. — Homily on Acts 30
Atos 14:4
"But the multitude of the city was divided: and part held with the Jews, and part with the Apostles." No small matter this dividing. And this was what the Lord said, "I am not come to bring peace, but a sword." — Homily on Acts 30
Atos 14:5-7
"And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, they were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: and there they preached the Gospel." Again, as if they purposely wished to extend the preaching after it was increased, they once more sent them out. See on all occasions the persecutions working great good, and defeating the persecutors, and making the persecuted illustrious. For having come to Lystra, he works a great miracle, by raising the lame man. — Homily on Acts 30
Atos 14:5-7
They went away into the country, not into the cities only. Observe both the simplicity of the Gentiles, and the malignity of the Jews. By their actions they showed that they were worthy to hear: they so honored them from the miracles only. The one sort honored them as gods, the other persecuted them as pestilent fellows: and those not only did not take offence at the preaching. — Homily on Acts 30
Atos 14:8-10
And yet in the case of the others, it was the reverse: for first receiving healing in their bodies, they were then taken in hand for cure of their souls, but this man not so. It seems to me, that Paul saw into his soul. "And he leaped," it says, "and walked." It was a proof of his perfect cure, the leaping. — Homily on Acts 30
Atos 14:8-10
"And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked: the same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice" - why with a loud voice? that the multitude should believe - "Stand upright on thy feet." But observe, he gave heed, it says, to the things spoken by Paul. Do you mark the elevation of the man's mind? He was nothing defeated by his lameness for earnestness of hearing. "Who fixing his eyes upon him, and perceiving," it says, "that he had faith to be made whole." He was already predisposed in purpose of mind. — Homily on Acts 30
Atos 14:11-12
"And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker." But this purpose was not yet manifest, for they spake in their own tongue, saying, "The gods in the likeness of men are come down to us": therefore the Apostle said nothing to them as yet. — Homily on Acts 30
Atos 14:11-12
"And they called Barnabas, Jupiter; and Paul, Mercurius." I suppose Barnabas was a man of dignified appearance also. Here was a new sort of trial, from immoderate zeal, and no small one: but hence also is shown the virtue of the Apostles, and how on all occasions they ascribe all to God. — Homily on Acts 30
Atos 14:13
"Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people." But when they saw the garlands, then they went out, and rent their garments. — Homily on Acts 30
Atos 14:14-15
Let us imitate them: let us think nothing our own, seeing even faith itself is not our own, but more God's than ours. "For by grace are ye saved through faith; and this," saith he, "not of ourselves; it is the gift of God." Then let us not think great things of ourselves, nor be puffed up, being as we are, men, dust and ashes, smoke and shadow. For say, Why dost thou think great things of thyself? Hast thou given alms, and lavished thy substance? And what of that? Think, what if God had chosen not to make thee rich? think of them that are impoverished, or rather, think how many have given not their substance only, but their bodies moreover, and after their numberless sacrifices, have felt still that they were miserable creatures! Thou gavest for thyself, Christ not for Himself, but for thee: thou didst but pay a debt, Christ owed thee not. See the uncertainty of the future, and "be not high-minded, but fear"; do not lessen thy virtue by boastfulness. Wouldest thou do something truly great? Never let a surmise of thy attainments as great enter thy mind. But thou art a virgin? So were those in the Gospel virgins, but they got no benefit from their virginity, because of their cruelty and inhumanity. Nothing like humility: this is mother, and root, and nurse, and foundation, and bond of all good things: without this we are abominable, and execrable, and polluted. For say, let there be some man raising the dead, and healing the lame, and cleansing the lepers, but with proud self-complacency: than this there can be nothing more execrable, nothing more impious, nothing more detestable. Account nothing to be of thyself. — Homily on Acts 30
Atos 14:14-15
"Which when the Apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We also are men of like passions with you." See how on all occasions they are clean from the lust of glory, not only not coveting, but even repudiating it when offered: just as Peter also said, "Why gaze ye on us, as though by our own power or holiness we had made him to walk"? so these also say the same. And Joseph also said of the dreams, "Is not their interpretation of God?" And Daniel in like manner, "And to me also, not through the wisdom that is in me was it revealed." And Paul everywhere says this, as when he says, "And for these things who is sufficient? Not that we are sufficient of ourselves to think aught as of ourselves, but our sufficiency is of God." — Homily on Acts 30
Atos 14:14-15
First by the sight they checked them, by rending their garments. This did Joshua the son of Nun upon the occasion of the defeat of the people. Then think not that this action was unworthy of them: for such was the eagerness, they would not otherwise have restrained it would not otherwise have quenched the conflagration. Therefore when need is to do something that is fit to be done, let us not decline it. For if even after all this they hardly persuaded them, if they had not acted thus, what might have been the consequence? For if they had not done thus, they would have been thought to make a show of humility, and to be all the more desirous of the honor. And observe their language, how in rebuking it is moderated, alike full of wonder and of rebuke. This above all it was that hindered them, the saying, "Preaching unto you to turn from these vanities unto God." We are men indeed, they say, but greater than these: for these are dead things. Mark how they not only subvert the false, but teach the true, saying nothing about things invisible-"Who made," say they, "heaven and earth, and the sea, and all things that are therein." — Homily on Acts 31
Atos 14:14-15
Mark the vehemence with which all this is done by the Apostles: "rent their clothes, ran in, cried out," all from strong affection of the soul, revolted by the things that were done. For it was a grief, indeed a grief inconsolable, that they should needs be thought gods, and introduce idolatry, the very thing which they came to destroy! This also was a contrivance of the devil-but he did not prevail. But what say they? "We also are men of like passions with you." At the very outset they overthrew the evil. They said not simply, "Men," but "As ye." Then, that they may not seem to honor the gods, hear what they add: "Preaching unto you, that ye should turn from these vanities unto the living God, Who made heaven, the sea, and all things that are therein." Observe how they nowhere mention things invisible. — Homily on Acts 31
Atos 14:16
For they had learnt that one should study not so much to say somewhat worthy of God, as to say what is profitable for the hearers. What then? if He be Maker of all things, why does He not also attend to these things by His Providence? "Who in times past suffered all nations to walk in their own ways"-but wherefore He suffered them, this he does not say, for at present he keeps to the matter of immediate importance, nowhere bringing in the name of Christ. Observe, he does not wish to swell the accusation against them, but rather that they themselves should refer all to God. — Homily on Acts 31
Atos 14:16
"Who in times past," etc. He names as witnesses even the years in their courses. — Homily on Acts 31
Atos 14:17
"Nevertheless, He left not Himself without witness, in that He did good, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness." See how covertly he puts the accusation "in that He did good," etc. And yet if God did this, He could not have "let them alone;" on the contrary, they ought to be punished, for that, enjoying so great benefits, they had not acknowledged Him, not even as their feeder. "From heaven," he says, "giving you rain." Thus also David said, "From the fruit of their corn and wine and oil were they made to abound" and in many places speaking of Creation, he brings forward these benefits: and Jeremiah mentions first Creation, then Providence shown by the rains, so that the Apostle here discourses as taught from those Scriptures. "Filling," he says, "with food and gladness." With large liberality the food is given, not merely for a frugal sufficiency, nor stinted by the need. — Homily on Acts 31
Atos 14:18
"And saying these things, they scarcely stopped the multitudes"-indeed by this very thing they gained most admiration-"from sacrificing to them." Do you observe that this was the point with them to put an end to that madness? — Homily on Acts 31
Atos 14:19
"But there came," it says, "certain Jews from Antioch and Iconium." Indeed children of the devil, that not in their own cities only, but also beyond them, they did these things, and as much made it their study to make an end of the preaching, as the Apostles were in earnest to establish it! "And having persuaded the multitude and stoned Paul, they dragged him out of the city." So then, the Gentiles regarded them as gods, but these "dragged" him, "out of the city, supposing he had been dead. Having persuaded the multitude"-for it is not likely that all thus reverenced them. In the very city in which they received this reverence, in the same were they thus terribly ill treated. And this also profited the beholders. — Homily on Acts 31
Atos 14:19
"And there came thither certain Jews," etc. O that Jewish madness! Among a people that had so honored the Apostles, they had the hardihood to come, and to stone Paul. "And they dragged him out of the city," being afraid of those others,-"Supposing he had been dead." — Homily on Acts 31
Atos 14:20
"Howbeit," etc. "and came into the city." For that the spirits of the disciples might not be downcast because they who were accounted gods suffered such treatment, they came in unto them and discoursed. — Homily on Acts 31
Atos 14:20
"Lest any man," he says, "should think of me above that which he seeth me to be, or that he heareth aught from me."-"Howbeit as the disciples stood round about him, he rose up and came into the city." Here is fulfilled that saying, "My grace is sufficient for thee, for My strength is made perfect in weakness." Greater this than the raising of the lame man! "Came into the city." Do you mark the zeal, do you mark how fervent he is, how set on fire! He came into the city itself again: for proof that if on any occasion he did retire, it was because he had sown the word, and because it was not right to inflame their wrath. — Homily on Acts 31
Atos 14:21-22
Then they went over all the cities in which they had been in danger. "And on the morrow," it says, "he went forth with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God." This they said, this they showed. But it is purposely so done, not only by the Apostles, but by the disciples also, that they may learn from the very outset both the might of the preaching, and that they must themselves also suffer such things, that they may stand nobly, not idly gaping for the miracles, but much more ready for the trials. Therefore also the Apostle himself said, "Having the same conflict which ye saw in me and heard." Persecutions succeeded to persecutions: wars, fightings, stonings. — Homily on Acts 31
Atos 14:21-22
"Then on the morrow," etc. And observe, first he goes forth to Derbe, and then comes back to Lystra and Iconium and Antioch, giving way to them while their passions are roused, but when they have ceased, then attacking them again. Do you mark, that it was not by supernatural grace that they managed all that they did, but by their own diligence? "Confirming," it says "the souls of the disciples:" "further establishing;" so that they were established, but they added more thereto. "And that we must," etc.: they foretold this, that they might not be offended. — Homily on Acts 31
Atos 14:21-22
These things, not less than the miracles, both made them more illustrious, and prepared for them a greater rejoicing. The Scripture nowhere says that they returned rejoicing because they had done miracles, but it does say that they rejoiced, that "they were counted worthy for that Name to suffer shame." And this they were taught of Christ, saying, "Rejoice not that the devils obey you." For the joy indeed and without alloy is this, to suffer aught for Christ's sake. "And that through much tribulation:" what sort of cheering is this? how did they persuade them, by telling them at the outset of tribulations? — Homily on Acts 31
Atos 14:23
Then also another consolation. "And when they had appointed for them elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed." Do you mark Paul's ardor?-Then other consolation: "Commended them," it says, "to the Lord." — Homily on Acts 31
Atos 14:23
"And when they had appointed for them," etc. Again the ordinations accompanied with fastings: and again fasting, that purifying of our souls. "And having prayed," it says, "with fastings, they commended them unto the Lord:" they taught them to fast also in their trials. Why did they not make elders in Cyprus nor in Samaria? Because the latter was near to Jerusalem, the former to Antioch, and the word was strong there; whereas in those parts they needed much consolation, especially they of the Gentiles, who behooved to have much instruction. — Homily on Acts 31
Atos 14:26
"And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled." Why do they come back to Antioch? To report what had taken place yonder. And besides, there is a great purpose of Providence concerned: for it was needful that they should thenceforth preach with boldness to the Gentiles. They come therefore, reporting these things, that they may be able to know them: and it is providentially ordered, that just then came those who forbade to keep company with the Gentiles in order that from Jerusalem they might obtain great encouragement, and so go their ways with boldness. And besides, it shows that in their temper there was nothing of self-will: for they come, at the same time showing their boldness, in that without the authority of those at Jerusalem they had preached to the Gentiles, and their obedience, in that they refer the matter to them: for they were not made arrogant, as having achieved so great successes. "Whence," it says, "they had been recommended to the grace of God for the work which they had fulfilled." And yet moreover the Spirit had said, "Separate Me Barnabas and Saul for the work whereunto I have called them." — Homily on Acts 31
Atos 14:27-28
"And when they were come, and had gathered the Church together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles. And there they abode long time with the disciples." For the city being great had need of teachers. — Homily on Acts 31
Atos 14:27-28
"And when they were come," etc. They came, teaching them that with good reason had they been ordained by the Spirit. They said not what they themselves, but "what God had done with them." It seems to me, that they mean their trials. It was not for nothing that they come here, nor to rest, but providentially guided by the Spirit, to the end that the preaching to the Gentiles might be firmly established. And mark Paul's ardor. He does not ask whether it be right to speak to Gentiles, but he straightway speaks: therefore it is that he says, "I did not refer myself to flesh and blood." — Homily on Acts 31