Atos 16

John Chrysostom · Comentário Patrístico (catena)

Atos 16:1

"And, behold a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: which was well reported of by the brethren that were at Lystra and Iconium." Great was the grace of Timothy. When Barnabas departed, he finds another, equivalent to him. Of him he saith, "Remembering thy tears and thy unfeigned faith, which dwelt first in thy grandmother Lois, and in thy mother Eunice." His father continued to be a Gentile, and therefore it was that (Timothy) was not circumcised. Observe the Law already broken. — Homily on Acts 34

Atos 16:3

Before blessed Paul, who himself had received circumcision, sent Timothy to teach the Jews, he first circumcised him in order that Timothy, as teacher, might be more acceptable to his audience. So Paul [actually] engaged in circumcision in order to abolish it. He knew why he had circumcised Timothy but chose not to disclose his reasons to the disciples. In fact, if they had known that he had circumcised him with the intention of abolishing circumcision, they would have not listened to anything Timothy had to say, and all the progress he had achieved would have been lost. Indeed, their ignorance was quite useful. As long as they believed that he circumcised Timothy in order to preserve the law, they generously received him and his doctrine. Therefore, by receiving [that doctrine] little by little, and by being taught, they abandoned their old customs. However, this would never have happened if they had known the reason from the beginning. In fact, if they had known, they would have opposed the circumcision and by opposing it they would have remained in their previous error. — CATENA ON THE ACTS OF THE APOSTLES 16.1-3

Atos 16:3

It is indeed amazing, the wisdom of Paul! He that has had so many battles about circumcision, he that moved all things to this end, and did not give over until he had carried his point, now that the decree is made sure, circumcises the disciple. He not only does not forbid others, but himself does this thing. "Him," it says, "he would have to go forth with him." And the wonder is this, that he even took him unto him. "Because of the Jews," it says, "which were in those parts": for they would not endure to hear the word from one uncircumcised. Nothing could be wiser. So that in all things he looked to what was profitable: he did nothing upon his own preference. — Homily on Acts 34

Atos 16:3

And what (then)? Mark the success: he circumcised, that he might take away circumcision: for he preached the decrees of the Apostles. He was about to make him a bishop, and it was not meet that he should be uncircumcised. Since therefore he was about to preach, that he might not smite the Jews a double blow, he circumcised Timothy. And yet he was but half (a Jew by birth), his father being a Greek: but yet, because that was a great point carried in the cause of the Gentiles, he did not care for this: for the Word must needs be disseminated: therefore also he with his own hands circumcised him. — Homily on Acts 34

Atos 16:4-5

"And as they went through the cities, they delivered them the decrees for to keep." For until then, there was no need for the Gentiles to keep any such. The beginning of the abrogation was the Gentiles' not keeping these things, and being none the worse for it: nor having any inferiority in respect of faith: anon, of their own will they abandoned the Law. "And so were the Churches established in the faith." Do you mark here also how from going counter (to his own object) a great good results? "And increased in number daily." Do you observe, that the circumcising not only did no harm, but was even of the greatest service? — Homily on Acts 34

Atos 16:4-5

"And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and elders which were at Jerusalem. And so were the Churches established in the faith, and increased in number daily." Dost thou mark fighting, and by fighting, edification? Not warred upon by others, but themselves doing contrary things, so they edified the Church! They introduced a decree not to circumcise, and he circumcises! "And so were the Churches," it says, "established in the faith," and in multitude: "increased," it says, "in number daily." Then he does not continue to tarry with these, as having come to visit them: but how? he goes further. — Homily on Acts 34

Atos 16:6

"Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia," having left Phrygia and Galatia, they hastened into the interior. For, it says, "After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not." Wherefore they were forbidden, he does not say, but that they were "forbidden," he does say, teaching us to obey and not ask questions, and showing that they did many things as men. — Homily on Acts 34

Atos 16:7

The text does not say why they were prevented but only that they were prevented. It teaches us that we only have to obey and not to enquire about the reasons, and it shows us that they did many things according to human customs. — CATENA ON THE ACTS OF THE APOSTLES 16.7

Atos 16:7

"And the Spirit," it says, "suffered them not: but having passed by Mysia they came down to Troas." Wherefore they were forbidden, he does not say, but that they were "forbidden," he does say, teaching us to obey and not ask questions, and showing that they did many things as men. — Homily on Acts 34

Atos 16:9

"And a vision appeared unto Paul in the night." Not now by Angels, as to Philip, as to Cornelius, but how? By a vision it is now shown to him: in more human sort, not now as before in more divine manner. For where the compliance is more easy, it is done in more human sort; but where great force was needed, there in more divine. For since he was but urged to preach, to this end it is shown him in a dream: but to forbear preaching, he could not readily endure: to this end the Holy Ghost reveals it to him. Thus also it was then with Peter, "Arise, go down." For of course the Holy Spirit did not work what was otherwise easy: but (here) even a dream sufficed him. And to Joseph also, as being readily moved to compliance, the appearance is in a dream, but to the rest in waking vision. Thus to Cornelius, and to Paul himself. — Homily on Acts 34

Atos 16:9

"And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us." Why a vision, and not the Holy Ghost? because He forbade the other. He would even in this way draw them over: since to the saints also He appeared in a dream, and in the beginning (Paul) himself saw a vision, "a man coming in and laying his hands upon him." In this manner also Christ appears to him, saying, "Thou must stand before Caesar." Then for this reason also He draws him thither, that the preaching may be extended. This is why he was forbidden to tarry long in the other cities, Christ urging him on. For these were to enjoy the benefit of John for a long time, and perhaps did not extremely need him (Paul), but thither he behooved to go. And now he crosses over and goes forth. — Homily on Acts 34

Atos 16:10

"And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the Gospel unto them." "Assuredly gathering," it says, "that the Lord had called us." That is, inferring, both from the circumstance that Paul saw it and none other, and from the having been "forbidden by the Spirit," and from their being on the borders; from all these they gathered. — Homily on Acts 34

Atos 16:11-12

"Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony." That is, even the voyage made this manifest: for there was no tardiness. It became the very root of Macedonia. It is a high distinction for a city, the being a colony. "And in this city we were tarrying certain days." — Homily on Acts 34

Atos 16:13

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. "Out of the city." 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. — Homily on Acts 35

Atos 16:14

"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 a certain woman, named Lydia, a seller of purple": 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; 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. — Homily on Acts 35

Atos 16:15

"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": 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, 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 in 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. And she was baptized, 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: 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! — Homily on Acts 35

Atos 16:15

Notice again the absence of pride. She was a woman, and she was lowly and a manual laborer. Note, however, that the woman was a lover of wisdom. The first evidence of this is her testimony that God called her. See how the writer of the story was not ashamed to report the habits of life.… And as for us, let us not be ashamed of these students or of any student of these things. Peter stays with the tanner, and Paul with the dealer in purple and a foreign one for that matter. Where is their pride? Therefore let us pray to God that he may open our heart. In fact God opens those hearts that want to be opened, as he can see those that are hardened. The opening is God's part, being attentive hers: this is something that is, in fact, both human and divine. — CATENA ON THE ACTS OF THE APOSTLES 16.13

Atos 16:16

"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." 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. "A certain damsel possessed with a spirit of Python." 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." 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," 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," meaning John, much less from a demon. "Praise is not comely in the mouth of a sinner," much less from a demon. — Homily on Acts 35

Atos 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. 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", 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," meaning John, much less from a demon. "Praise is not comely in the mouth of a sinner", 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. — Homily on Acts 35

Atos 16:18

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 Paul being grieved," etc. By their clamor and shouting they thought to alarm them the magistrates: saying, "These men do exceedingly trouble our city." 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." Observe, how they do not attend even to the demon, but look only to one thing, their covetousness. — Homily on Acts 35

Atos 16:18

In imitation of his teacher; for so too did Christ rebuke. For he did not wish to have testimony from them. And why did the demon do this? Because he wanted to confound the order of things, to snatch away the apostles' dignity and to persuade many to pay attention to him. If that had happened, they would have appeared trustworthy from then on and introduced their own designs. To prevent this and to forestall deceit, [Paul] silences them even though they speak the truth, so that no one should pay any attention to their lies but stop listening altogether to what they say. — HOMILIES ON 1 CORINTHIANS 29.3

Atos 16:19

"And when her masters saw that the hope of their gains was gone, they caught Paul and Silas." So then Paul did all, both miracles and teaching, but of the dangers Silas also is partaker. "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!" — Homily on Acts 35

Atos 16:20

"These men, being Jews, do exceedingly trouble our city!": by doing what? Then why did you not drag them hither before this? "Being Jews": the name was in bad odor. — Homily on Acts 35

Atos 16:21

"And teach customs, which are not lawful for us to receive, neither to observe, being Romans." 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." — Homily on Acts 35

Atos 16:21

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." Observe, how they do not attend even to the demon, but look only to one thing, their covetousness. — Homily on Acts 35

Atos 16:22

"And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them." 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. But observe them, Paul and Silas, how they do not answer, nor plead for themselves; "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": so that by reason of their gentleness also they should be admired. — Homily on Acts 35

Atos 16:23

"And when they had laid many stripes upon them, they cast them into prison" - great was their wrath - "charging the jailer to keep them safely": "And the magistrates," charging the jailer to keep them safely: 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." — Homily on Acts 35

Atos 16:24

"Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks." Observe, he also again thrust them into the "inner" prison: and this too was done providentially, because there was to be a great miracle. And, it says, "he made them fast in the stocks," as we should say, the nervum. — Homily on Acts 35

Atos 16:24

Do you see how his power was perfected in weakness? If Paul had been freed and had shaken that building, the event would not have been so wonderful. "Therefore," he says, "remain in chains! Let the walls be shaken from every side, and let the prisoners be freed!—so that my power may appear all the greater, when through you, the one confined and in fetters, all who are in chains are freed." This is what amazed the jailer, that Paul, held in such constraints, was able, through prayer alone, to shake the foundations, open the doors of the prison and free all who were in chains. — HOMILIES CONCERNING THE STATUES 1.16

Atos 16:25

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 cast them into helpless dejection: no, these were the very things that made them wakeful: and they were even filled with exceeding delight. — Homily on Acts 36

Atos 16:25

Who is equal to these souls? After being whipped they received numerous blows and underwent insults and extreme dangers. While fastened in stocks in the innermost cell, they stayed awake not wanting to fall asleep. Do you see how great the affliction of the righteous is? We sleep in soft beds without any fear throughout the night. Maybe they stayed awake because they were in this state. The tyrant sleep did not catch them, pain did not bend them, fear did not make them dispirited, but these things spurred them on even more. — CATENA ON THE ACTS OF THE APOSTLES 16.25

Atos 16:25

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. — Homily on Acts 36

Atos 16:25-26

Mark how Peter slept. 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. — Homily on Acts 36

Atos 16:25-26

This let us also do, and we shall open for ourselves - not a prison, but - heaven. If we pray, we shall be able even to open heaven. Elias both shut and opened heaven by prayer. There is a prison in heaven also. Whatsoever, He saith, ye shall bind on earth, shall be bound in heaven. Let us pray by night, and we shall loose these bonds. For that prayers loose sins, let that widow convince us, let that friend convince us, who at that untimely hour of the night persists and knocks: let Cornelius convince us, for, thy prayers, it says, and thine alms are come up before God. — Homily on Acts 36

Atos 16:26

The prison shook to disrupt the mindset of the faithless, to set the prison guard free and to proclaim the word of God.… You see how the nature of shackles destroys the shackles, for just as the death of the Lord put death to death, so also the shackles of Paul set the captives free, shook the prison, opened the doors. And yet this is not the nature of shackles, but they do the opposite—they hold the prisoner in security, they do not open up the walls for him. But while the simple nature of shackles is not this, the nature of these shackles is such because of Christ. — CATENA ON THE ACTS OF THE APOSTLES 16.26-28

Atos 16:26

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 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. — Homily on Acts 36

Atos 16:27

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. The keeper was not an evil-disposed man that he thrust them into the inner prison, was because of his having received such a command, not of himself. The man was all in a tumult of perturbation. — Homily on Acts 36

Atos 16:28

But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. 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. Paul shouted, until he saw, and is beforehand with him saying, We are all here. — Homily on Acts 36

Atos 16:28

For whom did that event happen at midnight? And for whom was it accompanied by an earthquake? Listen to God's dispensation and be filled with wonder! The chains were loosed and the doors opened. But this event happened for the jailer alone. It was not for show but salvation. That the prisoners did not know they were freed is clear from what Paul says …, "He cried out with a loud voice and said, 'Do not harm yourself, for we are all here.' " They would not have stayed within if they had known that the doors had been opened and they had been freed. Those who break through walls, leap over roofs and eaves and dare anything even when they are bound would have not tolerated staying when their chains had been loosed and the doors had been opened and the jailer sleeping.… And the imprisoned are usually bound during the night, and not during the day. With much care, therefore, he was able to see them carefully bound again and sleeping. If these things had been done during the day, there would have been a big riot. Why was the prison shaken by the earthquake? In order that the jailer might get up to see that spectacle: only he was worthy of salvation. — CATENA ON THE ACTS OF THE APOSTLES 16.25

Atos 16:29-30

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? Do you mark how the wonder overpowered him? 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? 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. — Homily on Acts 36

Atos 16:29-30

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? — Homily on Acts 36

Atos 16:31

And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. What then answers Paul? Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thine house. For this above all, wins men: that one's house also should be saved. — Homily on Acts 36

Atos 16:32-33

And they spake unto him the word of the Lord, and to all that were in his house, 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. He washed them, and was himself baptized, he and his house. 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: washed them and was washed: those he washed from their stripes, himself was washed from his sins: he fed and was fed. — Homily on Acts 36

Atos 16:34

And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. And rejoiced, it says: although there was nothing but words only and good hopes: having believed in God with all his house: 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. — Homily on Acts 36

Atos 16:35-36

And when it was day, the magistrates sent the sergeants, saying, Let those men go. 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 - that is, in safety, fearing no man. — Homily on Acts 36

Atos 16:37

But Paul said unto them, they have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. 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. — Homily on Acts 36

Atos 16:37

But Paul said unto them: 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 - 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. — Homily on Acts 36

Atos 16:38-39

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. They feared, it says: because the men were Romans, not because they had unjustly cast them into prison. And besought them to depart out of the city: begged them as a favor. Observe how diversely grace manages things: how Peter went out, how Paul, though both were Apostles. — Homily on Acts 36

Atos 16:40

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. 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. — Homily on Acts 36