Atos 21

John Chrysostom · Comentário Patrístico (catena)

Atos 21:1

"And they accompanied them," it says, "unto the ship. And it came to pass, that after we had torn ourselves from them" - so much did they love him, such was their affection towards him - "and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara." Methinks Paul also wept. "Having torn ourselves away," he says: he shows the violence of it by saying, "having torn ourselves away from them." And with reason: otherwise they could never have got to sea. What means, "We came with a straight course unto Coos?" Instead of saying, "we did not go round nor make stay in other places." See how he hastes on. — Homily on Acts 45

Atos 21:2-3

"And finding a ship sailing over unto Phenicia, we went aboard, and set forth. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre." He came to Lycia, and having left Cyprus, he sailed down to Tyre. Possibly that ship in which they had come was making a stay there: wherefore they shifted to another, and not having found one going to Caesarea, but finding this for Phenice, they embarked in it and pursued their voyage, having left Cyprus also and Syria: but the expression, "having left it on the left hand," is not said simply in that meaning, but that they made speed not to get to Syria either. — Homily on Acts 45

Atos 21:4

"For there the ship was to unlade her burden. And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem." They too prophesy of the afflictions. It is so ordered that they should be spoken by them also, that none might imagine that Paul said those things without cause, and only by way of boasting. "We landed at Tyre." Then they tarry with the brethren seven days. Now that they were come near to Jerusalem, they no longer run. "Who said to Paul through the Spirit, that he should not go up to Jerusalem." Observe how, when the Spirit does not forbid, he complies. "By the Spirit," that is, they knowing "by the Spirit" what would be the consequences, said to him: for of course it does not mean that the exhortation they made was by the Spirit. For they did not simply foretell to him the dangers through the Spirit, but added of themselves that it behooved him not to go up - sparing him. — Homily on Acts 45

Atos 21:5

And there again they part from each other with prayer. "And when we had accomplished those days, we departed, and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed. And when we had taken our leave one of another, we took ship; and they returned home again." See how great was the entreaty. And again they part with prayer. "But after we had accomplished the days," i.e. had fulfilled the appointed days, "we separated, and went on our way: they all bringing us on our way with wives and children." Also in Ptolemais they stay one day, but in Caesarea many. — Homily on Acts 45

Atos 21:7-8

"And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him." Having come to Caesarea, it says, we abode with Philip, which was one of the seven. — Homily on Acts 45

Atos 21:9

"And the same man had four daughters, virgins, which did prophesy." But it is not these that foretell to Paul, though they were prophetesses; it is Agabus. — Homily on Acts 45

Atos 21:10-11

"And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." He who formerly had declared about the famine, the same says, This "man, who owneth this girdle, thus shall they bind." The same that the prophets used to do, representing events to the sight, when they spoke about the captivity - as did Ezekiel - the same did this Agabus. And Agabus does not say, "They shall bind" Paul, that he may not seem to speak upon agreement with Paul, but "the man that owneth this girdle" - so then he had a girdle also. — Homily on Acts 45

Atos 21:11

But why did [Agabus] use a belt with his cloak? This was the custom among people of ancient times, before men went on to dress in this soft and loose fashion. For instance, Peter appears to have been so "belted," and Paul as well, for he says, "the man who owns this belt." And Elijah too was dressed thus, and every one of the saints, since they were always in action, either traveling or working earnestly for some other necessity. But this was not the only reason: they did this also to trample on all display and observe every austerity. Indeed this is what Christ called the greatest praise of virtue, when he said, "What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces." — HOMILIES ON THE GOSPEL OF MATTHEW 10.4

Atos 21:11

Atos 21:12

"And," what is the grievous part of the business, "deliver him into the hands of the Gentiles. And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem." Many even besought him not to depart, and still he would not comply. They said, "Adventure not thyself into the theatre, and he did not adventure": often they bore him off from dangers, and he complied: again he escaped by a window: and now, though numberless persons, so to say, beseech him, both those at Tyre and those at Caesarea, weeping also and predicting numberless dangers, he refuses to comply. And yet it is not merely, they predicted the dangers, but "said by the Spirit." If then the Spirit bade, why did he gainsay? — Homily on Acts 45

Atos 21:13

Tell me, what do you think about that adamant will of Paul? Could weeping break it? "Yes," he says, "for I can hold out against anything except for love, since it is love that has overcome and rules me." In this he is like God, whom an abyss of waters would not break but teardrops could. — CATENA ON THE ACTS OF THE APOSTLES 21.13-14

Atos 21:13

"Then Paul answered, What mean ye to weep and to break mine heart?" Do you mark? Lest, having heard that saying, "I go bound in the Spirit," you should imagine it a matter of necessity, or that he fell into it ignorantly, therefore these things are foretold. But they wept, and he comforted them, grieving at their tears. For, "what mean ye," he says, "to weep and to break my heart?" Nothing could be more affectionate: because he saw them weeping, he grieved, he that felt no pain at his own trials. "For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. And when he would not be persuaded, we ceased, saying, The will of the Lord be done." Ye do me wrong in doing this: for do I grieve? Then they ceased, when he said, "to break my heart." I weep, he says, for you, not on account of my own sufferings: as for those men, I am willing even to die for them. — Homily on Acts 45

Atos 21:13

Others were crying, but [Paul] was exhorting them as he grieved for their tears. "What are you doing," he says, "crying and breaking my heart?" Nothing was dearer to him than these people. Because he saw them crying, he grieved, while he cared nothing for his own trials. "Let the Lord's will," he said, "be done." You wrong me by doing this, so stop making me grieve. They stopped when he said, "You're breaking my heart." "I weep for you," he says, "not for my sufferings, on behalf of which I am even willing to die." They said, "Don't go into the theatre," and he did not. Again and again they drew him away and he obeyed. He fled through the window, but now, though myriads, so to speak, exhort him, and those in Tyre and Caesarea weep and foretell countless trials, he does not allow it. And yet they were foretelling terrible things for him, and, what is more, through the Holy Spirit. They were not holding him back through the Spirit, and they were not simply announcing terrible events to come his way. No, they were afraid for him because he had to go up to Jerusalem. Since they could not convince him not to go, they cried, and then they settled down. You see the love of wisdom, you see the affection. "The Lord," he says, "will do what is pleasing in his sight." They realized it was God's will. Otherwise Paul, who was constantly having to snatch himself from dangers, would not have been so eager. — CATENA ON THE ACTS OF THE APOSTLES 21.13-14

Atos 21:14

"And when he would not be persuaded, we ceased, saying, The will of the Lord be done." Ye do me wrong in doing this: for do I grieve? Then they ceased, when he said, "to break my heart." I weep, he says, for you, not on account of my own sufferings: as for those men, I am willing even to die for them. But when they could not persuade him - this was why they wept - then they "held their peace." Do you mark the resignation? do you mark the affection? "They held their peace," it says, "saying, The will of the Lord be done." The Lord, say they, Himself will do that which is pleasing in his sight. For they perceived that it was the will of God. Else Paul would not be so bent upon going - he that on all other occasions delivers himself out of dangers. — Homily on Acts 45

Atos 21:15-16

"And after these days," it says, "having taken up our baggage" - i.e. having received the supplies necessary for the journey - "we went up to Jerusalem. And there went with us also certain of the disciples from Caesarea, bringing us to one with whom we should lodge, one Mnason, an ancient disciple of Cyprus." "Bringing us," it says, "to him with whom we should lodge" - not to the church: for on the former occasion, when they went up concerning the decrees, they lodged with the Church, but now with a certain "ancient disciple." The expression shows that the preaching had been going on a long time: whence it seems to me that this writer in the Acts epitomizes the events of many years, relating only the matters of chief importance. So unwilling were they to burthen the Church, when there was another to lodge them; and so little did they stand upon their dignity. — Homily on Acts 45

Atos 21:17

"And when we were come to Jerusalem, the brethren received us gladly." "The brethren," it says, "received us gladly." Affairs among the Jews were now full of peace: there was not much warfare among them. "Bringing us," it says, "to one with whom we should lodge." Paul was the guest he entertained. Perchance some one of you says: Aye, if it were given me to entertain Paul as a guest, I readily and with much eagerness would do this. Lo! it is in thy power to entertain Paul's Master for thy guest, and thou wilt not: for "he that receiveth one of these least," he saith, "receiveth Me." By how much the brother may be least, so much the more does Christ come to thee through him. For he that receives the great, often does it from vainglory also; but he that receives the small, does it purely for Christ's sake. — Homily on Acts 45

Atos 21:18-19

This was the Bishop of Jerusalem; and to him Paul is sent on an earlier occasion. This James was brother of the Lord; a great and admirable man. To him, it says, "Paul entered in with us." Mark the Bishop's unassuming behavior: "and the elders" were present. Again Paul relates to them the things relating to the Gentiles, not indulging in vainglory, God forbid, but wishing to show forth the mercy of God, and to fill them with great joy. — Homily on Acts 46

Atos 21:20

See accordingly: "when they heard it," it says, "they glorified God," - not praised nor admired Paul: for in such wise had he narrated, as referring all to Him - "and said unto him, Thou seest, brother, how many thousands of Jews there are which believed." Observe with what modest deference they too speak: "they said to him:" not James as Bishop discourses authoritatively, but they take Paul as partner with them in their view; "Thou seest, brother:" as though immediately and at the outset apologizing for themselves, and saying, "We did not wish this. Seest thou the necessity of the thing? 'How many thousands,' say they, 'of Jews there are which' have come together." And they say not, "how many thousands we have made catechumens," but, "there are. And these," say they, "are all zealous for the law." Two reasons - the number of them, and their views. For neither had they been few, would it have been right to despise them: nor, if they were many and did not all cling to the law, would there have been need to make much account of them. — Homily on Acts 46

Atos 21:21

Then also a third cause is given: "And they all," it says, "have been informed of thee" - they say not, "have heard," but have been instructed, that is, so they have believed, and have been taught, "that thou teachest apostasy from Moses to all the Jews which are among the Gentiles, by telling them not to circumcise their children, neither to walk after the customs." — Homily on Acts 46

Atos 21:22-24

"What is it therefore? the multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee:" they say these things as advising, not as commanding. "We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them." Make thy defence in act, not in word - "that they may shave themselves," it says, "and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law:" they say not, "teachest," but, of superabundance, "that thou thyself also keepest the law." For of course not this was the matter of chief interest, whether he did not teach others, but, that he did himself observe the law. — Homily on Acts 46

Atos 21:23-24

He shows that it was not necessary to do this upon principle - whence also they obtain his compliance - but that it was economy and condescension. This vow appears to have been the Nazarite vow described in Numbers 6:1-21, taken by the apostle as an accommodation to Jewish prejudices and to allay the suspicions of the legal party in Jerusalem. This was done upon the recommendation of James, the "Bishop" of the church, and his associates. The significance of Paul's paying the expenses is, perhaps, that the period during which the others' vow had run was on this condition reckoned to his account also. — Homily on Acts 46

Atos 21:25

"What then," he might say, "if the Gentiles should learn it? I shall injure them." How so? say they, seeing that even we, the teachers of the Jews, have sent unto them. "As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication." Here with a kind of remonstrance, as "we," say they, commanded them, although we are preachers to the Jews, so do thou, although a preacher to the Gentiles, cooperate with us. Observe Paul: he does not say, "Well, but I can bring forward Timothy, whom I circumcised: well, but I can satisfy them by what I have to say of myself:" but he complied, and did all: for in fact thus was it expedient to do. The party of James distinctly admits that adherence to the legal ceremonies is not required of the Gentile Christians; it is equally important to notice that Paul yielded to the advice to take this view, as a concession in a matter of indifference, since he was living for the time as a Jew among Jews, that he might give no needless offence and might win the more. It was not a compromise, but an expedient concession to convictions and prejudices which it was not wise or necessary to oppose or increase. — Homily on Acts 46

Atos 21:26

But if while preaching the Jewish doctrines, he suffered thus, had he preached the doctrines of the glory of Christ, how would they have endured him? While "purifying himself" he was intolerable, and how should he have been tolerable while preaching? What lay ye to his charge? What have ye heard? He spoke nothing of the kind. He was simply seen, and he exasperated all against him. Well might he then be set apart for the Gentiles: well might he be sent afar off: there also destined to discourse to the Gentiles. — Homily on Acts 55

Atos 21:26

For it was one thing to take effectual measures for clearing himself, and another to have done these things without the knowledge of any of the parties. It was a step open to no suspicion, the fact of his even bearing the expenses. "Then Paul took the men, and the next day purifying himself with them entered into the temple, signifying the accomplishment of the days of purification, until that an offering should be offered for every one of them." "Signifying," that is, publicly notifying: so that it was he who made himself conspicuous. "The next day," it says, "he took them:" he deferred it not; for when there is economy in the case, this is the way of it. — Homily on Acts 46

Atos 21:27-28

"And when the seven days were about to be completed, the Jews from Asia" - for his arrival most keeps times with theirs - "when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Men of Israel, help: This is the man, that teacheth all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place." Mark their habitual conduct, how turbulent we everywhere find it, how men who with or without reason make a clamor in the midst. "Jews from Asia having seen him," for it was natural that they were spending some days there, "in the Temple." Mark the economy of Providence that appeared in this. After the believing Jews had been persuaded concerning him, then it is that those Jews of Asia set upon him in order that those believing Jews may not also set upon him. "Help," say they, "ye men of Israel!" as though it were some monster difficult to be caught, and hard to be overcome, that has fallen into their hands. "All men," they say, "everywhere, he ceaseth not to teach;" not here only. And then the accusation is more aggravated by the present circumstances. "And yet more," say they, "he has polluted the temple, having brought into it men who are Greeks." And yet in Christ's time there "came up Greeks to worship": true, but here it speaks of Greeks who had no mind to worship. — Homily on Acts 46

Atos 21:29

Mark their habitual conduct, how turbulent we everywhere find it, how men who with or without reason make a clamor in the midst. "For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple. And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut." "Men of Israel," it says, "help: this is the man that teaches against the people, and the law, and this place."-the things which most trouble them, the Temple and the Law. And Paul does not tax the Apostles with being the cause of these things to him. "And they drew him," it says, "out of the Temple: and the doors were shut." For they wished to kill him; and therefore were dragging him out, to do this with greater security. — Homily on Acts 46

Atos 21:30

"And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut." "Men of Israel," it says, "help: this is the man that teaches against the people, and the law, and this place." - the things which most trouble them, the Temple and the Law. And Paul does not tax the Apostles with being the cause of these things to him. "And they drew him," it says, "out of the Temple: and the doors were shut." For they wished to kill him; and therefore were dragging him out, to do this with greater security. — Homily on Acts 46

Atos 21:32-33

"Who immediately took soldiers and centurions, and ran down unto them: and when they saw the tribune and the soldiers, they left beating of Paul. Then the tribune came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done." But the tribune having come down delivered him, and "commanded him to be bound with two chains:" hereby appeasing the anger of the people. — Homily on Acts 46

Atos 21:35-36

"And when he could not know the certainty for the tumult, he commanded him to be carried into the castle. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. For the multitude of the people followed after, crying, Away with him!" What means, "Away with him?" that is, what they say with us according to the Roman custom, To the standards with him! They no longer wanted laws nor courts of justice: they also beat him. But he forbore to make his defence then; he made it afterward: with reason; for they would not even have heard him then. Pray, why did they cry, "Away with him?" They feared he might escape them. — Homily on Acts 46

Atos 21:37-38

"And as Paul was to be led into the castle, he said unto the tribune, May I speak unto thee?" In the act of being borne along up the stairs, he requests to say something to the tribune: and observe how quietly he does it. "May I speak unto thee?" he says. "Who said, Canst thou speak Greek? Art thou not then that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?" For this Egyptian was a revolutionary and seditious person. With regard to this then Paul clears himself. Observe how submissively Paul speaks to the tribune. "May I speak unto thee? Then art not thou that Egyptian?" This Egyptian, namely, was a cheat and impostor, and the devil expected to cast a cloud over the Gospel through him, and implicate both Christ and His Apostles in the charges pertaining to those impostors: but he prevailed nothing, nay the truth became even more brilliant, being nothing defeated by the machinations of the devil, nay rather shining forth all the more. Since if there had not been impostors, and then these Christ and His Apostles had prevailed, perhaps some one might have laid hold upon this: but when those impostors did actually appear, this is the wonder. "In order," says the Apostle, "that they which are approved may be made manifest." And Gamaliel says, "Before these days stood up Theudas." Then let us not grieve that heresies exist, seeing that false Christs wished to attack even Christ both before this and after; with a view to throw Him into the shade, but on every occasion we find the truth shining out transparent. — Homily on Acts 46

Atos 21:39-40

Observe how, when he discourses to those that are without, he does not decline availing himself of the aids afforded by the laws. Here he awes the tribune by the name of his city. And again, elsewhere he said, "Openly, uncondemned, Romans as we are, they have cast us into prison." For since the tribune said, "Art thou that Egyptian?" he immediately drew him off from that surmise: then, that he may not be thought to deny his nation, he says at once, "I am a Jew:" he means his religion. What then? he did not deny (that he was a Christian): God forbid: for he was both a Jew and a Christian, observing what things he ought: since indeed he, most of all men, did obey the law. The man that believes in Christ. And when discoursing with Peter, he says: "We, Jews by nature. But I beseech thee, suffer me to speak unto the people." And this is a proof, that he does not speak lies, seeing he takes all as his witnesses. Observe again how mildly he speaks. This again is a very strong argument that he is chargeable with no crime, his being so ready to make his defence, and his wishing to come to discourse with the people of the Jews. See a man well-prepared! Mark the providential ordering of the thing: unless the tribune had come, unless he had bound him, he would not have desired to speak for his defence, he would not have obtained the silence he did. "Standing on the stairs." Then there was the additional facility afforded by the locality, that he should have a high place to harangue them from - in chains too! What spectacle could be equal to this, to see Paul, bound with two chains, and haranguing the people! To see him, how he was not a whit perturbed, not a whit confused; how, seeing as he did so great a multitude all hostility against him, the ruler standing by, he first of all made them desist from their anger: then, how prudently he does this. Just what he does in his Epistle to the Hebrews, the same he does here: first he attracts them by the sound of their common mother tongue: then by his mildness itself. — Homily on Acts 47