Atos 28
John Chrysostom · Comentário Patrístico (catena)
Atos 28:1
Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest, and this too in the Hadriatic. — Homily on Acts 53
Atos 28:2
The Jews then, beholding all the many miracles they did, persecuted and harassed Paul; but the barbarians, who had seen none, merely on the ground of his misfortune, were kind to him. "They showed no small kindness," and yet some of them were prisoners. Let those be ashamed that say, Do not do good to those in prison: let these barbarians shame us; for they knew not who these men were, but simply because they were in misfortune they were kind: thus much they perceived, that they were human beings, and therefore they considered them to have a claim upon their humanity. — Homily on Acts 54
Atos 28:2
"Showed," he says, "no little kindness to us-barbarians" (as they were) "-having kindled a fire:" else it were of no use that their lives be saved, if the wintry weather must destroy them. — Homily on Acts 54
Atos 28:3
Then Paul having taken brushwood, laid it on the fire. See how active he is; observe how we nowhere find him doing miracles for the sake of doing them, but only upon emergency. Both during the storm when there was a cause he prophesied, not for the sake of prophesying, and here again in the first instance he lays on brushwood: nothing for vain display, but with a simple view to their being preserved, and enjoying some warmth. — Homily on Acts 54
Atos 28:4
Then a viper "fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live." Well also was this permitted, that they should both see the thing and utter the thought, in order that, when the result ensued, there might be no disbelieving the miracle. Observe their good feeling towards the distressed, in saying this not aloud, but among themselves - observe also the natural judgment clearly expressed even among barbarians, and how they do not condemn without assigning a reason. — Homily on Acts 54
Atos 28:4
"No doubt," say they, "this man is a murderer." They do not simply pronounce their judgment, but say, "No doubt," that is, as any one may see, "and vengeance," say they, "suffereth him not to live." Why then, they held also the doctrine of a Providence, and these barbarians were far more philosophic than the philosophers, who allow not the benefit of a Providence to extend to things "below the moon:" whereas these barbarians suppose God to be present everywhere, and that although a guilty man may escape many a danger, he will not escape in the end. And they do not assail him forthwith, but for a time respect him on account of his misfortune: nor do they openly proclaim their surmise, but speak it "among themselves: a murderer;" for the bonds led them to suspect this. — Homily on Acts 54
Atos 28:5
But when he shook his hand, and flung off the beast, then they saw and were astonished. And the miracle did not take place suddenly, but the men went by the length of time, "after they had looked a great while," so plainly was there no deceit, no haste here. — Homily on Acts 54
Atos 28:5
And these also behold, that they may wonder the more. "And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god." They expected him, it says, to fall down dead: and again, having seen that nothing of the kind happened to him, they said, He is a god. Again, another excess on the part of these men. — Homily on Acts 54
Atos 28:6
They expected him, it says, to fall down dead: and again, having seen that nothing of the kind happened to him, they said, He is a god. Again, as in chapter 14:11, another excess on the part of these men. — Homily on Acts 54
Atos 28:6
"And for a great while," it says, "they expected that he would die." But when he shook his hand, and flung off the beast, then they saw and were astonished. And the miracle did not take place suddenly, but the men went by the length of time, "after they had looked a great while," so plainly was there no deceit, no haste here. — Homily on Acts 54
Atos 28:7
Behold, again another hospitable man, the rich and wealthy Publius, who had seen nothing but had mercy on them because of their calamity. He received and took care of them.… It is certainly an act of great benevolence to give hospitality to 270 people. Meditate on what a great profit is hospitality: not because there was necessity or because he acted against his will, but because [Publius] considered it a profit, did he give hospitality to them for three days. — CATENA ON THE ACTS OF THE APOSTLES 28.7
Atos 28:7
"Publius," it says, "lodged them courteously": two hundred and seventy-six persons. Consider how great the gain of his hospitality: not as of necessity, not as unwilling, but as reckoning it a gain he lodged them for three days. — Homily on Acts 54
Atos 28:7
"In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously." Behold again another hospitable man, Publius, who was both rich and of great possessions: he had seen nothing, but purely out of compassion for their misfortune, he received them, and took care of them. So that he was worthy to receive kindness. — Homily on Acts 54
Atos 28:8
Thereafter having met with his requital, he naturally honored Paul much more, when the others also received healing. — Homily on Acts 54
Atos 28:8
"And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him." So that he was worthy to receive kindness: wherefore Paul as a requital for his receiving them, healed him. — Homily on Acts 54
Atos 28:9-10
"Who also," it says, "honored us with many honors": not that he received wages, God forbid; but as it is written, "The workman is worthy of his meat. And when we departed, they laded us with such things as were necessary." It is plain that having thus received them, they also received the word of the preaching: for it is not to be supposed, that during an entire three months they would have had all this kindness shown them, had these persons not believed strongly, and herein exhibited the fruits of their conversion: so that from this we may see a strong proof of the great number there was of those that believed. Even this was enough to establish Paul's credit with those his fellow-voyagers. — Homily on Acts 54
Atos 28:9-10
"So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they laded us with such things as were necessary," both us and the rest. See how when they were quit of the storm, they did not become more negligent, but what a liberal entertainment was given to them for Paul's sake: and three months were they there, all of them provided with sustenance. See how all this is done for the sake of Paul, to the end that the prisoners should believe, and the soldiers, and the centurion. For if they were very stone, yet from the counsel they heard him giving, and from the prediction they had heard him making, and from the miracles they knew him to have wrought, and from the sustenance they by his means enjoyed, they must have got a very high notion of him. — Homily on Acts 54
Atos 28:11
Observe how in all this voyage they nowhere touched at a city, but were cast on an island, and passed the entire winter there or sailing - those being herein under training for faith, his fellow-voyagers, I mean. "And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux." Probably this was painted on it: so addicted were they to their idols. — Homily on Acts 54
Atos 28:13
Already the preaching has reached to Sicily: see how it has run through (even to those lands): at Puteoli also they found some: others also came to meet them. Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds. — Homily on Acts 54
Atos 28:13
See, when the judgment is right, and not preoccupied by some passion, how immediately it gets right judgings, and gives sound verdicts. "And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. And landing at Syracuse, we tarried there three days. And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli: where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns: whom when Paul saw, he thanked God, and took courage." Already the preaching has reached to Sicily: see how it has run through (even to those lands): at Puteoli also they found some: others also came to meet them. Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds. — Homily on Acts 54
Atos 28:14
Observe them tarrying a while, and again hasting onwards. — Homily on Acts 54
Atos 28:14
"Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome." Already the preaching has reached to Sicily: see how it has run through even to those lands: at Puteoli also they found some: others also came to meet them. Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds. — Homily on Acts 54
Atos 28:15
"And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns: whom when Paul saw, he thanked God, and took courage." Not fearing the danger. But observe also how Paul himself also was affected after the manner of men. For it says, "he took courage, when he saw the brethren." Although he had worked so many miracles, nevertheless even from sight he received an accession of confidence. From this we learn, that he was both comforted after the manner of men, and the contrary. — Homily on Acts 54
Atos 28:16
Paul therefore was now so much respected, that he was even permitted to be by himself: for if even before this they used him kindly, much more would they now. "He was suffered," it says, "to dwell by himself, with a soldier that kept him." That it might not be possible for any plot to be laid against him there either - for there could be no raising of sedition now. So that in fact they were not keeping Paul in custody, but guarding him, so that nothing unpleasant should happen: for it was not possible now, in so great a city, and with the Emperor there, and with Paul's appeal, for anything to be done contrary to order. So surely is it the case, that always through the things which seem to be against us, all things turn out for us. "With the soldier" - for he was Paul's guard. — Homily on Acts 54
Atos 28:16
"And when we came to Rome, Paul was suffered to dwell by himself with a soldier that kept him." Leave was given him to dwell by himself. No slight proof this also of his being held in much admiration: it is clear they did not number him among the rest. — Homily on Acts 54
Atos 28:17
"And having called together the chief of the Jews," he discourses to them, who both depart gainsaying, and are taunted by him, yet they dare not say anything: for it was not permitted them to deal with his matter at their own will. For this is a marvellous thing, that not by the things which seem to be for our security, but by their very opposites, all comes to be for us. — Homily on Acts 54
Atos 28:17
"And it came to pass, that after three days he called together them that were the chief of the Jews." After three days he called the chief of the Jews, that their ears might not be preoccupied. And what had he in common with them? for they would not else have been like to accuse him. Nevertheless, it was not for this that he cared; it was for the teaching that he was concerned, and that what he had to say might not offend them. — Homily on Acts 54
Atos 28:17-20
He wished to exculpate both himself and others; himself, that they might not accuse him, and by so doing hurt themselves; and those others, that it might not seem that the whole thing was of their doing. For it was likely that a report was prevalent, that he had been delivered up by the Jews; and this was enough to alarm them. He therefore addresses himself to this, and defends himself as to his own conduct. "How then is it reasonable," it might be said, "that they should deliver thee up without a cause?" The Roman governors, he says, bear me witness, who wished to let me go. "How was it then that they did not let thee go?" "When the Jews spake against it," he says. Observe how he extenuates (in speaking of) their charges against him. Since if he had wished to aggravate matters, he might have used them so as to bear harder upon them. Wherefore, he says, "I was constrained to appeal unto Caesar:" so that his whole speech is of a forgiving nature. What then? didst thou this, that thou mightest accuse them? No, he says: "Not that I had aught to accuse my nation of:" but that I might escape the danger. For it is for your sakes "that I am bound with this chain." So far am I, he says, from any hostile feeling towards you. — Homily on Acts 55
Atos 28:17-20
"Who having examined me," says he, "found nothing in me." When those ought to have rescued, they "delivered him into the hands of the Romans." And such the superabundance, because those had not power to condemn but delivered him prisoner. "Not as having aught to accuse my nation of," am I come. See what friendliness of expression "my nation:" he does not hold them as aliens. He does not say, I do not accuse, but, "I have not whereof to accuse:" although he had suffered so many evils at their hands. But nothing of all this does he say, nor make his speech offensive: neither does he seem to be sparing them as matter of favor. For this was the main point, to show that they delivered him prisoner to the Romans, when those ought to have condemned him. "For this cause," he says, "I wished to see you:" that it might not be in any man's power to accuse me, and to say what naturally might suggest itself, that having escaped their hands I have come for this: not to bring evils upon others, but myself fleeing from evils. "I was compelled to appeal unto Caesar." — Homily on Acts 55
Atos 28:18
"How then is it reasonable," it might be said, "that they should deliver thee up without a cause?" The Roman governors, he says, bear me witness, who wished to let me go. "How was it then that they did not let thee go?" "When the Jews spake against it," he says. Observe how he extenuates in speaking of their charges against him. Since if he had wished to aggravate matters, he might have used them so as to bear harder upon them. — Homily on Acts 55
Atos 28:19
Wherefore, he says, "I was constrained to appeal unto Caesar:" so that his whole speech is of a forgiving nature. What then? didst thou this, that thou mightest accuse them? No, he says: "Not that I had aught to accuse my nation of:" but that I might escape the danger. — Homily on Acts 55
Atos 28:20
For it is for your sakes "that I am bound with this chain." So far am I, he says, from any hostile feeling towards you. — Homily on Acts 55
Atos 28:21
Observe them also speaking more mildly to him. "We beg," say they: and wish to speak in exculpation of those at Jerusalem. Whereas they ought to accuse them, they plead for them: by the very fact of their exonerating them, they do in fact accuse them. For this very thing was a proof that they knew themselves exceedingly in the wrong. Had they been confident, they would at any rate have done this, so that he should not have it in his power to make out his story in his own way, and besides they shrank from coming. — Homily on Acts 55
Atos 28:21
Then they also were so subdued by his speech, that they too apologized for those of their own nation: "And they said unto him, We neither received letters out of Judea concerning thee, neither any of the brethren that came showed or spake any harm of thee." Neither through letters, nor through men, have they made known any harm of thee. — Homily on Acts 55
Atos 28:22
Neither through letters, nor through men, have they made known any harm of thee. Nevertheless, we wish to hear from thyself: "But we desire to hear of thee what thou thinkest": and then forestalled him by showing their own sentiments. "For as concerning this sect, it is known to us, that everywhere it is spoken against." — Homily on Acts 55
Atos 28:22
"As for this sect, it is known to us," say they, "that it is everywhere spoken against." True, but people are also everywhere persuaded, as "some were persuaded, and some believed not." — Homily on Acts 55
Atos 28:23
Then he did not immediately answer, but gave them a day, and they came to him, and he discoursed, it says, "both out of the Law of Moses, and out of the Prophets." See again how not by miracles but by Law and Prophets he puts them to silence, and how we always find him doing this. And yet he might also have wrought signs; but then it would no longer have been matter of faith. In fact, this itself was a great sign, his discoursing from the Law and the Prophets. — Homily on Acts 55
Atos 28:23
"And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses and out of the Prophets, from morning till evening." Then he did not immediately answer, but gave them a day, and they came to him, and he discoursed, it says, "both out of the Law of Moses, and out of the Prophets." — Homily on Acts 55
Atos 28:23-24
See again how not by miracles but by Law and Prophets he puts them to silence, and how we always find him doing this. And yet he might also have wrought signs; but then it would no longer have been matter of faith. In fact, this itself was a great sign, his discoursing from the Law and the Prophets. — Homily on Acts 55
Atos 28:24
"And some believed the things which were spoken, and some believed not." They said not, we speak against it, but "it is spoken against." — Homily on Acts 55
Atos 28:24
See again how not by miracles but by Law and Prophets he puts them to silence, and how we always find him doing this. And yet he might also have wrought signs; but then it would no longer have been matter of faith. In fact, this itself was a great sign, his discoursing from the Law and the Prophets. Then that you may not deem it strange that they believed not, he introduces the prophecy which saith "Hearing ye shall hear and not understand," more now than then: "and ye shall see and not perceive" more now than then. This is not spoken for the former sort, but for the unbelievers. How then? Was it contrary to the prophecy, that those believed? "Go," it says, "unto this people," that is, to the unbelieving people. He did not say this to insult them, but to remove the offence. — Homily on Acts 55
Atos 28:25
"Well spake the Holy Ghost," etc. But this saying, "The Spirit said," is nothing wonderful: for an angel also is said to say what the Lord saith: but He the Spirit not so. When one is speaking of the things said by the angel, one does not say, Well said the angel, but, Well said the Lord. "Well said the Spirit:" as much as to say, It is not me that ye disbelieve. But God foreknew this from the first. — Homily on Acts 55
Atos 28:25
"Well said the Spirit:" as much as to say, It is not me that ye disbelieve. But God foreknew this from the first. "He discoursed," it says, "with boldness, unhindered": for it is possible to speak with boldness, yet hindered. His boldness nothing checked: but in fact he also spoke unhindered. — Homily on Acts 55
Atos 28:25-27
"And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them." But when they departed, as they were opposed to each other, then he reproaches them, not because he wished to reproach those that believed not, but to confirm these that believed. "Well said Esaias," says he to them. So that to the Gentiles it is given to know this mystery. No wonder then, if they did gainsay: this was foretold from the first. — Homily on Acts 55
Atos 28:26
Then that you may not deem it strange that they believed not, he introduces the prophecy which saith "Hearing ye shall hear and not understand," more now than then: "and ye shall see and not perceive" more now than then. This is not spoken for the former sort, but for the unbelievers. How then? Was it contrary to the prophecy, that those believed? "Go," it says, "unto this people" that is, to the unbelieving people. He did not say this to insult them, but to remove the offence. — Homily on Acts 55
Atos 28:28
So that to the Gentiles it is given to know this mystery. No wonder then, if they did gainsay: this was foretold from the first. Then again he moves their jealousy on the score of them of the Gentiles. "Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it." — Homily on Acts 55
Atos 28:28
"Be it known then," he says, "unto you, that unto the Gentiles is sent the salvation of God. They," says he, "will hear it too." Then why dost thou discourse to us? Didst thou not know this? Yes, but that ye might be persuaded, and that I might exculpate myself, and give none a handle against me. — Homily on Acts 55
Atos 28:29
"And when he had said these words, the Jews departed, and had great reasoning among themselves." The unbelieving were they that withdrew. But see how they do not now form plots against him. For in Judea they had a sort of tyranny. — Homily on Acts 55
Atos 28:30-31
"And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. Amen." It shows the freedom he had now: without hindrance in Rome, he who had been hindered in Judea; and he remained teaching there for two years. — Homily on Acts 55
Atos 28:30-31
"Discoursed," it says, "the things concerning the kingdom of God:" mark, nothing of the things of sense, nothing of the things present. — Homily on Acts 55