Atos 8
John Chrysostom · Comentário Patrístico (catena)
Atos 8:1
"And Saul was consenting unto his death." Hereupon arises a persecution, and it becomes a great one. "And at that time there was a great persecution against the Church which was at Jerusalem. And they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles." Mark how once more God permits temptations to arise; mark, and well observe, how the events are ordered by Divine Providence. They were admired because of the signs: being scourged, they were none the worse for it: some were ordained in the matter of the widows: the word increased: once more, God permits a great hindrance to arise. And a persecution of no ordinary kind; for they feared their enemies, now become more daring: and at the same time it is shown that they were but men, these that were afraid, that fled. For, that thou mayest not say after these things that by grace alone they effected what they did, they were also persecuted, and themselves became more timorous, while their adversaries were more daring. "And were all scattered abroad," it says, "except the Apostles." But this was divinely ordered, so that they should no longer all sit there in Jerusalem. — Homily on Acts 18
Atos 8:1
"And they were all scattered abroad throughout the region of Judea and Samaria." And now without scruple they had intercourse with Samaria, whereas it had been said to them, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not." "Except the Apostles," it says: they, in this way also, wishing to win the Jews, but not to leave the city, and to be the means of inspiring others with boldness. — Homily on Acts 18
Atos 8:1
"The persecution," say you, "gained strength." True, but at that very time to men possessed before by a hostile power it brought deliverance. For it planted the miracles like a stronghold, in the heart of the enemy's country. Not even the death of Stephen quenched their rage, nay, increased it rather: it scattered wide the teachers, so that the greater became the discipleship. — Homily on Acts 18
Atos 8:2
"And devout men," it says, "carried Stephen to his burial, and made great lamentation over him." If they were "devout," why did they "make great lamentation over him?" They were not yet perfect. The man was gracious and amiable: this also shows that they were men - not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead? Fit eulogy to be spoken over his grave has the Evangelist recorded, in this one speech, "Lay not this sin to their charge." "And made," he says, "great lamentation over him." — Homily on Acts 18
Atos 8:3
"As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison." Great was his frenzy: that he was alone, that he even entered into houses: for indeed he was ready to give his life for the Law. "Haling," it says, "men and women:" mark both the confidence, and the violence, and the frenzy. All that fell into his hands, he put to all manner of ill-treatment: for in consequence of the recent murder, he was become more daring. — Homily on Acts 18
Atos 8:4
"Therefore they that were scattered abroad went everywhere preaching the word." But I would have thee admire how even in a season of calamity they neglected not the preaching. — Homily on Acts 18
Atos 8:6-7
"Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed." "Hearing and seeing the miracles which he did." Just as in the case of Moses by contrast with the magicians the miracles were evident miracles, so here also. There was magic, and so these signs were manifest. "For unclean spirits came out of many that were possessed with them"; for this was a manifest miracle - not as the magicians did: for the other (Simon), it is likely, bound men with spells - "and many," it says, "that were palsied and lame were healed." There was no deceit here: for it needed but that they should walk and work. — Homily on Acts 18
Atos 8:8
"And there was joy." And yet there had been "great lamentation": true; but mark again the good. — Homily on Acts 18
Atos 8:9-11
"But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria." Observe another trial, this affair of Simon. "Giving out," it says, "that he was himself some great one. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries." "Of a long time" was the malady, but this man (Philip) brought them deliverance. — Homily on Acts 18
Atos 8:10
"And to him they all gave heed, saying, This (man) is the Power of God." And that was fulfilled which was spoken by Christ, "There shall come false Christs and false Prophets in My name." "And to him they had regard, because that of long time he had bewitched them with sorceries." And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth. — Homily on Acts 18
Atos 8:11
"And to him they had regard, because that of long time he had bewitched them with sorceries." And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth. — Homily on Acts 18
Atos 8:12-13
But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. "And Simon," it says, "being baptized, continued with Philip": not for faith's sake, but in order that he might become such as he. And how came he to baptize Simon also? Just as Christ chose Judas. And "beholding the signs" which he did, forasmuch as the others did not receive the power of working signs he durst not ask for it. — Homily on Acts 18
Atos 8:12-13
But why did they not correct him instantly? They were content with his condemning himself. For this too belonged to their work of teaching. But when he had not power to resist, he plays the hypocrite, just as did the magicians, who said, "This is the finger of God." And indeed that he might not be driven away again, therefore he "continued with Philip," and did not part from him. — Homily on Acts 18
Atos 8:14
But how came it that in the case of the Samaritans this did not happen, but, on the contrary, neither before their baptism nor after it was there any controversy, and there they did not take it amiss, nay, as soon as they heard of it, sent the Apostles for this very purpose? True, but neither in the present case is this the thing they complain of; for they knew that it was of Divine Grace: what they say is, Why didst thou eat with them? Besides, the difference is not so great for Samaritans as it is for Gentiles. — Homily on Acts 24
Atos 8:14-17
"Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost." And yet great signs had been done: how then had they not received the Spirit? They had received the Spirit, namely, of remission of sins: but the Spirit of miracles they had not received. "For as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost." For, to show that this was the case, and that it was the Spirit of miracles they had not received, observe how, having seen the result, Simon came and asked for this. — Homily on Acts 18
Atos 8:14-17
Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift to impart; or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Apostles. But observe; those went not forth: it was Providentially ordered that these should go forth and those be lacking, because of the Holy Ghost: for they had received power to work miracles, but not also to impart the Spirit to others: this was the prerogative of the Apostles. — Homily on Acts 18
Atos 8:17
"But they," it says, "having come down, prayed for them that they might receive the Holy Ghost: for as yet He was fallen upon none of them. Then laid they their hands upon them, and they received the Holy Ghost." Seest thou that it was not to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For it is not all one, to obtain remission of sins, and to receive such a power. By degrees it is, that those receive the gift. — Homily on Acts 18
Atos 8:18-19
"And when Simon saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost." He would not have said, "And having seen," unless there had been some sensible manifestation. "Then laid they their hands on them," etc. Just as Paul also did, when they spake with tongues. Observe the execrable conduct of Simon. "He offered money," with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them. — Homily on Acts 18
Atos 8:18-19
It was a twofold sign: both the giving to those, and the not giving to this man. Whereas then this man ought, on the contrary, to have asked to receive the Holy Ghost, he, because he cared not for this, asks power to give It to others. And yet those received not this power to give: but this man wished to be more illustrious than Philip, he being among the disciples! "He offered them money." What? had he seen the others doing this? had he seen Philip? Did he imagine they did not know with what mind he came to them? — Homily on Acts 18
Atos 8:20-21
"For thine heart is not right in the sight of God." Dost thou see how he does all of malice? To be simple, however, was the thing needed. For had it been done with simplicity, he would have even welcomed his willing mind. Seest thou that to have mean conceptions of great things is to sin doubly? — Homily on Acts 18
Atos 8:20-21
"Thy money with thee to perdition": since thou hast not used it as it ought to be used. These are not words of imprecation, but of chastisement. "To thee," he says, be it to thee: being such. As if one should say, Let it perish along with thy purpose. Hast thou so mean conceptions of the gift of God, that thou hast imagined it to be altogether a thing of man? It is not this. Wherefore also Peter well calls the affair a gift: "Thou hast thought that the gift of God may be purchased with money." Dost thou observe how on all occasions they are clean from money? — Homily on Acts 18
Atos 8:20-21
How was it then that they did not strike him dead, as they did Ananias and Sapphira? Because even in the old times, he that gathered sticks on the sabbath-day was put to death as a warning to others and in no other instance did any suffer the same fate. So too on the present occasion, "Peter said to him, Thy money perish, because thou hast imagined that the gift of God is to be purchased with money." Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift to impart; or, he was one of the Seven: which is rather to be said. — Homily on Acts 18
Atos 8:22-23
But otherwise he did not punish him: that faith may not thereafter be of compulsion; that the matter may not seem to be carried ruthlessly; that he may introduce the subject of repentance: or also, because it suffices for correction to have convicted him, to have told him what was in his heart, to have brought him to confess himself overcome. — Homily on Acts 18
Atos 8:22-23
For had it been done with simplicity, he would have even welcomed his willing mind. Seest thou that to have mean conceptions of great things is to sin doubly? Accordingly, two things he bids him: "Repent and pray, if haply the thought of thine heart may be forgiven thee." Seest thou it was a wicked thought he had entertained? Therefore he says, "If haply it may be forgiven thee": because he knew him to be incorrigible. "For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." Words of exceeding wrath! — Homily on Acts 18
Atos 8:22-23
"Repent therefore of this thy wickedness and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive the bond of iniquity." Once more he brings to light what was in the thoughts, because Simon thought to escape detection. "If perchance it may be forgiven thee." Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophet also, to denounce absolutely, and not to say, "Howbeit, if thou do this, thy sin shall be forgiven," but that in any wise the punishment shall take effect. — Homily on Acts 18
Atos 8:24
Observe him, what a miscreant he is; when he was convicted, then he believed: when again he was convicted, then he became humble. Simon believed only in an intellectual sense, being impressed with wonder, rather than convinced of sin. So, now, it is fear of calamity and penalty, not repentance, which leads him to ask the apostles to pray for him. "Seeing his miracles," he was amazed, and came over. He thought to be able to escape detection: he thought the thing was an art: but when he had not power to defeat the Apostles, again he fears the multitude, and is afraid to deny it. — Homily on Acts 18
Atos 8:24
"Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me." Even this he did only formally, as words of course, when he ought to have wept and mourned as a penitent. For that he says, "Pray ye for me," is a confession that he has done wrong. — Homily on Acts 18
Atos 8:24
He was struck with dismay first by the former circumstance, that he was overcome by the miracles and secondly by this, that his thoughts are made manifest. Therefore he now takes himself a long way off, to Rome, thinking the Apostle would not soon come there. — Homily on Acts 18
Atos 8:25
"And preached the Gospel in many villages of the Samaritans." Observe them again, how they do not of set purpose come to Samaria, but driven by stress of persecution, just as it was in the case of Christ; and how when the Apostles go thither, it is to men now believers, no longer Samaritans. "But when the Apostles," it says, "which were at Jerusalem heard this, they sent unto them Peter and John." "Sent" them, again, to rid them of magic. And besides, the Lord had given them a pattern at the time when the Samaritans believed. "And in many villages," it says, "of the Samaritans, they preached the Gospel." Observe how actively employed even their journeys were, how they do nothing without a purpose. — Homily on Acts 18
Atos 8:25
"And they, when they had testified, and preached the word of the Lord, returned to Jerusalem." "Testified," probably because of him (Simon), that they may not be deceived; that thenceforth they may be safe. "Having preached," it says, "the word of the Lord, they returned to Jerusalem." Why do they go thither again where was the tyranny of the bad, where were those most bent upon killing them? Just as generals do in wars, they occupy that part of the scene of war which is most distressed. — Homily on Acts 18
Atos 8:26
It seems to me, this Philip was one of the seven; for from Jerusalem he would not have gone southwards, but to the north; but from Samaria it was towards the south. "The same is desert:" so that there is no fear of an attack from the Jews. And he did not ask, Wherefore? but arose and went. — Homily on Acts 19
Atos 8:26
See Angels assisting the preaching, and not themselves preaching, but calling these to the work. But the wonderful nature of the occurrence is shown also by this: that what of old was rare, and hardly done, here takes place with ease, and see with what frequency! — Homily on Acts 19
Atos 8:27
An eunuch, it says, a man of great authority, under Candace, queen of the Ethiopians. For there women bore rule of old, and this was the law among them. Philip did not yet know for whose sake he had come into the desert. — Homily on Acts 19
Atos 8:27
High encomiums for the man, that he, residing in Ethiopia and beset with so much business, and when there was no festival going on, and living in that superstitious city, came to Jerusalem for to worship. — Homily on Acts 19
Atos 8:27
Notice also the reason for his journey, sufficient to reveal his God-fearing attitude of mind—I mean, how long a journey he undertakes so as to pay adoration to the Lord. You see, they were still of the mind that worship was conducted in one place only and consequently traveled long distances to offer prayers there. For this reason, of course, he arrived at the place of the temple and Jewish cult so as to [offer] adoration to the Lord. — HOMILIES ON GENESIS 35.4
Atos 8:28
Consider, I ask you, what a great effort it was not to neglect reading even while on a journey, and especially while seated in a chariot. Let this be heeded by those people who do not even deign to do it at home but rather think reading the Scriptures is a waste of time, claiming as an excuse their living with a wife, conscription in military service, caring for children, attending to domestics and looking after other concerns, they do not think it necessary for them to show any interest in reading the holy Scriptures. — HOMILIES ON GENESIS 35.3
Atos 8:28
Great also is his studiousness, that even sitting in his chariot he read. Was reading the prophet Esaias. For the road was desert, and there was no display in the matter. Observe also at what time: in the most violent heat of the day. — Homily on Acts 19
Atos 8:29
And the Spirit said unto him. Not now the Angel but the Spirit urges him. Why is this? Then, the vision took place, in grosser form, through the Angel, for this is for them that are more of the body, but the Spirit is for the more spiritual. And how did He speak to him? Of course, suggested it to him. — Homily on Acts 19
Atos 8:30
I mean, when the apostle said, "Do you really understand?" and came close in his lowly condition, he was not put off, he made no objection, he did not consider himself disgraced in the way many foolish people react, often preferring to remain in unbroken ignorance through a sense of shame in admitting their ignorance and having to learn from those able to instruct them. — HOMILIES ON GENESIS 35.5
Atos 8:30
Observe the wisdom of Philip: he did not accuse him, not say, "I know these things exactly:" did not pay court to him, and say, "Blessed art thou that readest." But mark his speech, how far it is from harshness alike and from adulation; the speech rather of a kind and friendly man. "Understandest thou what thou readest?" For it was needful that he should himself ask, himself have a longing desire. He plainly intimates, that he knows that the other knew nothing: and says, "Understandest thou what thou readest?" at the same time he shows him that great was the treasure that lay therein. — Homily on Acts 19
Atos 8:30
It tells well also, that the eunuch looked not to the outward appearance of the man, said not, "Who art thou?" did not chide, not give himself airs, not say that he did know. On the contrary, he confesses his ignorance: wherefore also he learns. He shows his hurt to the physician: sees at a glance, that he both knows the matter, and is willing to teach. Look how free he is from haughtiness; the outward appearance announced nothing splendid. So desirous was he of learning, and gave heed to his words; and that saying, "He that seeketh, findeth," was fulfilled in him. — Homily on Acts 19
Atos 8:31
Observe again his piety; that though he did not understand, he read, and then after reading, examines. And he desired Philip that he would come up and sit with him. Do you mark the eagerness, the longing desire? But should any say he ought to have waited for Philip to speak, the answer is, he does not know what is the matter: he could not in the least tell what the other was going to say to him, but supposed merely that he was about to receive some lesson of prophecy. And moreover, this was more respectful, that he did not draw him into his chariot, but besought him. — Homily on Acts 19
Atos 8:31
Not only did he reply with restraint and continue on as well, but also he showed us the virtue in his own behavior by issuing an invitation in those words—the minister, the barbarian, seated in his chariot, inviting the man of lowly mien, despicable in attire, to mount and ride with him. — HOMILIES ON GENESIS 35.5
Atos 8:32-33
He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth: in His humiliation His judgment was taken away: and who shall declare His generation? for His life is taken from the earth. Observe how it is Providentially ordered. First he reads and does not understand; then he reads the very text in which was the Passion and the Resurrection and the Gift. — Homily on Acts 19
Atos 8:32-33
And Philip ran thither to him, and heard him reading; even the fact of his running, showed that he wished to say something. And the place of the Scripture which he read was this: As a sheep He was led to the slaughter. And this circumstance, also, is a token of his elevated mind, that he had in hand this prophet, who is more sublime than all others. Philip does not relate matters to him just as it might happen, but quietly: nay, does not say anything until he is questioned. — Homily on Acts 19
Atos 8:34
And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? That he should at all know either that the Prophets speak in different ways about different persons, or that they speak of themselves in another person-the question betokens a very thoughtful mind. — Homily on Acts 19
Atos 8:35
Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus. It is likely he had heard that He was crucified, and now he learns, that His life is taken away from the earth, and the rest that He did no sin, nor deceit in His mouth: that He prevailed to save others also: and who He is, Whose generation is unutterable. — Homily on Acts 19
Atos 8:36
And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? Mark the eager desire, mark the exact knowledge. Then, it says, they came to a certain water, and he said, Lo, here is water. Again, of his own accord he requests, saying, What doth hinder me to be baptized? And see again his modesty: he does not say, Baptize me, neither does he hold his peace; but he utters somewhat midway betwixt strong desire and reverent fear, saying, What doth hinder me? — Homily on Acts 19
Atos 8:36
Do you observe that he has the doctrines of faith perfect? For indeed the Prophet had the whole, Incarnation, Passion, Resurrection, Ascension, Judgment to come. And if he shows exceeding earnestness of desire, do not marvel. Though about to return home, he did not say to himself: "I am going back to my country, there let me receive baptism;" those cold words which most men use! No need had he of signs, no need of miracles: from the Prophet merely, he believed. — Homily on Acts 19
Atos 8:38
And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. Be ashamed, all ye as many as are unbaptized. — Homily on Acts 19
Atos 8:39
It was well and expedient therefore that the Spirit caught Philip away; else the eunuch would have desired to go with him, and Philip would have grieved him by declining to comply with his request, the time being not yet come. So that had he known him, he would not have been so delighted. — Homily on Acts 19
Atos 8:39
And when they were come up out of the water, the Spirit of the Lord caught away Philip; in order that the occurrence might be shown to be of God; that he might not consider it to be merely man. And he went, it says, on his way rejoicing. This hints, that he would have been grieved had he known: for the greatness of his joy, having had the Spirit also vouchsafed to him, he did not even see things present. — Homily on Acts 19
Atos 8:39
And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But why did the Spirit of the Lord bear him away? Hereby the occurrence was shown to be more wonderful. Even then, the eunuch did not know him. Consequently this was done, that Philip might afterwards be a subject of wonder to him. For, it says, he went on his way rejoicing. — Homily on Acts 19
Atos 8:40
But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea. This Philip, therefore, was one of the seven; for there in fact he is afterwards found at Caesarea. — Homily on Acts 19
Atos 8:40
Great was the gain to Philip also: that which he heard concerning the Prophets, concerning Habakkuk, concerning Ezekiel, and the rest, he saw done in his own person. Thence it appears that he went a long distance, seeing he was found at Azotus. The Spirit set him there, where he was thenceforth to preach: And passing through, he preached in all the cities, until he came to Caesarea. — Homily on Acts 19