Atos 9
John Chrysostom · Comentário Patrístico (catena)
Atos 9:1-2
And why did he not receive authority to have them punished there, but brings them to Jerusalem! He did these things here with more authority. And mark on what a peril he casts himself. He was not afraid lest he should take any harm, but yet he took others also with him, that if, it says, he found any of this way, whether they were men or women-Oh, the ruthlessness!-he might bring them bound. By this journey of his, he wished to show them all how he would act: so far were they from being earnest in this matter. — Homily on Acts 19
Atos 9:1-2
And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. He fitly mentions Paul's zeal, and shows that in the very midst of his zeal he is drawn. Yet breathing out threatenings and slaughter, and not yet sated with the murder of Stephen, he was not yet glutted with the persecution of the Church, and the dispersion. — Homily on Acts 19
Atos 9:1-2
Lo, this was fulfilled which was spoken by Christ, that they which kill you shall think they offer worship to God. He then in this wise did it, not as the Jews: God forbid! For that he did it through zeal, is manifest from his going abroad even to strange cities: whereas they would not have cared even for those in Jerusalem; they were for one thing only, to enjoy honor. — Homily on Acts 19
Atos 9:1-2
But why went he to Damascus? It was a great city, a royal city: he was afraid lest that should be preoccupied. And observe his strong desire and ardor and, how strictly according to the Law he went to work: he goes not to the governor, but to the priest. That if he found any of this way: for so the believers were called, probably because of their taking the direct way that leads to heaven. — Homily on Acts 19
Atos 9:3
And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven. Why not in Jerusalem? why not in Damascus? That there might be no opening for different persons to relate the occurrence in different ways, but that he alone should be the authentic narrator, he that went for this purpose. — Homily on Acts 19
Atos 9:4
And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? Fell to the earth: for excess of light is wont to shock, because the eyes have their measure: it is said also that excess of sound makes people deaf and stunned as in a fit. But him it only blinded, and extinguished his passion by fear, so that he should hear what was spoken. — Homily on Acts 19
Atos 9:4
Saul, Saul, saith He, why persecutest thou me? And He tells him nothing: does not say, Believe, nor anything whatever of the kind: but expostulates with him, all but saying, What wrong, great or small, hast thou suffered from Me, that thou doest these things? — Homily on Acts 19
Atos 9:4
Thus also Paul persecuted Him, in persecuting them that are His; wherefore too He said. "Why persecutest thou me?" Thus therefore let us feel, as bestowing on Christ Himself when we bestow. For indeed His words are more sure than our sight. When therefore thou seest a poor man, remember His words, by which He declared, that it is He Himself who is fed. For though that which appears be not Christ, yet in this man's form Christ Himself receiveth and beggeth. — Homily on the Gospel of Matthew 88
Atos 9:5
And he said, Who art Thou Lord? thus in the first place confessing himself His servant. And the Lord said, I am Jesus, whom thou persecutest: think not thy warring is with men. — Homily on Acts 19
Atos 9:6
Then he answers, Lord, what wilt Thou have me to do? that none may say that he played the hypocrite, he that was even eager for blood, and went to the priests, and flung himself upon such dangers, in persecuting and bringing to punishment even them that were in foreign parts-under these circumstances he now acknowledges His sovereignty. — Homily on Acts 19
Atos 9:6
But arise, and go into the city, and it shall be told thee what thou must do. Observe, how He does not immediately add all, but first softens his mind. In the same way He called the disciples also a second time. It shall be told thee, etc.: He gives him good hopes, and intimates that he shall recover his sight also. — Homily on Acts 19
Atos 9:7
And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. — Homily on Acts 19
Atos 9:7
And they which were with him heard the voice of Paul, but saw no person to whom he answered-for the Lord suffered them to be hearers of what was less important. Had they heard the other Voice, they would not have believed; but perceiving Paul answering some person, they marvelled. — Homily on Acts 19
Atos 9:8
Why did he not blind his eyes entirely? This was more wonderful, that, with his eyes open, he did not see: which was just his case in respect of the Law, until the Name of Jesus was put on him. — Homily on Acts 20
Atos 9:8
But when he was blinded, then he saw the proofs of His sovereignty and loving kindness. — Homily on Acts 19
Atos 9:8
And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus-the spoils of the devil, his goods, as from some city, yea, some metropolis which has been taken. And the wonder of it is, the enemies and foes themselves brought him in, in the sight of all! — Homily on Acts 19
Atos 9:9
Be it so, that the other Apostles favored His pretensions: what say you to this man? Why then not immediately after His resurrection? That his hostility might be more clearly shown as open war. The man who is so frantic as even to shed blood and cast men into prisons, all at once believes! It was not enough that he had never been in Christ's company: the believers must be warred upon by him with vehement hostility: he left to none the possibility of going beyond him in fury: none of them all could be so violent. — Homily on Acts 19
Atos 9:9
I ask the Jew: Say, by what was Paul converted? He saw so many signs, and was not converted: his teacher Gamaliel was converted, and he remained unconverted. Who convinced him-and not only convinced, but all at once inspired him with such ardent zeal? Wherefore was it, that he wished even to go into hell itself for Christ's sake? The truth of the facts is manifest. — Homily on Acts 19
Atos 9:9
Why did not the Jews believe when they were told of these things? That he spoke truth was manifest: for he would not have been changed, had this not happened; so that all were bound to believe. He was not inferior to them that preached the Resurrection, and was more credible, by being all at once converted. He had no intercourse with any of the believers; it was at Damascus that he was converted, or rather before he came to Damascus that this happened to him. — Homily on Acts 19
Atos 9:9
And he eat not, neither drank: he condemned himself for the past, he confessed, prayed, besought God. But should any say, This was the effect of compulsion: we answer, The same thing happened to Elymas: then how came it that he was not changed? What evidence could be more compulsory than the earthquake at the Resurrection, the report of the soldiers, the other miracles, the seeing Himself risen? But these things do not compel belief, they are calculated to teach it. — Homily on Acts 19
Atos 9:9
But why did this take place not at the very first, but after these things? That it might be shown that Christ was indeed risen. This furious assailant of Christ, the man who would not believe in His death and resurrection, the persecutor of His disciples, how should this man have become a believer, had not the power of His resurrection been great indeed? — Homily on Acts 19
Atos 9:9
And for three days he neither did eat nor drink, being blinded. What could equal this? To compensate the discouragement in the matter of Stephen, here is encouragement, in the bringing in of Paul: though that sadness had its consolation in the fact of Stephen's making such an end, yet it also received this further consolation: moreover, the bringing in of the villages of the Samaritans afforded very great comfort. — Homily on Acts 19
Atos 9:10-12
What may be the reason that He neither drew any one of high authority and importance, nor caused such to be forthcoming for the purpose of instructing Paul? It was, because it was not meet that he should be induced by men, but only by Christ Himself: as in fact this man taught him nothing, but merely baptized him; for, as soon as baptized, he was to draw upon himself the grace of the Spirit, by his zeal and exceeding earnestness. And that Ananias was no very distinguished person, is plain. For, "the Lord," it says, "spake unto him in a vision, and Ananias answered and said, Lord, I have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem." For if he spoke in objection to Him, much more would he have done so, had He sent an Angel. And this is why, in the former instance, neither is Philip told what the matter is; but he sees the Angel, and then the Spirit bids him go near to the chariot. But observe here how the Lord relieves him of his fear: "He is blind," saith He, "and prayeth, and art thou afraid?" — Homily on Acts 20
Atos 9:11
The Lord said not to him, Converse with him, and catechize him. For if, when He said, "He prayeth, and hath seen a man laying his hands upon him," He did not persuade him, much less had He said this. So that he shall not disbelieve thee, "he hath seen in a vision." Observe how in the former instance neither is Philip told all immediately. Fear not, He saith: "for this man is a chosen vessel for Me." He more than sufficiently released him of his fear, if the case be so that this man shall be so zealous in our cause, as even to suffer many things. — Homily on Acts 20
Atos 9:13-14
In the same way Moses also is afraid: so that the words betokened that he was afraid, and shrunk from the task, not that he did not believe. He said, "I have heard from many concerning this man." What sayest thou? God speaketh, and thou hesitatest? They did not yet well know the power of Christ. "And here he hath authority from the chief priests to bind all that call on Thy name." How was that known? It is likely that they, being in fear, made minute enquiries. He does not say this, as thinking that Christ does not know the fact, but, "such being the case, how," says he, "can these things be?" As in fact those in the Gospel say, "Who can be saved?" — Homily on Acts 20
Atos 9:13-14
And let not any imagine, that Ananias speaks in unbelief of what was told him, as imagining that Christ was deceived: far from it! but affrighted and trembling, he did not even attend to what was said, at hearing the name of Paul. Moreover, the Lord does not tell that He has blinded him: at the mention of his name fear had prepossessed his soul: "see," he says, "to whom Thou art betraying me: 'and hither for this very purpose is he come, to bind all that call upon Thy Name.' I fear, lest he take me to Jerusalem: why dost Thou cast me into the mouth of the lion?" He is terrified, even while he speaks these words; that from every quarter we may learn the energetic character of the man. For that these things should be spoken by Jews, were nothing wonderful: but that these (the believers) are so terrified, it is a most mighty proof of the power of God. Both the fear is shown, and the obedience greater after the fear. — Homily on Acts 20
Atos 9:15
Here he establishes two things: both that they are without excuse, since they persecuted him contrary to all likelihood or calculation of reason; and, that Christ was God, as prophesying things contrary to expectation, and as not looking to past things, but foreknowing the things to come. How then does He say, "He shall bear My name before the Gentiles and kings and children of Israel?" Not, certainly persuade. Besides which, on other occasions we find the Jews were persuaded, but here they were not. Where most of all they ought to have been persuaded, as knowing his former zeal in their cause, here they were not persuaded. — Homily on Acts 48
Atos 9:15
Since He says, "a vessel of election," that thou mayest not imagine that God is to do all, He adds, "to bear My Name before Gentiles and kings, and the children of Israel." Ananias has heard what he most desired-that against the Jews also he will take his stand: this above all gave him courage. "For I," saith He, "will show him how great things he must suffer for My Name's sake." At the same time also this is said by way of putting Ananias to the blush: If he, that was so frantic, shall suffer all things, and thou not willing even to baptize him! "It is well," saith he: "let him continue blind" (this is why he says these words): "he is blind: why dost Thou at all bid me open his eyes, that he may bind men again?" Fear not the future: for that opening of his eyes he will use not against you, but for you (with reference to that saying, "That he may receive his sight," these words are spoken): for not only will he do you no harm, but he "will suffer many things." And what is wonderful indeed is, that he shall first know "how great things he shall suffer," and then shall take the field against the perils. — Homily on Acts 20
Atos 9:15-16
And what is wonderful indeed is, that he shall first know "how great things he shall suffer," and then shall take the field against the perils. — Homily on Acts 20
Atos 9:15-16
"But the Lord said unto him, Go thy way: for he is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel: for I will show him how great things he must suffer for My name's sake." "Not only," saith He, "shall he be a believer, but even a teacher, and great boldness shall he show: before Gentiles and kings"-such shall be the spread of the doctrine!-that just as He astonished him by the former, so He may startle him even more by the latter. — Homily on Acts 20
Atos 9:15-16
And justly he is called "a vessel" (or, instrument)-for reason shows that evil is not a physical quality: "a vessel of election" (or, chosen instrument), He saith; for we choose that which is approved. For there was indeed need of strength. Since He says, "a vessel of election," that thou mayest not imagine that God is to do all, He adds, "to bear My Name before Gentiles and kings, and the children of Israel." Ananias has heard what he most desired-that against the Jews also he will take his stand: this above all gave him courage. "For I," saith He, "will show him how great things he must suffer for My Name's sake." At the same time also this is said by way of putting Ananias to the blush: If he, that was so frantic, shall suffer all things, and thou not willing even to baptize him! — Homily on Acts 20
Atos 9:17
"And Ananias went, and entered into the house, and laid his hands upon him, and said, Brother Saul"-he straightway addresses him as a friend by that name-"Jesus, Who appeared unto thee in the way in which thou camest"-and yet Christ had not told him this, but he learnt it from the Spirit-"hath sent me unto thee, that thou mayest receive thy sight, and be filled with the Holy Ghost." — Homily on Acts 20
Atos 9:17
"Brother Saul, the Lord Jesus"-he saith not, "Who made thee blind," but, "Who appeared with thee in the way, hath sent me unto thee that thou mayest receive thy sight": observe this man also, how he utters nothing boastful, but just as Peter said in the case of the lame man, "Why look ye on us, as though by our own power or holiness we had made him to walk," so here also he saith, "Jesus, Who appeared unto thee." Or, he saith it that the other may believe: and he saith not, He that was crucified, the Son of God, He that doeth wonders: but what? "He that appeared unto thee:" speaking from what the other knew: as Christ also added no more, neither said, I am Jesus, the Crucified, the Risen: but what? "Whom thou persecutest." Ananias said not, "The persecuted," that he may not seem as it were to rave over him, to deride him, "Who appeared unto thee in the way:" and yet He did not visibly appear, but was seen by the things done. And immediately he added, wishing to draw a veil over the accusation: "That thou mayest receive thy sight." I came not to reprove the past, but to bestow the gift: "that thou mayest receive thy sight, and be filled with the Holy Ghost." — Homily on Acts 20
Atos 9:18
"And immediately there fell from his eyes as it had been scales." Some say this was a sign of his blindness. Why did he not blind his eyes entirely? This was more wonderful, that, with his eyes open, he did not see: which was just his case in respect of the Law, until the Name of Jesus was put on him. With hands laid on, he spake these words. "And immediately there fell from his eyes," etc.: a double blindness is removed. — Homily on Acts 20
Atos 9:19
"And he received sight forthwith, and arose, and was baptized. And having taken food, he recovered strength." He was faint, therefore, both from his journey and from his fear; both from hunger, and from dejection of mind. Wishing therefore to deepen his dejection, He made the man blind until the coming of Ananias: and, that he might not imagine the blindness to be only fancy, this is the reason of the scales. He needed no other teaching: that which had befallen was made teaching to him. — Homily on Acts 20
Atos 9:19
And why saith it, "Having taken food, he was strengthened?" Because they that are in such case become relaxed: he had no heart to partake of food before, until he obtained the mighty gifts. It seems to me, that both Paul and Cornelius, at the very instant when the words were spoken, received the Spirit. And yet in this case the giver was no great one. So true is it, that there was naught of man's in the things done, nor aught was done by man, but God was present, the Doer of these things. And at the same time the Lord both teaches him to think modestly of himself, in that He does not bring him to the Apostles who were so admired, and shows that there is nothing of man here. He was not filled, however, with the Spirit which works signs: that in this way also his faith might be shown; for he wrought no miracles. — Homily on Acts 20
Atos 9:20
"And straightway in the synagogues he preached Jesus"-for he was accurate in the faith-"that this is the Son of God." He did not merely say, "that He is risen"-not this: no, nor "that He liveth": but what? immediately he strictly expounded the doctrine-"that this is the Son of God." — Homily on Acts 20
Atos 9:20
"And he was with the disciples which were at Damascus certain days. And straightway in the synagogues he preached Jesus, that He is the Son of God." See, straightway he was a teacher in the synagogues. He was not ashamed of the change, was not afraid while the very things in which he was glorious afore-time, the same he destroyed. Even from his first appearance on the stage here was a man, death-dealing, ready for deeds of blood: seest thou what a manifest sign was here? — Homily on Acts 20
Atos 9:21
"But all that heard him were amazed, and said: Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?" And with this very thing, he put all in fear: for, said they, Hither also is he come for this very thing. They were reduced to utter incredulity. And yet they ought not to have wondered only, but to worship and reverence. "Is not this he," etc. He had not merely been a persecutor, but "destroyed them which called on this Name"-they did not say, "on Jesus;" for hatred, they could not bear even to hear His name-and what is more marvellous still, "and came hither for this purpose," etc. "We cannot say, that he associated with the Apostles before." See by how many witnesses he is confessed to have been of the number of the enemies! — Homily on Acts 20
Atos 9:22
"Proving" it says: i.e. with mildness teaching. And observe, they did not say to him, Thou art he that destroyed: why art thou changed? for they were ashamed: but they said it to themselves. For he would have said to them, This very thing ought to teach you, as in fact he does thus plead in his speech before Agrippa. — Homily on Acts 20
Atos 9:22
"But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ." As one learned in the Law, he stopped their mouths, and suffered them not to speak. They thought they were rid of disputation in such matters, in getting rid of Stephen, and they found another, more vehement than Stephen. — Homily on Acts 20
Atos 9:22
But Paul not only was not confounded by these things, nor hid his face for shame, but "increased the more in strength, and confounded the Jews," i.e. put them to silence, left them nothing to say for themselves, "proving, that this is very Christ." "Teaching," it says: for this man was a teacher. — Homily on Acts 20
Atos 9:23
Therefore "after many days" this happens: viz. the Jews "took counsel to kill him. And their laying await was known of Saul." What does this mean? It is likely that for awhile he did not choose to depart thence, though many, perhaps, besought him; but when he learnt it, then he permitted his disciples: for he had disciples immediately. — Homily on Acts 20
Atos 9:23
"And after that many days were fulfilled, the Jews took counsel to kill him." The Jews again resort to that valid argument of theirs, not now seeking false-accusers and false-witnesses; they cannot wait for these now: but what do they? They set about it by themselves. For as they see the affair on the increase, they do not even use the form of a trial. — Homily on Acts 20
Atos 9:24
"But their laying await was known of Saul. And they watched the gates day and night to kill him." For this was more intolerable to them than the miracles which had taken place-than the five thousand, the three thousand, than everything, in short. And observe him, how he is delivered, not by miraculous grace, but by man's wisdom-not as the apostles were-that thou mayest learn the energetic character of the man, how he shines even without miracles. — Homily on Acts 20
Atos 9:25
"Then the disciples," etc. Of this occurrence he says: "The ethnarch of Aretas the king kept the city of the Damascenes with a garrison, desiring to apprehend me." But observe the Writer here, that he does not tell the story ambitiously, and so as to show what an important person Paul was, saying, "For they stirred up the king," and so forth: but only, "Then the disciples took him by night, and let him down by the wall-in a basket:" for they sent him out alone, and none with him. And it was well they did this: the consequence being, that he showed himself to the Apostles in Jerusalem. Now they sent him out, as bound to provide for his safety by flight: but he did just the contrary-he leaped into the midst of those who were mad against him. — Homily on Acts 20
Atos 9:25
This is to be on fire, this to be fervent indeed! From that day forth he knew all the commands which the Apostles had heard: "Except a man take up his cross, and follow Me." The very fact that he had been slower to come than the rest made him more zealous: for "to whom much is forgiven" the same will love more, so that the later he came, the more he loved: and having done ten thousand wrongs, he thought he could never do enough to cast the former deeds into the shade. — Homily on Acts 20
Atos 9:25
That he fled from Damascus, this was no cowardice: he preserved himself for the preaching. Had he been a coward, he would not have gone to Jerusalem, would not immediately have commenced teaching: he would have abated somewhat of his vehemence: for he had been taught by the fate of Stephen. He was no coward, but he was also prudent in husbanding himself. Wherefore he thought it no great thing to die for the Gospel's sake, unless he should do this to great advantage: willing not even to see Christ, Whom most of all he longed to see, while the work of his stewardship among men was not yet complete. — Homily on Acts 20
Atos 9:25
"Then the disciples took him by night," that the affair might not be suspected, "and let him down by the wall in a basket." What then? having escaped such a danger, does he flee? By no means, but goes where he kindled them to greater rage. — Homily on Acts 20
Atos 9:26
"He assayed," it says, "to join himself to the disciples. And they were afraid of him." By this again is shown the ardor of Paul's character: not only from the mouth of Ananias, and of those who wondered at him there, but also of those in Jerusalem: "they believed not that he was a disciple:" for truly that was beyond all human expectation. He was no longer a wild beast, but a man mild and gentle! And observe how he does not go to the Apostles, such is his forbearance, but to the disciples, as being a disciple. He was not thought worthy of credit. — Homily on Acts 21
Atos 9:26
"Assayed," it says, "to join himself to the disciples." He did not come up to them unabashed, but with a subdued manner. "Disciples" they were all called at that time by reason of their great virtue, for there was the likeness of the disciples plainly to be seen. — Homily on Acts 21
Atos 9:26-27
One may well be much at a loss here to understand how it is that, whereas in the Epistle to the Galatians Paul says, "I went not to Jerusalem," but "into Arabia" and "to Damascus," and, "After three years I went up to Jerusalem," and "to see Peter" (Gal. i. 17), here the writer says the contrary. There, Paul says, "And none of the Apostles saw I;" but here, it is said Barnabas "brought him to the Apostles." Well, then, either Paul means, "I went not up with intent to refer or attach myself to them" - for what saith he? "I referred not myself, neither went I to Jerusalem to those who were Apostles before me:" or else, that the laying await for him in Damascus was after his return from Arabia; or else, again, that the visit to Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the Apostles, but "assayed to join himself unto the disciples" - as being a teacher, not a disciple - "I went not," he says, "for this purpose, that I should go to those who were Apostles before me: certainly, I learnt nothing from them." Or, he does not speak of this visit, but passes it by, so that the order is, "I went into Arabia, then I came to Damascus, then to Jerusalem, then to Syria:" or else, again, that he went up to Jerusalem, then was sent to Damascus, then to Arabia, then again to Damascus, then to Caesarea. Also, the visit "after fourteen years," probably, was when he brought up the alms to the brethren together with Barnabas (Gal. ii. 1): or else he means a different occasion (Acts xi. 30). For the Historian for conciseness, often omits incidents, and condenses the times. Observe how unambitious the writer is, and how he does not even relate that vision, but passes it by. "He assayed," it says, "to join himself to the disciples. And they were afraid of him." By this again is shown the ardor of Paul's character: not only from the mouth of Ananias, and of those who wondered at him there, but also of those in Jerusalem: "they believed not that he was a disciple:" for truly that was beyond all human expectation. He was no longer a wild beast, but a man mild and gentle! And observe how he does not go to the Apostles, such is his forbearance, but to the disciples, as being a disciple. He was not thought worthy of credit. "But Barnabas" - "Son of Consolation" is his appellation, whence also he makes himself easy of access to the man: for "he was a kind man" (ch. xi. 24), exceedingly, and this is proved both by the present instance, and in the affair of John Mark - "having taken him, brought him to the Apostles, and related to them how he had seen the Lord in the way." It is likely that at Damascus also he had heard all about him: whence he was not afraid but the others were, for he was a man whose glance inspired fear. — Homily on Acts 21
Atos 9:27
"But Barnabas" - "Son of Consolation" is his appellation, whence also he makes himself easy of access to the man: for "he was a kind man" (ch. xi. 24), exceedingly, and this is proved both by the present instance, and in the affair of John (Mark) - "having taken him, brought him to the Apostles, and related to them how he had seen the Lord in the way." It is likely that at Damascus also he had heard all about him: whence he was not afraid but the others were, for he was a man whose glance inspired fear. — Homily on Acts 21
Atos 9:27
"But they were all afraid of him." See how they feared the dangers, how the alarm was yet at its height in them. "But Barnabas," etc. - it seems to me that Barnabas was of old a friend of his - "and related," etc.: observe how Paul says nothing of all this himself: nor would he have brought it forward to the others, had he not been compelled to do so. — Homily on Acts 21
Atos 9:28-29
"And he was with them, coming in and going out at Jerusalem, and speaking boldly in the name of the Lord Jesus." This gave them all confidence. "But they went about to slay him: which when the brethren knew" etc. Do you observe how both there (at Damascus), and here, the rest take care for him, and provide for him the means of departure, and that we nowhere find him thus far receiving direct supernatural aid from God? So the energy of his character is betokened. — Homily on Acts 21
Atos 9:28-29
"And he was with them coming in and going out at Jerusalem, and speaking boldly in the name of Jesus" (v. 28): these things were demonstrative of the former, and by his acts he made good what was spoken of him. "And he spake, and disputed with the Hellenists." (v. 29.) So then the disciples were afraid of him, and the Apostles did not trust him; by this therefore he relieves them of their fear. "With the Hellenists:" he means those who used the Greek tongue: and this he did, very wisely; for those others, those profound Hebrews had no mind even to see him. — Homily on Acts 21
Atos 9:29
"But they," it says, "went about to slay him:" a token, this, of his energy, and triumphant victory, and of their exceeding annoyance at what had happened. Thereupon, fearing lest the issue should be the same as in the case of Stephen, they sent him to Caesarea. — Homily on Acts 21
Atos 9:30
For it says, "When the brethren were aware of this, they brought him down to Caesarea, and sent him forth to Tarsus," at the same time to preach, and likely to be more in safety, as being in his own country. But observe, I pray you, how far it is from being the case that everything is done by miraculous grace; how, on the contrary, God does in many things leave them to manage for themselves by their own wisdom and in a human way; so to cut off the excuse of idle people: for if it was so in the case of Paul, much more in theirs. — Homily on Acts 21
Atos 9:30
"To Caesarea, and sent him forth to Tarsus:" so that, I suppose, he did not continue his journey by land, but sailed the rest of it. And this departure is Providentially ordered, that he might preach there also: and so likewise were the plots against him ordered by God's Providence, and his coming to Jerusalem, that the story about him might no longer be disbelieved. — Homily on Acts 21
Atos 9:31
"Then, it says, the Church throughout all Judea and Galilee and Samaria had peace, being edified, and walking in the fear of the Lord, and abounded in the comfort of the Holy Ghost." He is about to relate that Peter goes down from Jerusalem, therefore that you may not impute this to fear, he first says this. For while there was persecution, he was in Jerusalem, but when the affairs of the Church are everywhere in security, then it is that he leaves Jerusalem. See how fervent and energetic he is! For he did not think, because there was peace, therefore there was no need of his presence. — Homily on Acts 21
Atos 9:31
"So the Church throughout all Judea and Galilee and Samaria had peace" - i.e. it increased: and peace with itself, that peace which is peace indeed: for the war from without would have done them no harm - "they being edified, and walking in the fear of the Lord, and abounded in the consolation of the Holy Ghost." And the spirit consoled them both by the miracles and by the works, and independently of these in the person of each individual. — Homily on Acts 21
Atos 9:31
Paul departed, and there was peace: there is no war nor disturbance. Them, they respected most, as having often stood by them, and as being held in admiration by the multitude: but him, they despised, and were more savage against him. See, how great a war, and immediately, peace! See what that war effected. It dispersed the peace-makers. In Samaria, Simon was put to shame: in Judea, the affair of Sapphira took place. Not that, because there was peace, therefore matters became relaxed, but such was the peace as also to need exhortation. — Homily on Acts 21
Atos 9:32
"And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda." Like the commander of an army, he went about, inspecting the ranks, what part was compact, what in good order, what needed his presence. See how on all occasions he goes about, foremost. When an Apostle was to be chosen, he was the foremost: when the Jews were to be told, that these were "not drunken," when the lame man was to be healed, when harangues to be made, he is before the rest: when the rulers were to be spoken to, he was the man; when Ananias, he: when healings were wrought by the shadow, still it was he. And look: where there was danger, he was the man, and where good management was needed; but where all is calm, there they act all in common, and he demands no greater honor than the others. When need was to work miracles, he starts forward, and here again he is the man to labor and toil. — Homily on Acts 21
Atos 9:33-34
"Arise, and make thy bed:" he does well to give a proof of the miracle: for they not only released men of their diseases, but in giving the health they gave the strength also. Moreover, at that time they had given no proofs of their power, so that the man could not reasonably have been required to show his faith, as neither in the case of the lame man did they demand it. As therefore Christ in the beginning of His miracles did not demand faith, so neither did these. For in Jerusalem indeed, as was but reasonable, the faith of the parties was first shown; "they brought out their sick into the streets, but as Peter passed by, his shadow at least might fall upon some of them"; for many miracles had been wrought there; but here this is the first that occurs. For of the miracles, some were wrought for the purpose of drawing others to faith; some for the comfort of them that believed. — Homily on Acts 21
Atos 9:33-34
"And Peter said unto him, Eneas," etc. But before discourse, before exhortations, he says to the lame man himself, "Jesus Christ maketh thee whole." This word he believed in any wise, and was made whole. Observe how unassuming he is: for he said not, "In the Name," but rather as a sign he narrates the miracle itself, and speaks as its Evangelist. — Homily on Acts 21
Atos 9:33-34
"And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately." And why did he not wait for the man's faith, and ask if he wished to be healed? In the first place, the miracle served for exhortation to many: hear then how great the gain. — Homily on Acts 21
Atos 9:35
"And all that dwelt at Lydda and Saron saw him, and turned to the Lord." For the man was notable. — Homily on Acts 21
Atos 9:35
"And having seen him," it says, "all that dwelt in Lydda, and Saron, turned unto the Lord." Observe everywhere the signs taking place. But let us so believe them, as if we were now beholding them. — Homily on Acts 21
Atos 9:36
"Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and alms-deeds which she did. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that be would not delay to come to them." Why did they wait till she was dead? Why was not Peter solicited before this? So right-minded were they, they did not think it proper to trouble the Disciples about such matters, and to take them away from the preaching: as indeed this is why it mentions that the place was near, seeing they asked this as a thing beside his mark, and not now in the regular course. — Homily on Acts 21
Atos 9:36
If you want to be remembered and are anxious for true repute, imitate her, and build edifices like that, not going to expense on lifeless matter but displaying great generosity in regard to your fellow human beings. This is the remembrance that is worth admiring and brings great benefit. — HOMILIES ON GENESIS 30.8
Atos 9:36
It is not without a meaning that the Writer has informed us of the woman's name, but to show that the name she bore matched her character; as active and wakeful was she as an antelope. "She was full," it says, "of good works:" not only of alms, but "of good works," first, and then of this good work in particular. "Which," it says, "Dorcas made while she was with them." Great humility! Not as we do; but they were all together in common, and in company with them she made these things and worked. — Homily on Acts 21
Atos 9:36
"Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and alms-deeds which she did." Observe everywhere the signs taking place. But let us so believe them, as if we were now beholding them. — Homily on Acts 21
Atos 9:36
It is not simply said, that Tabitha died, but that she died, having been in a state of weakness. And yet they did not call Peter until she died; then "they sent and told him not to delay to come unto them." Observe, they send and call him by others. And he comes: he did not think it a piece of disrespect, to be summoned by two men: for, it says, "they sent two men unto him." Affliction, my beloved, is a great thing, and rivets our souls together. Not a word of wailing there, nor of mourning. — Homily on Acts 21
Atos 9:38
"Not to delay to come unto them:" for she was a disciple. And Peter arose, and went with them. And when he was come, they led him into the upper chamber. They do not beseech, but leave it to him to give her life. — Homily on Acts 21
Atos 9:39
"Having washed her," it says, "they laid her in an upper chamber:" that is, they did all that was right for the dead body. Then Peter having come, "knelt down, and prayed; and turning him to the body, said, Tabitha, arise." They did not perform all their miracles with the same ease. But this was profitable for them: for truly God took thought not only for the salvation of others, but for their own. He that healed so many by his very shadow, how is it that he now has to do so much first? There are cases also in which the faith of the applicants cooperated. — Homily on Acts 21
Atos 9:39
See what a cheering inducement to alms is here! "And all the widows," it says, "stood round him weeping, and showing the coats and garments which Dorcas had made while she was with them." Peter went into the apartment, as one who took it calmly, but see what an accession came of it! — Homily on Acts 21
Atos 9:40
This is the first dead person that he raises. Observe how he, as it were, awakes her out of sleep: first she opened her eyes: then upon seeing Peter she sat up: then from his hand she received strength. — Homily on Acts 21
Atos 9:40
Observe how he puts them all out, imitating his Master in this also. For where tears are - or rather, where miracles are, there tears ought not to be; not where such a mystery is celebrating. — Homily on Acts 21
Atos 9:40
"But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up." Why does he put them all out? That he may not be confused nor disturbed by their weeping. "And having knelt down, he prayed." Observe the intentness of his prayer. — Homily on Acts 21
Atos 9:40
Say, if as we sit together, the Emperor were to send and invite some one of us to the palace, would it be right, I ask, to weep and mourn? Angels are present, commissioned from heaven and come from thence, sent from the King Himself to call their fellow servant, and say, dost thou weep? Knowest thou not what a mystery it is that is taking place, how awful, how dread, and worthy indeed of hymns and lauds? Wouldest thou learn, that thou mayest know, that this is no time for tears? For it is a very great mystery of the Wisdom of God. As if leaving her dwelling, the soul goes forth, speeding on her way to her own Lord, and dost thou mourn? Why then, thou shouldst do this on the birth of a child: for this in fact is also a birth, and a better than that. For here she goes forth to a very different light, is loosed as from a prison-house, comes off as from a contest. — Homily on Acts 21
Atos 9:41
"And he gave her his hand." So did Christ to the daughter of Jairus: "And (says the Evangelist) having taken her by the hand." Mark severally, first the life, then the strength brought into her, the one by the word, the other by his hand - "And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive:" to some for comfort, because they received back their sister, and because they saw the miracle, and for kindly support to others. — Homily on Acts 21
Atos 9:42
"And it was known throughout all Joppa; and many believed in the Lord." Mark the gain, mark the fruit, that it was not for display. — Homily on Acts 21
Atos 9:43
"And it came to pass, that he tarried many days in Joppa with one Simon a tanner." Mark the unassuming conduct, mark the moderation of Peter, how he does not make his abode with this lady, or some other person of distinction, but with a tanner: by all his acts leading men to humility, neither suffering the mean to be ashamed, nor the great to be elated! "Many days;" for they needed his instruction, who had believed through the miracles. — Homily on Acts 21