Atos 16
Oecumenius
Atos 16:4
He called the abstaining of the sacrifices "doctrines," from sexual immorality and from blood, and from what is strangled; which he sees as a condition for canonical life. For these order a temperate life and are fitting for rational people. — Commentary on Acts
Atos 16:6-7
In Asia and Bithynia the Spirit forbids the apostles to speak the word, foreknowing that the heresy of those who fight against the spirits will prevail. — Commentary on Acts
Atos 16:9
No longer through an angel as with Philip or Cornelius, but through a vision it appears to Paul more humanly. For there persuasion is easy, more human; there, however, great force, more divine. Since he was only about to preach, it appears to him as a dream for this purpose. But he did not presume to preach; for by this the Holy Spirit reveals. For, he says, when they came, they attempted to go through Mysia and Bithynia, and the Spirit did not allow them. For the Spirit did not work even the easy things, but a vision sufficed. [AMMONIUS] — Commentary on Acts
Atos 16:10
Notably, Luke was with Paul in those cities, as appears from these words in which he includes himself at the same time, saying: We sought, we came by a straight course, and other similar things. [AMMONIUS] — Commentary on Acts
Atos 16:11
He calls Neapolis the present Christopolis. — Commentary on Acts
Atos 16:13
Not only where the synagogue was, but also outside they prayed, as if separating some particular place for this purpose, namely the Jews being excessively given to bodily things. Or rather, perhaps there was no synagogue there because of the thin population; beside the river outside the city the supposedly pious used to meet secretly. [CHRYSOSTOM] — Commentary on Acts
Atos 16:16-18
Python is said to be a woman who used to sit upon the tripod of Apollo with its legs spread, then in this way a corrupt spirit from below entering her and passing through her genital parts would fill the woman with madness, and with her hair unbound would set her to rave beneath this, and force foam from her mouth, and therefore in the state of wickedness, utter the words of madness. But why did this demon also speak these things? It wished to make its testimony believable concerning the future. For if Paul had accepted that, he would certainly have deceived many even of the believers, as though received by him. Therefore he permits those things to be said which act against him in order to establish his own; and by the relinquishing of his own he makes use of it for the ruin of others. Accordingly Paul at first did not indeed admit, but despised, unwilling to rashly rush forward to the standards. But when he persisted in doing this, and had made the matter his own, then he ordered him to go out. [CHRYSOSTOM] — Commentary on Acts
Atos 16:18
Paul says, that is, stirred up and distressed, having noticed even by her face that she spoke the truth, ordered the demon to come out of her: teaching us that we should not accept demons under the ploy of bearing testimony to the truth, but should shut off every path of deceit from them, and close our ears to all that belongs to them. [SEVERUS] — Commentary on Acts
Atos 16:26
An earthquake struck so great that it awakened the prison guard; indeed the doors were opened, so that he might marvel at what had happened and believe. For these things were not done for display, but for salvation. Were not these seen before by those who were bound? For otherwise certainly all would have fled. — Commentary on Acts
Atos 16:27
"The jailer, becoming wise." This is Stephanus, whom Paul mentions in his First Letter to the Corinthians. (1 Cor. 1:16) — Commentary on Acts
Atos 16:37
Knowing also that it is right to be subject to princes and powers, he called himself a Roman. For perhaps the emperor of the Romans held all the land, even Judea. For they themselves paid tribute to Caesar: not adding to the Roman principality and dominion, as other Jews, misleading themselves, who said that God alone was the true King and not a man; yet in fact as offshoots they were subject and paid tribute: denying the name indeed, but in fact subject; whom even Vespasian attacked as if not subject. [AMMONIUS] — Commentary on Acts
Atos 16:37
"They beat us publicly." He shows a twofold protest when he says: Therefore they beat us publicly, etc., because both the Romans and the cause being proclaimed and the public manner. For he often frames human reasons with indulgence, for fear that he appear dismissed as one condemned by judgment, or as one who had sinned, and for fear that the matter be ascribed to their favor. [CHRYSOSTOM] — Commentary on Acts