Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 300] Ammonius of Alexandria on Acts 14:2

They caused an uprising against the faithful. The Jews joined forces with the Greeks so that what was said in the psalm might be fulfilled: “Why do the nations clamor and peoples devise plans in vain?” when, all the while, the faithful, throughout all their exhortations, kept calling them brothers when they said, “My brothers.” And in the same manner, the psalm, speaking for Christ, also prophesied about the Lord as doing and saying this very thing, “I will declare your name to my brothers.”

Source: CATENA ON THE ACTS OF THE APOSTLES 14.2

[AD 407] John Chrysostom on Acts 14:3

Why didn’t the apostles go forth from there? Because they were not driven away, only attacked. “So they remained for a long time, speaking boldly for the Lord, who bore witness to the word of his grace, granting signs and wonders to be done by their hands.” This caused their boldness; or rather, what caused their boldness was their own good will. It is for this reason that for a long time they worked no miracles. The conversion of the hearers was [the effect] of the signs, though their boldness also contributed somewhat.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 30

[AD 585] Cassiodorus on Acts 14:5

"And when there was an assault made by the Gentiles and the Jews with their rulers," etc. When the people in the uproar that had been stirred up in Iconium tried to kill Paul and Barnabas, they fled to Lystra and Derbe and other regions of Lycaonia, and all the people there were converted to the Christian religion. In Lystra lay a certain man impotent in his feet from his mother's womb, to whom Paul, looking upon him, enjoined with a loud voice in front of everyone, in the name of Jesus Christ: "Stand on thy feet a healthy man." When the crowd in Lycaonia saw this, thinking that they were not men, but gods, they hastened to offer them sacrifices of cattle in their ancestral manner. Then Barnabas and Paul, rending their clothes, affirmed in every way that they were mortals like them, but that it was the Lord Christ who performed those things by his power, he who made the heaven, and the earth, and all things that are contained within their circumference. Calmed by means of this speech, the people were scarce stopped from the sacrifice that they had intended.

Source: Complexiones on the Acts of the Apostles

[AD 300] Ammonius of Alexandria on Acts 14:6

It is not odd that the saints flee from those intending to attack them. Nor, because of this, do they appear to flee from the martyr’s battle.

Source: CATENA ON THE ACTS OF THE APOSTLES 14.5-7

[AD 856] Rabanus Maurus on Acts 14:7

The flight of the apostles was tnot more from fear than from their love of the word of God.

[AD 407] John Chrysostom on Acts 14:9

Look, he paid attention, it says, to Paul’s words. Do you see the elevation of his mind? In no way did his lameness hinder his eagerness to listen. “Paul, looking intently at him and seeing,” it says, “that he had faith to be made well.” He was already predisposed in his purpose and resolution. And yet in the case of the others it was the opposite. Their bodies were healed before their souls. Not so with this man. It seems to me that Paul saw into his soul.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 30

[AD 220] Tertullian on Acts 14:10

Suppose now we revolve in our minds the superstitions of Numa Pompilius, and consider his priestly offices and badges and privileges, his sacrificial services, too, and the instruments and vessels of the sacrifices themselves, and the curious rites of his expiations and vows: is it not clear to us that the devil imitated the well-known moroseness of the Jewish law? Since, therefore he has Shown such emulation in his great aim of expressing, in the concerns of his idolatry, those very things of which consists the administration of Christ's sacraments, it follows, of course, that the same being, possessing still the same genius, both set his heart upon, and succeeded in, adapting to his profane and rival creed the very documents of divine things and of the Christian saints -his interpretation from their interpretations, his words from their words, his parables from their parables.

Source: The Prescription Against Heretics

[AD 735] Bede on Acts 14:11

This was a stupid error on the part of Gentiles, who thought that everything which they saw above themselves was a god.

Source: Commentary on Acts 14.11

[AD 160] Shepherd of Hermas on Acts 14:12

After he had spoken with me he rose up from the couch, and taking the Shepherd and the virgins, he departed. But he said to me that he would send back the Shepherd and the virgins to my dwelling. Amen.

Source: Shepherd of Hermas Similitude Tenth

[AD 300] Ammonius of Alexandria on Acts 14:12

In the writers of ancient stories you can find that Jove, even though he was a man, made himself a god and said that he was a god, just as many Roman and Macedonian kings styled themselves gods. There one ought to believe in what was said long ago about this, namely, that some were misled and called certain persons gods. Consequently these too were misled in regard to Barnabas and Paul.… Barnabas’s followers, in order to close their mouths and to instruct them gently, kept saying, “No one has ever seen God.” We are what we look like, not gods but human. In Jesus alone it happened that he was God and man at the same time for the principle of union. But in this case, these were only men who performed miracles through the Holy Spirit.

Source: CATENA ON THE ACTS OF THE APOSTLES 14.12

[AD 407] John Chrysostom on Acts 14:14-27

"Which when the Apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out and saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that you should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein."

Mark the vehemence with which all this is done by the Apostles: "rent their clothes, ran in, cried out," all from strong affection of the soul, revolted by the things that were done. For it was a grief, indeed a grief inconsolable, that they should needs be thought gods, and introduce idolatry, the very thing which they came to destroy! This also was a contrivance of the devil— but he did not prevail. But what say they? "We also are men of like passions with you." At the very outset they overthrew the evil. They said not simply, "Men," but "As ye." Then, that they may not seem to honor the gods, hear what they add: "Preaching unto you, that you should turn from these vanities unto the living God, Who made heaven, the sea, and all things that are therein." Observe how they nowhere mention things invisible. (b) For they had learned that one should study not so much to say somewhat worthy of God, as to say what is profitable for the hearers. (a) What then? If He be Maker of all things, why does He not also attend to these things by His Providence? — "Who in times past suffered all nations to walk in their own ways" [Acts 14:16]— but wherefore He suffered them, this he does not say, for at present he keeps to the matter of immediate importance, nowhere bringing in the name of Christ. Observe, he does not wish to swell the accusation against them, but rather that they themselves should refer all to God. "Nevertheless, He left not Himself without witness, in that He did good, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness." [Acts 14:17] (c) See how covertly he puts the accusation "in that He did good," etc. And yet if God did this, He could not have "let them alone;" on the contrary, they ought to be punished, for that, enjoying so great benefits, they had not acknowledged Him, not even as their feeder. "From heaven," he says, "giving you rain." Thus also David said, "From the fruit of their grain and wine and oil were they made to abound" [Psalm 4:7], and in many places speaking of Creation, he brings forward these benefits: and Jeremiah mentions first Creation, then Providence (shown) by the rains, so that the Apostle here discourses as taught from those Scriptures. "Filling," he says, "with food and gladness." [Jeremiah 5:24] With large liberality (φιλοτιμίας) the food is given, not merely for a frugal sufficiency, nor stinted by the need. "And saying these things, they scarcely stopped the multitudes" [Acts 14:18]— indeed by this very thing they gained most admiration — "from sacrificing to them." Do you observe that this was the point with them to put an end to that madness? "But there came," it says, "certain Jews from Antioch and Iconium" [Acts 14:19].— Indeed children of the devil, that not in their own cities only, but also beyond them, they did these things, and as much made it their study to make an end of the preaching, as the Apostles were in earnest to establish it!— "and having persuaded the multitude and stoned Paul, they dragged him out of the city." (e) So then, the Gentiles regarded them as gods, but these "dragged" him, "out of the city, supposing he had been dead. Having persuaded the multitude" — for it is not likely that all thus reverenced them. In the very city in which they received this reverence, in the same were they thus terribly ill treated. And this also profited the beholders. "Lest any man," he says, "should think of me above that which he sees me to be, or that he hears anything from me." (v. 20.)— "Howbeit as the disciples stood round about him, he rose up and came into the city." (d) Here is fulfilled that saying, "My grace is sufficient for you, for My strength is made perfect in weakness." [2 Corinthians 12:9] Greater this than the raising of the lame man! (f) "Came into the city." Do you mark the zeal, do you mark how fervent he is, how set on fire! He came into the city itself again: for proof that if on any occasion he did retire, it was because he had sown the word, and because it was not right to inflame their wrath. (h) Then they went over all the cities in which they had been in danger. "And on the morrow," it says, "he went forth with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God." (v. 21, 22.) This they said, this they showed. But it is purposely so done, not only by the Apostles, but by the disciples also, that they may learn from the very outset both the might of the preaching, and that they must themselves also suffer such things, that they may stand nobly, not idly gaping for the miracles, but much more (ready) for the trials. Therefore also the Apostle himself said, "Having the same conflict which you saw in me and heard." [Philippians 1:30] Persecutions succeeded to persecutions: wars, fightings, stonings. (g) These things, not less than the miracles, both made them more illustrious, and prepared for them a greater rejoicing. The Scripture nowhere says that they returned rejoicing because they had done miracles, but (it does say that they rejoiced), that "they were counted worthy for that Name to suffer shame." [Acts 5:41] And this they were taught of Christ, saying, "Rejoice not that the devils obey you." [Luke 10:20] For the joy indeed and without alloy is this, to suffer anything for Christ's sake. (i) "And that through much tribulation:" what sort of cheering (προτροπή) is this? How did they persuade them, by telling them at the outset of tribulations? Then also another consolation. "And when they had appointed for them elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed." [Acts 14:23] Do you mark Paul's ardor?— Then other consolation: "Commended them," it says, "to the Lord. And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia (v. 24, 25): (l) and thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled." [Acts 14:26] Why do they come back to Antioch? To report what had taken place yonder. And besides, there is a great purpose of Providence concerned: for it was needful that they should thenceforth preach with boldness to the Gentiles. They come therefore, reporting these things, that they may be able to know them: and it is providentially ordered, that just then came those who forbade to keep company with the Gentiles in order that from Jerusalem they might obtain great encouragement, and so go their ways with boldness. And besides, it shows that in their temper there was nothing of self-will: for they come, at the same time showing their boldness, in that without the authority of those (at Jerusalem) they had preached to the Gentiles, and their obedience, in that they refer the matter to them: for they were not made arrogant, as (ἀ πενοήθησαν) having achieved so great successes. "Whence," it says, "they had been recommended to the grace of God for the work which they had fulfilled." And yet moreover the Spirit had said, "Separate Me Barnabas and Saul for the work whereunto I have called them." [Acts 13:2] "And when they had come, and had gathered the Church together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles. And there they abode long time with the disciples." (v. 27, 28.) For the city being great had need of teachers.— But let us look over again what has been said.

(Recapitulation.) "Which when the Apostles," etc. [Acts 14:14]. First by the sight they checked them, by rending their garments. This did Joshua the Son of Nun upon the occasion of the defeat of the people. Then think not that this action was unworthy of them: for such was the eagerness, they would not otherwise have restrained it would not otherwise have quenched the conflagration (πύραν). Therefore when need is to do something that is fit to be done, let us not decline it. For if even after all this they hardly persuaded them, if they had not acted thus, what might have been the consequence? For if they had not done thus, they would have been thought to make a show of humility (ταπεινοθρονεἵν), and to be all the more desirous of the honor. And observe their language, how in rebuking it is moderated, alike full of wonder and of rebuke. This above all it was that hindered them, the saying, "Preaching unto you to turn from these vanities unto God." [Acts 14:15] We are men indeed, they say, but greater than these: for these are dead things. Mark how they not only subvert (the false), but teach (the true), saying nothing about things invisible — "Who made," say they, "heaven and earth, and the sea, and all things that are therein. Who in times past," etc. (v. 16, 17.) He names as witnesses even the years (in their courses). "And there came there certain Jews," etc. [Acts 14:19] O that Jewish madness! Among a people that had so honored the Apostles, they had the hardihood to come, and to stone Paul. "And they dragged him out of the city," being afraid of those (others) —"Supposing he had been dead." (k) "Howbeit," etc. "and came into the city." [Acts 14:20] For that the spirits of the disciples might not be downcast because they who were accounted gods suffered such treatment, they came in unto them and discoursed. "Then on the morrow," etc. And observe, first he goes forth to Derbe, and then comes back to Lystra and Iconium and Antioch, [Acts 14:21] giving way to them while their passions are roused, but when they have ceased, then attacking them again. Do you mark, that it was not by (supernatural) grace that they managed all that they did, but by their own diligence? "Confirming," it says "the souls of the disciples:" ἐ πιστηρίζοντες, "further establishing;" so that they were established, but they added more thereto. "And that we must," etc. [Acts 14:22]: they foretold (this), that they might not be offended. "And when they had appointed for them," etc. Again the ordinations accompanied with fastings: and again fasting, that purifying of our souls. (m) "And having prayed," it says, "with fastings, they commended them unto the Lord" [Acts 14:23]: they taught them to fast also in their trials. (o) Why did they not make elders in Cyprus nor in Samaria? Because the latter was near to Jerusalem, the former to Antioch, and the word was strong there; whereas in those parts they needed much consolation, especially they of the Gentiles, who behooved to have much instruction. "And when they had come," etc. [Acts 14:27] They came, teaching them that with good reason had they been ordained by the Spirit. (n) They said not what they themselves, but "what God had done with them." It seems to me, that they mean their trials. It was not for nothing that they come here, nor to rest, but providentially guided by the Spirit, to the end that the preaching to the Gentiles might be firmly established. (p) And mark Paul's ardor. He does not ask whether it be right to speak to Gentiles, but he straightway speaks: therefore it is that he says, "I did not refer myself to flesh and blood." [Galatians 1:16]

For it is indeed a great thing, a great, a generous soul (like this)! How many have since believed, and none of them all has shone like him! What we want is earnestness, exceeding ardor, a soul ready to encounter death. Else is it not possible to attain unto the Kingdom, not being crucified. Let us not deceive ourselves. For if in war it is impossible to come off safe while living daintily, and trafficking, and huckstering and idling, much more in this war. Or think ye not that it is a war worse than all others? (Infra, p. 204, note 1.) "For we wrestle not," he says, "against flesh and blood." [Ephesians 6:12] Since even while taking our meals and walking, and bathing, the enemy is present with us, and knows no time of truce, except that of sleep only: nay, often even then he carries on the war, injecting into us unclean thoughts, and making us lewd by means of dreams. We watch not, we do not rouse ourselves up, do not look to the multitude of the forces opposed to us, do not reflect, that this very thing constitutes the greatest misfortune — that though surrounded by so great wars, we live daintily as in time of peace. Believe me, worse than Paul suffered may have to be suffered now. Those enemies wounded him with stones: there is a wounding with words, even worse than stones. What then must we do? The same that he did: he did not hate those who cast stones at him, but after they had dragged him out, he entered again into their city, to be a benefactor to those who had done him such wrongs. If you also endurest him who harshly insults you, and has done you wrongs, then have you too been stoned. Say not, "I have done him no injury." For what injury had Paul done, that he should be stoned? He was announcing a Kingdom, he was bringing men away from error, and bringing them to God: benefits these, worthy of crowns, worthy of proclamation by voice of herald, worthy of a thousand good things — not of stones. And yet (far from resenting) he did just the contrary. For this is the splendid victory. "And they dragged him," [Acts 14:19] it says. These too they often drag: but be not thou angry; on the contrary, preach thou the word with gentleness. Hath one insulted you? Hold your peace, and bless if you can, and thou also hast preached the word, hast given a lesson of gentleness, a lesson of meekness. I know that many do not so smart under wounds, as they do under the blow which is inflicted by words: as indeed the one wound the body receives the other the soul. But let us not smart, or rather feeling the smart let us endure. Do you not see the pugilists, how, with their heads sorely battered, they bite their teeth into their lips, and so bear their smarts kindly? No need to grind the teeth, no need to bite (the lips). Remember your Master, and by the remembrance you have at once applied the remedy. Remember Paul: reflect that thou, the beaten hast conquered, and he the beater, is defeated; and by this have you cured the whole. It is the turning of the scale a moment and you have achieved the whole: be not hurried away, do not even move, you have extinguished the whole (fire). Great eloquence of persuasion there is in suffering anything for Christ: you preach not the word of faith, but you preach the word of patience (φιλοσοφίας). But, you will say, the more he sees my gentleness, the more he sets upon me. Is it for this then that you are pained, that he increases your rewards the more? "But this is the way," you say, "to make him unbearable." This is mere pretext of your own littleness of mind: on the contrary, the other is the way to make him unbearable, namely, that you avenge yourself. If God had known, that through forbearance of revenge, the unjust became unbearable, He would not have done this Himself: on the contrary, He would have said, Avenge yourself: but He knew, that other than this is the more likely way to do good. Make not thou a law contrary to God: do as He bids you. You are not kinder than He that made us. He has said, "Bear to be wronged:" you say, "I requite wrong for wrong, that he may not become unbearable." Have you then more care for him than God has? Such talk is mere passion and ill temper, arrogance and setting up laws against God's laws. For even if the man were hurt (by our forbearance), would it not be our duty to obey? When God orders anything, let us not make a contrary law. "A submissive answer," we read, turns away wrath [Proverbs 16:1]: not an answer of opposition. If it profits you, it profits him also: but if it hurts you who art to set him right, how much more will it hurt him? "Physician, heal yourself." Hath one spoken ill of you? Commend him thou. Hath he reviled you? Praise him thou. Hath he plotted against you? Do him a kindness. Requite him with the contrary things, if at least thou at all carest for his salvation and wish not thou to revenge your own suffering. And yet, you will say, though he has often met with long-suffering from me he has become worse. This is not your affair, but his. Will you learn what wrongs God suffered? They threw down His altars, and slew His prophets [1 Kings 19:10], yet He endured it all. Could He not have launched a thunderbolt from above? Nay, when He had sent His prophets, and they killed them, then He sent His Son [Matthew 21:37], when they wrought greater impieties, then He sent them greater benefits. And thou too, if you see one exasperated, then yield the more: since this madness has greater need of soothing (παραμθίας). The more grievous his abuse of you, the more meekness does he need from you: and even as a gale when it blows strong, then it requires yielding to, so also he who is in a passion. When the wild beast is most savage, then we all flee: so also should we flee from him that is angry. Think not that this is an honor to him: for is it an honor we show to the wild beast, and to madmen, when we turn aside out of their way? By no means it is a dishonor and a scorn: or rather not dishonor and scorn, but compassion and humanity. Do you see not how the sailors, when the wind blows violently, take down their sails, that the vessel may not sink? How, when the horses have run away with the driver, he only leads them into the (open) plain, and does not pull against them that he may not voluntarily exhaust his strength? This do thou also. Wrath is afire, it is a quick flame needing fuel: do not supply food to the fire, and you have soon extinguished the evil. Anger has no power of itself; there must be another to feed it. For you there is no excuse. He is possessed with madness, and knows not what he does; but when thou, seeing what he is, fallest into the same evils, and art not brought to your right senses by the sight, what excuse can there be for you? If coming to a feast thou see at the very outset of the feast some one drunken and acting unseemly, would not he, who after seeing him makes himself drunk, be much more inexcusable? Just so it is here. Do we think it any excuse to say, I was not the first to begin? This is against us, that even the sight of the other in that condition did not bring us to our right senses. It is just as if one should say, "I did not murder him first." For this very thing makes you deserving of punishment, that even upon the warning of such a spectacle thou did not restrain yourself. If you should see the drunken man in the act of vomiting, retching, bursting, his eyes strained, filling the table with his filthiness, everybody hurrying out of his way, and then should fall into the same state yourself, would you not be more hateful? Like him is he that is in a passion: more than he who vomits, he has his veins distended, his eyes inflamed, his bowels racked; he vomits forth words far more filthy than that food; all crude what he utters, nothing duly digested, for his passion will not let it be. But as in that case excess of fumes (χυμων), making an uproar in the stomach, often rejects all its contents; so here, excess of heat, making a tumult in the soul suffers him not to conceal what it were right to leave unsaid, but things fit and unfit to be spoken, he says all alike, not putting the hearers but himself to shame. As then we get out of the way of those that vomit, so let us from those who are angry. Let us cast dust upon their vomit: By doing what? By holding our peace: let us call the dogs to eat up the vomit. I know that you are disgusted at hearing this: but I wish you to feel this same disgust when you see these things take place, and not to be pleased at the thing. The abusive man is filthier than the dog that returns to its own vomit. For if indeed having vomited once he were done with it, he would not be like that dog: but if he vomits the same things again, it is plain that he does so from having eaten the same again. What then is more abominable than such an one? What filthier than that mouth which chews such food? And yet this is a work of nature, but the other not or rather both the one and the other are contrary to nature. How? Since it is not according to nature to be causelessly abusive, but against nature: he speaks nothing then like a man, but part as beast, part as madman. As then the disease of the body is contrary to nature, so also is this. And to show that it is contrary to nature, if he shall continue in it, he will perish little by little: but if he continue in that which is natural, he will not perish. I had rather sit at table with a man who eats dirt, than with one who speaks such words. See ye not the swine devouring dung? So also do these. For what is more stinking than the words which abusive men utter? It is their study to speak nothing wholesome, nothing pure, but whatever is base, whatever is unseemly, that they study both to do and say: and what is worse, they think to disgrace others, while they in fact are disgracing themselves. For that it is themselves they disgrace is plain. For, leaving out of the question those who speak lies (in their railings), say it be some notorious harlot, or even from the stage some other (abandoned creature), and let that person be having a fight with some other person: then let the latter cast this up to the former (what she or he is), and the former retort upon the latter the same reproach: which of them is most damaged by the words? For the former is but called what in fact he or she is, which is not the case with the other: so that the first gets nothing more in the way of shame (than there was before), while to the other there accrues a great accession of disgrace. But again, let there be some hidden actions (mod. text εἰργασμένα "which have been done"), and let only the person abusing know of them: then, holding his peace until now, let him openly parade (ἐ κπομπευέτω) the reproach: even so, he himself is more disgraced than the other. How? By making himself the herald of the wickedness, so getting for himself either the imputation of not being privy to any such thing, or the character of one not fit to be trusted. And you shall see all men immediately accuse him: "If indeed he had been privy to a murder being done, he ought to have revealed it all:" and so they regard him with aversion as not human even, they hate him, they say he is a wild beast, fierce and cruel: while the other they pardon much rather than him. For we do not so much hate those that have wounds, as those that compel one to uncover and show them. Thus that man has not only disgraced the other, but himself as well and his hearers, and the common nature of men: he has wounded the hearer, done no good. For this reason Paul says: "If there be any word that is good for edifying, that it may minister grace unto the hearers." [Ephesians 4:29] Let us get a tongue speaking only good things, that we may be lovely and amiable. But indeed, everything has come to that pitch of wickedness, that many boast of the very things, for which they should hide their faces. For the threats of the many are of this kind: "you can not bear my tongue," say they. Words, these, worthy only of a woman, of an abandoned drunken old hag, one of those that are dragged (to punishment) in the forum, a procuress. Nothing more shameful than these words, nothing more unmanly, more womanlike, than to have your strength in the tongue, and to think great things of yourself because you can rail, just like the fellows in processions, like the buffoons, parasites, and flatterers. Swine they are rather than men, who pride themselves upon this. Whereas you should (sooner) have buried yourself, and if another gave you this character, should recoil from the charge as odious and unmanly, instead of that you have made yourself the herald of (your own) disgrace (ὓ βρεων). But you will not be able to hurt him you speak ill of. Wherefore I beseech you, considering how the wickedness has come to such a height, that many boast of it, let us return to our senses, let us recover those who are thus mad, let us take away these councils out of the city, let us make our tongue gracious, let us rid it of all evil speaking, that being clean from sins, we may be able to draw down upon us the good-will from above, and to have mercy vouchsafed unto us from God, through the grace and compassion of His only-begotten Son, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, world without end. Amen.

Source: Homily 31 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 14:14

Look! On all occasions they are free of the lust of glory, not only not coveting but even repudiating it when offered, as Peter too said, “Why do you gaze upon us, as though by our own power or holiness we had made him to walk?” These men say the same. And Joseph also said of his dreams, “Is not their interpretation of God?” And Daniel likewise, “And to me also, not through the wisdom that is in me was it revealed.” And Paul always says this, as when he says, “And for these things who is sufficient?” And again, “Not that we are sufficient of ourselves to think [aught] as of ourselves, but our sufficiency is of God.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 30

[AD 407] John Chrysostom on Acts 14:14

Notice the vehemence with which all this is done by the apostles: “They tore their garments and rushed out among the multitude, crying.” All because their very beings were turning away in horror from what had happened. For truly it was grief, a grief inconsolable—they were about to be called gods and so introduce idolatry, the very thing they came to destroy! This was the devil’s contrivance, but they did not keep quiet. For what do they say? “We are men, of like nature with you.” Immediately, from the very outset, they overthrew the evil. They did not simply say “men” but “with you.” And then, so that they should not seem to honor the gods, “we bring you good news, that you should turn from these vain things to a living God who made the heaven and the earth and the sea and all that is in them.” Notice how they do not mention the prophets at all.… This is because they had learned that one should strive not so much to say something worthy concerning God as something that is of use to one’s listeners.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 31

[AD 202] Irenaeus on Acts 14:15

Ods because of the astonishing deed, he said to them: "We are men like unto you, preaching to you God, that ye may be turned away from these vain idols to

[AD 220] Tertullian on Acts 14:15

Since there is no exception which defends from liability to penalty even such as are ignorant of the Lord-because ignorance of God, openly as He is set before men, and comprehensible as He is even on the score of His heavenly benefits, is not possible -how perilous is it for Him to be despised when known? Now, that man does despise Him, who, after attaining by His help to an understanding of things good and evil, often an affront to his own understanding-that is, to God's gift-by resuming what he understands ought to be shunned, and what he has already shunned: he rejects the Giver in abandoning the gift; he denies the Benefactor in not honouring the benefit.

Source: On Repentance

[AD 253] Origen of Alexandria on Acts 14:15

To sacrifice son or daughter, beast or booty is something completely foreign to us; to offer one’s very self to God and to be pleasing not by another’s work but by one’s own is something more perfect and more illustrious than all vows. Whoever does the latter is an imitator of Christ, who gave to us the earth, the sea and all that is in them, and to serve our needs he gave the sky above and the ground below, the moon and the stars. The rains, the winds and all in the world he gave to us. But after all this, he gave his very self. “So much did God love the world that he gave his only begotten Son,” “for the life of the world.” What then shall a human do of any greatness when he sacrifices himself to God after God has already sacrificed himself to him?

Source: HOMILIES ON NUMBERS 24.2.6

[AD 379] Basil of Caesarea on Acts 14:15

We find a reason for some illnesses in the saints, such as in the apostle, for, lest he appear to go beyond the bounds of nature and lest anyone consider him to possess, in his nature, something greater and more excellent than is fitting—which was the case among the Lycaonians, who offered him crowns and bulls—he was struck with illness in order to show his nature was human.

Source: THE LONG RULES 55.4

[AD 407] John Chrysostom on Acts 14:17

Notice that [Paul’s] wish was not to increase the accusation against them but rather that they themselves should refer everything to God.… Notice how covertly he phrases the accusation. And yet if he did this, he would not have allowed them [to walk in their own ways]. He would have had to punish them for having enjoyed so many goods without acknowledging him as their provider. But he does not say this clearly. “He gave you rain from heaven.” Thus also David, “From the fruit of their corn and wine and oil were they made to abound”; and in many places when he is speaking of creation, he brings forward these benefits. Jeremiah also mentions first the creation, then the providence that is shown by the rains. Taught by those Scriptures, the apostle says, they were satisfied “with food and gladness.” With liberality is the food given, not only for sufficiency or even according to need. “With these words they scarcely restrained the people from offering sacrifice to them.” Indeed, it was especially with this that they gained admiration. Do you see that their point was to put an end to that madness?

Source: HOMILIES ON THE ACTS OF THE APOSTLES 31

[AD 585] Cassiodorus on Acts 14:18

"And as they stayed there and taught, there came thither certain Jews from Antioch," etc. As Paul and Barnabas were staying in Lystra surrounded by great devotion from the citizens, there came some utterly wicked Jews, who, persuading the multitude, pelted Paul with stones and drew him out of the city, as if he were dead. But he rose and, with his disciples, entered safe and sound and with unconquered confidence the city from which he had been expelled. On the next day, he departed with Barnabas to Derbe, where, preaching the word, he converted many people to the Lord. From there they returned again to Lystra, Iconium and Antioch, confirming the spirits of disciples, so that they should continue resolutely in the rules they had been taught. Then, ordaining priests to them, they prayed with fasting and left them to the Lord, entrusting them to him in a holy way.

Source: Complexiones on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 14:19

Believe me, it is possible to suffer things now worse than what Paul suffered. Those enemies pelted him with stones, but it is now possible to pelt with words that are worse than stone. What then must one do? The same that he did. He did not hate those who cast the stones. After they dragged him out, he entered their city again, to be a benefactor to those who had done him such wrongs. If you too had endured the one who harshly insulted you and done you wrongs, you too would have been stoned. For do not say “I have done him no wrong.” For what wrong had Paul done to be stoned? He was announcing a kingdom, he was leading them away from error and bringing them to God. Such things are worthy of crowns, worthy of proclamations by heralds, worthy of ten thousand good things, not worthy of stones. And yet having suffered the opposite, he did the opposite to what was expected. For this is the splendid victory.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 31

[AD 407] John Chrysostom on Acts 14:20

“But when the disciples gathered about him, he rose up and entered the city.” … Here the saying is fulfilled, “My grace is sufficient for you, for my strength is made perfect in weakness.” This is greater than the raising of the lame man!… “He entered the city.” Do you see his zeal? Do you see how fervent he is, how set on fire? He entered the city itself again, to show that if he should ever withdraw, it is because he had sown the word and did not wish to inflame their anger.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 31

[AD 311] Peter of Alexandria on Acts 14:22

For what they set before themselves, first and foremost, was to do the work of an evangelist, and to teach the Word of God, in which, confirming the brethren, that they might continue in the faith, they said this also, "that we must out of much tribulation enter into the kingdom of God."

Source: Peter of Alexandria Canonical Epistle

[AD 379] Basil of Caesarea on Acts 14:22

We must receive rebuke and castigation as a medicine that destroys disordered passion and restores health. From this it is clear that those who feign goodness out of a disordered desire10 to please people lose all profit and plot against the true life itself.

Source: THE MORALS 72.5

[AD 379] Basil of Caesarea on Acts 14:22

“And he snatched me from all my tribulations.” The just person’s entire life is tribulation, “both straight and narrow the way,” and “many are the tribulations of the just ones.” Therefore the apostle elsewhere says that he has been “afflicted in every way,” and here, that “we must enter the kingdom of God through many afflictions.” God does rescue the holy from affliction, but he does so not by rendering them untested but by blessing them with endurance. For if “affliction brings about endurance, then endurance brings about an approved character.” Whoever rejects affliction deprives himself of approval. Just as none is crowned who has no rival, so none can be pronounced worthy except through tribulations. Therefore, “he snatched me from all my tribulations,” not by allowing me not to be afflicted but by granting with the test a way out, in order to be able to endure.

Source: HOMILY ON PSALM 33.4

[AD 407] John Chrysostom on Acts 14:22

This [the apostles] said, this they showed. But it is purposely so done, not only by the apostles but by the disciples also, that they may learn from the very outset both the power of the preaching and that they must themselves also suffer such things, that they may stand nobly, not idly gaping for the miracles but much more ready for the trials. Therefore also the apostle himself said, “Having the same conflict which you saw in me and heard.” … And they were taught this by Christ when he said, “Rejoice not that the devils obey you.” For the joy indeed and without alloy is this, to suffer anything for Christ’s sake.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 31

[AD 215] Clement of Alexandria on Acts 14:23

Such an one is in reality a presbyter of the Church, and a true minister (deacon) of the will of God, if he do and teach what is the Lord's; not as being ordained

Source: Clement of Alexandria Stromata Book VI

[AD 407] John Chrysostom on Acts 14:23

Do you mark Paul's ardor?— Then other consolation: Commended them, it says, to the Lord. And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia

[AD 585] Cassiodorus on Acts 14:23

"And passing through Pisidia, they came into Pamphylia," etc. It is related that, preaching in like manner through various cities, they departed for Antioch. There, they told the assembled faithful what great things the Lord had granted the Gentiles; how, opening the door of faith, he had thought fit to show them the truth in its fullest extent. But, when they had been staying there for a while, some false counselors persuaded the Gentiles, who had already received the preaching and believed, that they could not be saved unless they underwent circumcision, as the Lord commanded through Moses. The matter caused dissension among the people. It was then decided that those who were in Jerusalem should be consulted about this question, so that by their agreement an end might be put to the dispute that had arisen. On the way, they told through peoples, cities and individual regions what great things the Lord had granted the Gentiles, and great joy grew daily among the brethren as a result.

Source: Complexiones on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 14:27

They did not say what they themselves had done but “what God had done with them.” It seems to me that they mean through their trials. It was not for nothing that they went there, nor to rest. They were providentially guided by the Spirit, so that the preaching to the Gentiles might be firmly established.… And note Paul’s ardor. He does not ask if there is need to speak to Gentiles; he speaks at once. This is why he says, “I did not refer myself to flesh and blood.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 31

[AD 532] Pseudo-Dionysius the Areopagite on Acts 14:27

And in Cephro indeed a considerable church sojourned with us, composed partly of the brethren who followed us from the city, and partly of those who joined us from Egypt. There, too, did God open to us a door

[AD 407] John Chrysostom on Acts 14:28

For the city being great had need of teachers.— But let us look over again what has been said.