Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 220] Tertullian on Acts 16:1

Even if, for certain, the apostle had granted pardon of fornication to that Corinthian, it would be another instance of his once for all contravening his own practice to meet the requirement of the time. He circumcised Timotheus alone, and yet did away with circumcision.

Source: On Modesty

[AD 585] Cassiodorus on Acts 16:1

"And when they had gone round these nations, he came to Derbe and Lystra." When Paul had gone round the above-mentioned nations, he came to Derbe and Lystra, and there found a certain Timothy, a disciple born of a Gentile father. Wishing to take him with him, he circumcised him in order subtly to cut short any uproar from the Jews. As he passed through the cities that he had intended, he delivered to them the Christian decrees that had been established by the rest of the apostles in Jerusalem. As they tried to go to various cities, the Holy Ghost barred them from some places and told them to go elsewhere. For when they came to Troas, Paul saw in a dream a Macedonian saying: "Pass over into Macedonia, and help us". Then they all understood as a fact that their journey had been divinely ordained, and they could only do gladly what the Divinity had thought fit to command.

Source: Complexiones on the Acts of the Apostles

[AD 215] Clement of Alexandria on Acts 16:3

Whatever … [the gnostic] has in his mind, he bears on his tongue, to those who are worthy to hear, speaking as well as living from assent and inclination. For he both thinks and speaks the truth; unless at any time, medicinally, as a physician for the safety of the sick, he may deceive or tell an untruth, according to the Sophists. To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing. But that he might not, by dragging all at once away from the law to the circumcision of the heart through faith those of the Hebrews who were reluctant listeners, compel them to break away from the synagogue, he, “accommodating himself to the Jews, became a Jew that he might gain all.” He, then, who submits to accommodate himself merely for the benefit of his neighbors, for the salvation of those for whose sake he accommodates himself, not partaking in any dissimulation through the peril impending over the just from those who envy them, such a one by no means acts with compulsion. But for the benefit of his neighbors alone, he will do things that would not have been done by him primarily, if he did not do them on their account. Such a one gives himself: for the church; for the disciples whom he has begotten in faith; for an example to those who are capable of receiving the supreme economy of the philanthropic and God-loving instructor, for confirmation of the truth of his words, for the exercise of love to the Lord. Such a one is unenslaved by fear, true in word, enduring in labor, never willing to lie by uttered word and in it always securing sinlessness; since falsehood, being spoken with a certain deceit, is not an inert word but operates to mischief.

Source: STROMATEIS 7.9

[AD 220] Tertullian on Acts 16:3

He therefore made some concession, as was necessary, for a time; and this was the reason why he had Timothy circumcised, and the Nazarites introduced into the temple, which incidents are described in the Acts.

Source: Against Marcion Book V

[AD 220] Tertullian on Acts 16:3

Now, if the apostle had even absolutely permitted marriage when one's partner has been lost subsequently to (conversion to) the faith, he would have done (it), just as (he did) the other (actions) which he did adversely to the (strict) letter of his own rule, to suit the circumstances. of the times: circumcising Timotheus on account of "supposititious false brethren; "and leading certain "shaven men" into the temple on account of the observant watchfulness of the Jews-he who chastises the Galatians when they desire to live in (observance of) the law.

Source: On Monogamy

[AD 253] Origen of Alexandria on Acts 16:3

[But] perhaps it has been recorded at some time or other with good reason that even the true worshiper who worships in spirit and truth performs certain symbolic acts so that, by acting in a most accommodating manner, he might free those who are enslaved to the symbol and bring them to the truth that the symbols represent. Paul appears to have done this in the case of Timothy, and perhaps also in Cenchrea and Jerusalem, as it is written in the Acts of the Apostles.

Source: COMMENTARY ON THE GOSPEL OF JOHN 13.111

[AD 390] Gregory of Nazianzus on Acts 16:3

There have been in the whole period of the duration of the world two conspicuous changes of people’s lives, which are also called two Testaments, or, on account of the wide fame of the matter, two earthquakes; the one from idols to the law, the other from the law to the gospel. And we are taught in the Gospel of a third earthquake, namely, from this earth to that which cannot be shaken or moved. Now the two Testaments are alike in this respect, that the change was not made on a sudden or at the first movement of the endeavor. Why not (for this is a point on which we must have information)? That no violence might be done to us but that we might be moved by persuasion. For nothing that is involuntary is durable; like streams or trees that are kept back by force. But that which is voluntary is more durable and safe. The former is due to one who uses force, the latter is ours; the one is due to the gentleness of God, the other to a tyrannical authority. Therefore God did not think it behooved him to benefit the unwilling but to do good to the willing. And therefore like a tutor or physician he partly removes and partly condones ancestral habits, conceding some little of what tended to pleasure, just as doctors do with their patients, that their medicine may be taken, being artfully blended with what is nice. For it is no very easy matter to change from those habits that custom and use have made honorable. For instance, the first cut off the idol but left the sacrifices; the second, while it destroyed the sacrifices did not forbid circumcision. Then, when once men had submitted to the curtailment, they also yielded that which had been conceded to them; in the first instance the sacrifices, in the second circumcision; and became instead of Gentiles, Jews, and instead of Jews, Christians, being beguiled into the gospel by gradual changes. Paul is a proof of this; for having at one time administered circumcision and submitted to legal purification, he advanced till he could say, and I, brothers, if I yet preach circumcision, why do I yet suffer persecution? His former conduct belonged to the temporary dispensation, his latter to maturity.

Source: ON THE HOLY SPIRIT, THEOLOGICAL ORATION 5 (31).25

[AD 407] John Chrysostom on Acts 16:3

The wisdom of Paul is indeed amazing. He, who fought so many battles against circumcision, who moved everything for this, who did not give up until he had carried his point, once the decision was confirmed, he circumcised his disciple. Not only did he not forbid others, but he himself did this. “Timothy,” it says, “he wanted as his companion.” It is surprising that he even brought him along. “Because of the Jews,” it says, “that were in those places.” This is the reason for the circumcision. For they would not have endured to hear the Word from one uncircumcised. Nothing could be wiser. So in all things he looked to what was advantageous. He did nothing at all according to his own preference. And what was the result? Look at his success. He circumcised to take away circumcision. For he preached the decisions of the apostles.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 34

[AD 407] John Chrysostom on Acts 16:3

Before blessed Paul, who himself had received circumcision, sent Timothy to teach the Jews, he first circumcised him in order that Timothy, as teacher, might be more acceptable to his audience. So Paul [actually] engaged in circumcision in order to abolish it. He knew why he had circumcised Timothy but chose not to disclose his reasons to the disciples. In fact, if they had known that he had circumcised him with the intention of abolishing circumcision, they would have not listened to anything Timothy had to say, and all the progress he had achieved would have been lost. Indeed, their ignorance was quite useful. As long as they believed that he circumcised Timothy in order to preserve the law, they generously received him and his doctrine. Therefore, by receiving [that doctrine] little by little, and by being taught, they abandoned their old customs. However, this would never have happened if they had known the reason from the beginning. In fact, if they had known, they would have opposed the circumcision and by opposing it they would have remained in their previous error.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.1-3

[AD 430] Augustine of Hippo on Acts 16:3

As to Paul’s circumcising of Timothy, performing a vow at Cenchrea and undertaking on the suggestion of James at Jerusalem to share the performance of the appointed rites with some who had made a vow, it is manifest that Paul’s design in these things was not to give to others the impression that he thought that by these observances salvation is given under the Christian dispensation. [His intent was] to prevent people from believing that he condemned, as no better than heathen idolatrous worship, those rites that God had appointed in the former dispensation as suitable to it and as shadows of things to come. For this is what James said to him, that the report had gone abroad concerning him that he taught people “to forsake Moses.” This would be by all means wrong for those who believe in Christ, to forsake him who prophesied of Christ, as if they detested and condemned the teaching of him of whom Christ said, “If you had believed Moses, you would have believed me, for he wrote of me.” LETTER 82.

Source: TO JEROME

[AD 735] Bede on Acts 16:3

He circumcised him because of the Jews who were in those places. Not that he believed the figures of the law would bring any utility with the truth of the Gospel shining forth, but so that the Jews would not fall away from the faith because of the Gentiles. Though these old shadows were to be gradually taken away, as was the moral depravity of the Gentiles, as said above. For those legal shadows, sometimes established by the Lord, were sometimes used by the Apostles in those times to avoid the infidelity of the Jews. But the Gentile institution, truly found by Satan, was never touched by the saints.

Source: Commentary on Acts

[AD 735] Bede on Acts 16:3

And taking him, he circumcised him because of the Jews. It is rightly asked why the Apostle, who circumcised Timothy, refused to circumcise Titus, as he himself writes to the Galatians. But it must be understood that he circumcised Timothy to avoid scandal among the Jews, to show through him that he does not condemn the sacraments of the Mosaic law, but does not impose them on the Gentiles as necessary for salvation. But after he circumcised Timothy, certain Jews, who wanted the Gentiles to be circumcised because they said that without those sacraments they could not be saved, began to boast and say: "Because Paul also holds this view, which we say, that without these sacraments there is no salvation. For if he does not believe this, why did he circumcise Timothy?" When Paul heard this, who did it out of freedom, not necessity, to avoid scandal among the Jews, not for Timothy's salvation, he saw that they had taken the occasion to preach something else and to cause a bad suspicion towards Paul, and he did not want to circumcise Titus. It is therefore apparent why he wanted to circumcise one and not the other: he wanted to circumcise the first to avoid scandal among the Jews, and did not want to circumcise the latter because of the opportunity for misbelief.

Source: Retractions on Acts

[AD 735] Bede on Acts 16:6-9

They were forbidden by the Holy Spirit to speak the word in Asia, etc., up to Passing into Macedonia, help us. Truly the Lord is terrible in counsel above the sons of men. One promises to follow the Master in everything and is not allowed; another, commanded to follow, does not get the requested leave for burial of his father. Saul is drawn in, invincible and resisting. To Cornelius, persistent in prayers and alms, the way of salvation is shown as a reward, and God, who knows the hearts, removes the Teacher from Asia through the grace of a benefit, lest the error of a wicked heart be judged more severely for despised preaching if what is holy is given to dogs. Again, while another apostle cares elsewhere, a legate from Macedonia, whom we believe to be an angel of that nation, asks to be offered crumbs of the Lord's bread.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 16:7

The text does not say why they were prevented but only that they were prevented. It teaches us that we only have to obey and not to enquire about the reasons, and it shows us that they did many things according to human customs.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.7

[AD 253] Origen of Alexandria on Acts 16:9

Listen, shepherds of the churches! Listen, God’s shepherds! His angel always comes down from heaven and proclaims to you, “Today a Savior is born for you, who is Christ the Lord.” For, unless that Shepherd comes, the shepherd of the churches will be unable to guard the flock well. Their custody is weak, unless Christ pastures and guards it along with them. We just read in the apostle, “We are coworkers with God.” A good shepherd, who imitates the good Shepherd, is a coworker with God and Christ. He is a good shepherd precisely because he has the best Shepherd with him, pasturing his sheep along with him. For, “God established in his church apostles, prophets, evangelists, shepherds and teachers. He established everything for the perfection of the saints.” Let this suffice for a simpler explanation.But we should ascend to a more hidden understanding. Some shepherds were angels that governed human affairs. Each of these kept his watch. They were vigilant day and night. But, at some point, they were unable to bear the labor of governing the peoples who had been entrusted to them and accomplish it diligently. When the Lord was born, an angel came and announced to the shepherds that the true Shepherd had appeared. Let me give an example. There was a certain shepherd-angel in Macedonia who needed the Lord’s help. Consequently, he appeared to Paul in his dreams as a Macedonian man “and said, ‘Cross over to Macedonia and help us.’ ” Why do I speak of Paul, since the angel said this not to Paul but to Jesus who was in Paul? So shepherds need the presence of Christ.

Source: HOMILIES ON THE GOSPEL OF LUKE 12.2-3

[AD 407] John Chrysostom on Acts 16:9

“When he had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us.” Look, no longer through an angel, as it was with Philip and Cornelius. But how? Through a vision it appears to him, in a manner now more human, no longer as divine. For where obedience came more easily, revelation was of a more human sort; where much force was needed, of a more divine sort. Thus when he was only urged to preach, a dream appeared to him; but when he could not bear not to preach, it was the Holy Spirit who revealed it to him. So it was with Peter. “Arise, go down.” For the Holy Spirit did not work what was easy; a dream was enough in his case. Also for Joseph, who obeyed readily, it was in a dream, but for others, including Cornelius and Paul himself, it was in a vision. And notice how it says “a man of Macedonia was standing beseeching him and saying.” Not “ordering” but “beseeching,” that is, on behalf of the very people in need of caring. What does “concluding” mean? It means they made an inference. From the fact that Paul saw him and not someone else, that Paul was “forbidden by the Holy Spirit” and that they were at the borders—from all this they reached their conclusion.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 34

[AD 407] John Chrysostom on Acts 16:11

Therefore the “sharp contention” was brought to pass as part of the divine plan. For otherwise it would not have been the work of the Holy Spirit, and Macedonia would not have accepted the Word. Such a rapid progress of the Word is a sign that what happened was more than human.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 34

[AD 585] Cassiodorus on Acts 16:11

"And sailing from Troas, we came with a straight course to Samothracia. "After sailing from Troas, Paul and Silas, walking through some cities, came to Philippi, "which is the chief city of part of Macedonia, a colony." There a certain woman, Lydia, a seller of purple, converted to Christ, and with her entire household obtained the grace of baptism. The apostles, at her request, stayed at her house for the night. On the next day, as they went to prayer, there came upon them a girl having a pythonical spirit, who brought much gain to her masters by selling divination to the people. While she importunately followed the apostles, Paul commanded the unclean spirit to go out from the girl who was under his control. Then her masters, for whom her madness was a source of profit, incited the magistrates and the people to mistreat Paul. They beat the apostles with rods and, handing them over to guards, bound them with prison bonds.

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 16:12

Which is the chief city of that part of Macedonia, a colony. A colony is one that, due to the lack of natives, is filled with new settlers. Hence it is also called a colony from the cultivation of fields.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 16:13-24

And on the sabbath we went out of the city by a river side, where prayer was wont (Chrys. "was thought likely") to be made; and we sat down, and spoke unto the women which resorted there. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.

See again Paul judaizing. "Where it was thought," it says, both from the time and from the place, "that prayer would be.— Out of the city, by a river side:" for it is not to be supposed that they prayed only where there was a synagogue; they also prayed out of synagogue, but then for this purpose they set apart, as it were, a certain place, because as Jews they were more corporeal — and, "on the sabbath-day," when it was likely that a multitude would come together. "And we sat down, and spoke to the women which resorted there." Mark again the freedom from all pride. "And a certain woman:" a woman and she of low condition, from her trade too: but mark (in her) a woman of elevated mind (φιλόσοφον). In the first place, the fact of God's calling her bears testimony to her: "And when she was baptized," it says, "she and her household" — mark how he persuaded all of them — "she besought us, saying, If you have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us " [Acts 16:15]: then look at her wisdom, how she importunes (δυσωπεἵ), the Apostles how full of humility her words are, how full of wisdom. "If you have judged me faithful," she says. Nothing could be more persuasive. Who would not have been softened by these words? She did not request (or, "claim") did not entreat simply: but she left them to decide, and (yet) exceedingly forced them: "And she constrained us," it says, by those words. And again in a different way: for see how she straightway bears fruit, and accounts it a great gain. "If you have judged me," that is, That ye did judge me is manifest, by your delivering to me such (holy) mysteries (i.e. sacraments, see p. 225, note 3): and she did not dare to invite them before this. But why was there any unwillingness on the part of Paul and those with them, that they should need to be constrained? It was either by way of calling her to greater earnestness of desire, or because Christ had said, "Enquire who is worthy, and there abide." [Luke 10:8] (It was not that they were unwilling), but they did it for a purpose. — "And it came to pass," it says, "as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation." (v. 16, 17.) What may be the reason that both the demon spoke these words, and Paul forbade him? Both the one acted maliciously, and the other wisely: the demon wished in fact to make himself credible. For if Paul had admitted his testimony, he would have deceived many of the believers, as being received by him: therefore he endures to speak what made against himself, that he may establish what made for himself: and so the demon himself uses accommodation (συγκαταβάσει) in order to destruction. At first then, Paul would not admit it, but scorned it, not wishing to cast himself all at once upon miracles; but when it continued to do this, and pointed to their work (καὶ τὸ ἔργον ἐδείκνυ) "who preach unto us the way of salvation," then he commanded it to come out. For it says, "Paul being grieved, turned and said to the spirit, I command you in the name of Jesus Christ to come out of her. And he came out the same hour. (a) And when her masters saw that the hope of their gains had gone, they caught Paul and Silas." (v. 18, 19.) (d) So then Paul did all, both miracles and teaching, but of the dangers Silas also is partaker. And why says it, "But Paul being grieved?" It means, he saw through the malice of the demon, as he says, "For we are not ignorant of his devices." [2 Corinthians 2:11] (b) "And when her masters saw that the hope of their gains had gone." Everywhere money the cause of evils. O that heathen cruelty! They wished the girl to be still a demoniac, that they might make money by her. "They caught Paul and Silas," it says, "and dragged them into the marketplace unto the rulers, and brought them unto the magistrates, saying, These men, being Jews, do exceedingly trouble our city!" [Acts 16:20]: by doing what? Then why did you not drag them (hither) before this? "Being Jews:" the name was in bad odor. "And teach customs, which are not lawful for us to receive, neither to observe, being Romans." [Acts 16:21] They made a charge of treason of it (εἰς καθοσίωσιν ἤγαγον). (e) Why did they not say, Because they cast out the demon, they were guilty of impiety against God? For this was a defeat to them: but instead of that, they have recourse to a charge of treason (ἐ πὶ καθοσίωσιν): like the Jews when they said, "We have no king but Cæsar: whoever makes himself a king speaks against Cæsar." [John 19:14] (c) "And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them." [Acts 16:22] O the irrational conduct! They did not examine, did not allow them to speak. And yet, such a miracle having taken place, you ought to have worshipped them, ought to have held them as saviors and benefactors. For if money was what ye wished, why, having found so great wealth, did ye not run to it? This makes you more famous, the having power to cast out demons than the obeying them. Lo, even miracles, and yet love of money was mightier. (f) "And when they had laid many stripes upon them, they cast them into prison."— great was their wrath— "charging the jailer to keep them safely" [Acts 16:23]: "who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks." [Acts 16:24] Observe, he also again thrust them into the "inner" prison: and this too was done providentially, because there was to be a great miracle.

(Recapitulation.) "Out of the city." [Acts 16:13] The place was convenient for hearing the word, aloof from troubles and dangers. (b) "On the sabbath." As there was no work going on, they were more attentive to what was spoken. (a) "And a certain woman, named Lydia, a seller of purple" [Acts 16:14]: observe how the writer of the history is not ashamed of the occupations (of the converts): (c) moreover neither was this city of the Philippians a great one. Having learned these things, let us also be ashamed of no man. Peter abides with a tanner [Acts 9:43]: (Paul) with a woman who was a seller of purple, and a foreigner. Where is pride? "Whose heart the Lord opened." Therefore we need God, to open the heart: but God opens the hearts that are willing: for there are hardened hearts to be seen. "So that she attended to the things which were spoken of Paul." The opening, then, was God's work, the attending was hers: so that it was both God's doing and man's. And she was baptized [Acts 16:15], and receives the Apostles with such earnestness of entreaty; with more than that used by Abraham. And she speaks of no other token than that whereby she was saved [Genesis 18:3]: she says not, "If you have judged me" a great, a devout woman; but what? "faithful to the Lord:" if to the Lord, much more to you. "If you have judged me:" if you do not doubt it. And she says not, Abide with me, but, "Come into my house and abide:" with great earnestness (she says it). Indeed a faithful woman!— "A certain damsel possessed with a spirit of Python." [Acts 16:16] Say, what is this demon? The god, as they call him, Python: from the place he is so called. Do you mark that Apollo also is a demon? And (the demon) wished to bring them into temptation: (therefore) to provoke them, "the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation." [Acts 16:17] O thou accursed, thou execrable one! If then you know that it is "His way of salvation" that "they show," why do you not come out freely? But just what Simon wished, when he said, "Give me, that on whomsoever I lay my hands, he may receive the Holy Ghost" [Acts 8:19], the same did this demon: since he saw them becoming famous, here also he plays the hypocrite: by this means he thought to be allowed to remain in the body, if he should preach the same things. But if Christ "receive not testimony from man," [John 5:34], meaning John, much less from a demon. "Praise is not comely in the mouth of a sinner" [Sirach 15:9], much less from a demon. For that they preach is not of men, but of the Holy Ghost. Because they did not act in a spirit of boasting. "And Paul being grieved," etc. By their clamor and shouting they thought to alarm them (the magistrates): saying, "These men do exceedingly trouble our city." [Acts 16:18-20] What do you say? Do you believe the demon? Why not here also? He says, They are "servants of the most high God;" you say, "They exceedingly trouble our city:" he says, "They show us the way of salvation;" you say, "They teach customs which are not lawful for us to receive." [Acts 16:21] Observe, how they do not attend even to the demon, but look only to one thing, their covetousness. But observe them (Paul and Silas), how they do not answer, nor plead for themselves; (b) "For when," says he, "I am weak, then am I strong. My grace is sufficient for you, for My strength is made perfect in weakness" [2 Corinthians 12:9]: so that by reason of their gentleness also they should be admired. (a) "And the magistrates," etc., "charging the jailer to keep them safely" [Acts 16:22]: that they may be the means of a greater miracle. (c) The stricter the custody, the greater the miracle. It was probably from the wish to cut short the disturbance, that the magistrates did these things; because they saw the crowd urgent, and wished to stay their passion at the instant, therefore they inflicted the stripes: at the same time it was their wish to hear the matter, and that was why they cast them into prison and gave charge "to keep them safely." And, it says, "he made them fast in the stocks" [Acts 16:24], (το ξύλον) as we should say, the nervum (νέρβον).

What tears do not these things call for! (Think) what they suffer, while we (live) in luxury, we in theatres, we perishing and drowning (in dissolute living), seeking always idle amusement, not enduring to suffer pain for Christ, not even as far as words, not even as far as talk. These things I beseech you let us ever call to mind, what things they suffered, what things they endured, how undismayed they were, how unoffended. They were doing God's work, and suffered these things! They did not say, Why do we preach this, and God does not take our part? But even this was a benefit to them, even apart from the truth, in the thing itself; it made them more vigorous, stronger, intrepid. "Tribulation works endurance." [Romans 5:4] Then let us not seek loose and dissolute living. For as in the one case the good is twofold, that the sufferers are made strong, and that the rewards are great; so in the other the evil is twofold, that such are rendered more enervated, and that it is to no good, but only evil. For nothing can be more worthless than a man who passes all his time in idleness and luxury. For the man untried, as the saying is, is also unapproved; unapproved not only in the contests, but also in everything else. Idleness is a useless thing, and in luxury itself nothing is so unsuited to the end proposed as the leading a luxurious life: for it palls with satiety, so that neither the enjoyment of the viands is so great, nor the enjoyment of relaxation, but all becomes vapid, and runs to waste.

Then let us not seek after this. For if we will consider which has the pleasanter life, he that is toiled and hardworked, or he that lives in luxury, we shall find it to be the former. For in the first place, the bodily senses are neither clear nor sound, but dull (χαὕναι) and languid; and when those are not right, even of health there is plainly no enjoyment. Which is the useful horse, the pampered or the exercised? Which the serviceable ship, that which sails, or that which lies idle? Which the best water, the running or the stagnant? Which the best iron, that which is much used, or that which does no work? Does not the one shine bright as silver, while the other becomes all over rusty, useless, and even losing some of its own substance? The like happens also to the soul as the consequence of idleness: a kind of rust spreads over it, and corrodes both its brightness and everything else. How then shall one rub off this rust? With the whetstone of tribulations: so shall one make the soul useful and fit for all things. Else, how, I ask, will she be able to cut off the passions, with her edge turned (ἀ νακλώσης) and bending like lead? How shall she wound the devil?— And then to whom can such an one be other than a disgusting spectacle — a man cultivating obesity, dragging himself along like a seal? I speak not this of those who are naturally of this habit, but of those who by luxurious living have brought their bodies into such a condition, of those who are naturally of a spare habit. The sun has risen, has shot forth his bright beams on all sides, and roused up each person to his work: the husbandman goes forth with his spade, the smith with his hammer, and each artisan with his several instruments, and you will find each handling his proper tools; the woman also takes either her distaff or her webs: while he, like the swine, immediately at the first dawn goes forth to feed his belly, seeking how he may provide sumptuous fare. And yet it is only for brute beasts to be feeding from morning to night; and for them, because their only use is to be slaughtered. Nay, even of the beasts, those which carry burdens and admit of being worked, go forth to their work while it is yet night. But this man, rising from his bed, when the (noon-tide) sun has filled the market-place, and people are tired of their several works, then this man gets up, stretching himself out just as if he were indeed a hog in fattening, having wasted the fairest part of the day in darkness. Then he sits there for a long time on his bed, often unable even to lift himself up from the last evening's debauch, and having wasted (still) more time in this (listlessness), proceeds to adorn himself, and issues forth, a spectacle of unseemliness, with nothing human about him, but with all the appearance of a beast with a human shape: his eyes rheumy from the effect of wine, * * * while the miserable soul, just like the lame, is unable to rise, bearing about its bulk of flesh, like an elephant. Then he comes and sits in (various) places, and says and does such things, that it were better for him to be still sleeping than to be awake. If it chance that evil tidings be announced, he shows himself weaker than any girl; if good, more silly than any child; on his face there is a perpetual yawn. He is a mark for all that would do harm, if not for all men, at least for all evil passions; and wrath easily excites such a man, and lust, and envy, and all other passions. All flatter him, all pay court to him, rendering his soul weaker than it is already: and each day he goes on and on, adding to his disease. If he chance to fall into any difficulty of business, he becomes dust and ashes, and his silken garments are of no help to him. We have not said all this without a purpose, but to teach you, that none of you should live idly and at random. For idleness and luxury are not conducive to work, to good reputation, to enjoyment. For who will not condemn such a man? Family, friends, kinsfolk (will say), He is indeed a very encumbrance of the ground. Such a man as this has come into the world to no purpose: or rather, not to no purpose, but to ill purpose against his own person, to his own ruin, and to the hurt of others. But that this is more pleasant — let us look to this; for this is the question. Well then, what can be less pleasant than (the condition of) a man who has nothing to do; what more wretched and miserable? Is it not worse than all the fetters in the world, to be always gaping and yawning, as one sits in the market-place, looking at the passers by? For the soul, as its nature is to be always on the move, cannot endure to be at rest. God has made it a creature of action: to work is of its very nature; to be idle is against its nature. For let us not judge of these things from those who are diseased, but let us put the thing itself to the proof of fact. Nothing is more hurtful than leisure, and having nothing to do: indeed therefore has God laid on us a necessity of working: for idleness hurts everything. Even to the members of the body, inaction is a mischief. Both eye, if it perform not its work, and mouth, and belly, and every member that one could mention, falls into the worst state of disease: but none so much as the soul. But as inaction is an evil, so is activity in things that ought to be let alone. For just as it is with the teeth, if one eats not, one receives hurt to them, and if one eats things unfitting, it jars them, and sets them on edge: so it is here; both if the soul be inactive, and if inactive in wrong things, it loses its proper force. Then let us eschew both alike; both inaction, and the activity which is worse than inaction. And what may that be? Covetousness, anger, envyings, and the other passions. As regards these, let us make it our object to be inactive, in order that we may obtain the good things promised to us, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, world without end. Amen.

Source: Homily 35 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 16:14

Therefore we need God, who can open the heart. (God, however, opens hearts that are willing. For there are also hearts that are crippled, incapable of seeing.) … “To give heed to what was said by Paul.” The opening, then, was God’s work, the “give heed,” hers. Therefore it was both God’s doing and Paul’s. “And when she was baptized,” it says, “she sought us, saying, ‘If you have judged me …’ ” Look, as soon as she is baptized, she receives the apostles with an entreaty more earnest than Abraham’s. And she mentions no other proof but that by which she was saved. She did not say, “if you have judged me a great woman” or “if you have judged me a devout woman.” What does she say? “If you have judged me to be faithful to the Lord”—if faithful to the Lord, all the more so to you, unless you dispute it. And she did not say “stay with me” but “come to my house and stay,” thus showing the great eagerness with which she was doing this. Truly a faithful woman!

Source: HOMILIES ON THE ACTS OF THE APOSTLES 35

[AD 735] Bede on Acts 16:14

And a certain woman named Lydia, a dealer in purple, of the city of Thyatira, a worshipper of God, heard, etc. He says “a dealer in purple” meaning a seller of purple, as we also find in another translation, which in Greek is called πορφυρόπωλις. Properly, however, the woman who first believed with the Apostle preaching in Illyricum is said to be a dealer in purple. It signifies the Church, which is accustomed to sell, as it were, purple, because it does not hesitate to shed its blood for Christ, so that through this it can obtain eternal life. Indeed, purple rightly designates the shedding and color of blood, and by the property of its nature, which is made from the blood of shellfish. Lydia, however, forced the Apostle and his companions to enter her house and to stay there, because the Church received the preaching of the gospel with internal devotion of the heart, despite being rejected by the Jews.

Source: Retractions on Acts

[AD 300] Ammonius of Alexandria on Acts 16:15

Observe that instruction came first, and then, after the disciples heard the word, baptism followed. But if someone dares to say, “Behold! God saves only those whom he wants to save, he has compassion on and opens only the hearts of those he wants,” as if he were seeking to assign to God the reason why we are either saved or not saved, so that he can say that God is responsible—if he says, “Look, see how he opened the heart of Lydia,” we must reply to him, “Search the Scripture,” for he who does not search does not find what he requires. How do we say that what is said about Cornelius is by the grace of God? We answer that God opens the door to those who live a righteous life but err about faith because of the error transmitted to them by their fathers. And so Lydia too worshiped God but did not know the way in which she had to be saved, which God revealed to her through the true teaching. Therefore the text says “she was a worshiper of God.” On the other hand, if God does not open the heart of someone, he does not open it because that person is impious and receives his words in vain. For even if someone should establish the word of God through manifest proofs, just as the apostles did through signs and wonders, while he, still desiring to be a slave to his passions and wickedness, rejects the word, he is responsible for himself. In fact, God never aids someone in evil, but because of his love of goodness he joins anyone in approving what is noble. But as for what is evil, he allows each to walk in his desires: each may live for whatever he wishes.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.14

[AD 407] John Chrysostom on Acts 16:15

then look at her wisdom, how she importunes (δυσωπεἵ), the Apostles how full of humility her words are, how full of wisdom. If you have judged me faithful, she says. Nothing could be more persuasive. Who would not have been softened by these words? She did not request (or, claim) did not entreat simply: but she left them to decide, and (yet) exceedingly forced them: And she constrained us, it says, by those words. And again in a different way: for see how she straightway bears fruit, and accounts it a great gain. If you have judged me, that is, That ye did judge me is manifest, by your delivering to me such (holy) mysteries (i.e. sacraments, see p. 225, note 3): and she did not dare to invite them before this. But why was there any unwillingness on the part of Paul and those with them, that they should need to be constrained? It was either by way of calling her to greater earnestness of desire, or because Christ had said, Enquire who is worthy, and there abide. Luke 10:8 (It was not that they were unwilling), but they did it for a purpose. — And it came to pass, it says, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation.

[AD 407] John Chrysostom on Acts 16:15

Notice again the absence of pride. She was a woman, and she was lowly and a manual laborer. Note, however, that the woman was a lover of wisdom. The first evidence of this is her testimony that God called her. See how the writer of the story was not ashamed to report the habits of life.… And as for us, let us not be ashamed of these students or of any student of these things. Peter stays with the tanner, and Paul with the dealer in purple and a foreign one for that matter. Where is their pride? Therefore let us pray to God that he may open our heart. In fact God opens those hearts that want to be opened, as he can see those that are hardened. The opening is God’s part, being attentive hers: this is something that is, in fact, both human and divine.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.13

[AD 202] Irenaeus on Acts 16:16

It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy,

Source: Against Heresies Book I

[AD 220] Tertullian on Acts 16:16

In the outcasting, accordingly, when the unclean creature was upbraided with having dared to attack a believer, he firmly replied, "And in truth I did it most righteously, for I found her in my domain.

Source: De Spectaculis

[AD 258] Cyprian on Acts 16:16

But if any one is moved by this, that some of those who are baptized in sickness are still tempted by unclean spirits, let him know that the obstinate wickedness of the devil prevails even up to the saving water, but that in baptism it loses all the poison of his wickedness. An instance of this we see in the king Pharaoh, who, having struggled long, and delayed in his perfidy, could resist and prevail until he came to the water; but when he had come thither, he was both conquered and destroyed. And that that sea was a sacrament of baptism, the blessed Apostle Paul declares, saying, "Brethren, I would not have you ignorant how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea; "and he added, saying, "Now all these things were our examples." And this also is done in the present day, in that the devil is scourged, and burned, and tortured by exorcists, by the human voice, and by divine power; and although he often says. that he is going out, and will leave the men of God, yet in that which he says he deceives, and puts in practice what was before done by Pharaoh with the same obstinate and fraudulent deceit. When, however, they come to the water of salvation and to the sanctification of baptism, we ought to know and to trust that there the devil is beaten down, and the man, dedicated to God, is set free by the divine mercy. For as scorpions and serpents, which prevail on the dry ground, when cast into water, cannot prevail nor retain their venom; so also the wicked spirits, which are called scorpions and serpents, and yet are trodden under foot by us, by the power given by the Lord, cannot remain any longer in the body of a man in whom, baptized and sanctified, the Holy Spirit is beginning to dwell.

Source: Epistle LXXV

[AD 300] Ammonius of Alexandria on Acts 16:16

It should be noted that Christ was announced through demons, in which the Gentiles were believing. It was also these that gave witness and said that the apostles were servants of God, that their preaching was saving and that Jesus was God and not a mere man. That was the proclamation of the ones concerning Paul and Silas.… After the demon had repeatedly testified that the message of the apostles was saving, Paul ordered him to come out in order to demonstrate to those who believed him, that every believer was stronger than the demon, and to show that each had power both to allow the demon to stay as one subject to the believer and to release him. See how powerful the words of the servants of Christ were: as soon as they gave a command, the demons came out.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.17

[AD 735] Bede on Acts 16:16

A certain girl having a spirit of divination. What pythonic divination entails in terms of knowledge, we find in the book of Kings, where, at Saul's request, a witch summoned either the soul of Samuel or rather an unclean spirit in his stead from the underworld. This kind of magical fantasy, discovered by Apollo Pythius and named after him, is thus called. But the Hebrew name also fits, who call the Python the mouth of the abyss.

Source: Commentary on Acts

[AD 735] Bede on Acts 16:16

As we were going to prayer, a girl having a spirit of Python met us. He who mercifully gathered the believing purple seller to the members of the holy Church, soon afterward strictly judged and removed the wicked art from the pythoness proclaiming the great deeds of God with an unclean mouth. For this is the power which the holy apostles received from the Lord, when He said: "Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven" (Matthew 18). However, what I wrote in the previous book, that python could mean "mouth of the abyss" in Hebrew, I wrote because I found it in the book of Hebrew names. But let the reader know that this name is Greek and forcibly interpreted according to the Hebrew language, which even the interpreter of Hebrew names, Jerome, did not remain silent about, as if it were said "Fythona": for the Hebrews do not have the letter p, but use f instead of it in foreign words. Indeed, it should be noted that in this reading, where it is written that the girl met us, for the Latin "obviare" it is written in Greek ὑπαντῆσαι, which I thought should be mentioned, so that the reader may notice that the Lord's feast, which is called the Presentation of the Lord, took its name from this in Greek, because, when the Lord was brought to the temple, Simeon, Anna, and the other faithful and chosen ones who were there came to meet Him with devout heart and homage.

Source: Retractions on Acts

[AD 1781] Richard Challoner on Acts 16:16

A pythonical spirit: That is, a spirit pretending to divine, and tell fortunes.

[AD 253] Origen of Alexandria on Acts 16:17

Jesus our Lord does not accept witness from demons, as he said, “Be silent and come out of him.” So, in imitation of him, his apostle Paul “grieving” it says, “turned and addressed the spirit of Python, ‘I command you in the name of Jesus Christ, depart from her.’ ” Perhaps you may ask why Paul is grieving when he rebukes the spirit of Python. It had spoken no blasphemy, had it, for it says, “A woman with the spirit of Python was following Paul and his companions and kept shouting, ‘These men are servants of God the most high, and they proclaim to you the way of salvation.’ And she kept doing this for many days.” It is clear that Paul was not grieving because of blasphemy but because he considered testimony given by the spirit of Python unworthy of his message.

Source: HOMILIES ON NUMBERS 16.7.10

[AD 735] Bede on Acts 16:17

These men are servants of the Most High God. This is not a confession from the will, followed by a reward for confessing, but compelled by the fear of the Holy Spirit, the lying spirit speaks truth, not daring to hide its darkness any longer in the present light. But God says to the sinner: Why do you recount my statutes? Let us not be corrupted by the bitter honey of deceit, if he who serves falsehood sings truth, as Arator says.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 16:18

Why did the demon utter these words, and why did Paul forbid him? The one acted maliciously, the other wisely. For [Paul] did not want to make him believable. If Paul had admitted his testimony, the demon would have deceived many of the believers, since he was accepted by Paul. For this reason he allows him to say things against them, in order to establish things for him, and the demon uses agreement for the purpose of destruction. At first then, Paul did not admit him but spat upon him, not wishing to cast himself entirely upon miracles. But when the demon continued to do this for many days and pointed to their work, “These men are servants of the most high God, who proclaim to you the way of salvation,” he commanded it to come out.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 35

[AD 407] John Chrysostom on Acts 16:18

In imitation of his teacher; for so too did Christ rebuke. For he did not wish to have testimony from them. And why did the demon do this? Because he wanted to confound the order of things, to snatch away the apostles’ dignity and to persuade many to pay attention to him. If that had happened, they would have appeared trustworthy from then on and introduced their own designs. To prevent this and to forestall deceit, [Paul] silences them even though they speak the truth, so that no one should pay any attention to their lies but stop listening altogether to what they say.

Source: HOMILIES ON 1 CORINTHIANS 29.3

[AD 735] Bede on Acts 16:18

I command you in the name of Jesus Christ to come out of her. Bar-Jesus, who was an adversary of the faith, was struck blind both in physical weakness and loss of his sight. But he managed to deprive this woman, who though perverted in mind, yet spoke the truth, only of her wicked art. For it was unfitting that the word of the Gospel should be proclaimed by an unclean spirit; he commanded this one to depart and be silent, for devils must confess the Lord with trembling, not praise with joy.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 16:21

What do you say? Do you believe the demon? Does not he say here, “servants of the most high God”? You say, “They are disturbing our city.” He says that they proclaim to you a way of salvation. You say, “They are advocating customs that are not lawful for us to adopt”; see how they do not even listen to the demon but are influenced by greed.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.20-21

[AD 735] Bede on Acts 16:21

And they proclaim a custom which it is not lawful for us to receive or to observe, since we are Romans. They speak of the faith of Jesus Christ, in whose name the spirit of Python had departed. For the Romans had already decreed that no god should be accepted unless approved by the Senate.

Source: Commentary on Acts

[AD 300] Ammonius of Alexandria on Acts 16:23

This is Stephen whom Paul mentions in the first letter to the Corinthians.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.31-32

[AD 300] Ammonius of Alexandria on Acts 16:23

“They ordered the jailer to keep them securely.” Since they knew their virtue, they deceived themselves by saying, “Keep them securely.” But by doing so they testified that they were not ordinary but great men who had the power to do, through the Lord, whatever they wanted.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.23

[AD 407] John Chrysostom on Acts 16:24

(το ξύλον) as we should say, the nervum (νέρβον).

What tears do not these things call for! (Think) what they suffer, while we (live) in luxury, we in theatres, we perishing and drowning (in dissolute living), seeking always idle amusement, not enduring to suffer pain for Christ, not even as far as words, not even as far as talk. These things I beseech you let us ever call to mind, what things they suffered, what things they endured, how undismayed they were, how unoffended. They were doing God's work, and suffered these things! They did not say, Why do we preach this, and God does not take our part? But even this was a benefit to them, even apart from the truth, in the thing itself; it made them more vigorous, stronger, intrepid. Tribulation works endurance. Romans 5:4 Then let us not seek loose and dissolute living. For as in the one case the good is twofold, that the sufferers are made strong, and that the rewards are great; so in the other the evil is twofold, that such are rendered more enervated, and that it is to no good, but only evil. For nothing can be more worthless than a man who passes all his time in idleness and luxury. For the man untried, as the saying is, is also unapproved; unapproved not only in the contests, but also in everything else. Idleness is a useless thing, and in luxury itself nothing is so unsuited to the end proposed as the leading a luxurious life: for it palls with satiety, so that neither the enjoyment of the viands is so great, nor the enjoyment of relaxation, but all becomes vapid, and runs to waste.

Then let us not seek after this. For if we will consider which has the pleasanter life, he that is toiled and hardworked, or he that lives in luxury, we shall find it to be the former. For in the first place, the bodily senses are neither clear nor sound, but dull (χαὕναι) and languid; and when those are not right, even of health there is plainly no enjoyment. Which is the useful horse, the pampered or the exercised? Which the serviceable ship, that which sails, or that which lies idle? Which the best water, the running or the stagnant? Which the best iron, that which is much used, or that which does no work? Does not the one shine bright as silver, while the other becomes all over rusty, useless, and even losing some of its own substance? The like happens also to the soul as the consequence of idleness: a kind of rust spreads over it, and corrodes both its brightness and everything else. How then shall one rub off this rust? With the whetstone of tribulations: so shall one make the soul useful and fit for all things. Else, how, I ask, will she be able to cut off the passions, with her edge turned (ἀ νακλώσης) and bending like lead? How shall she wound the devil?— And then to whom can such an one be other than a disgusting spectacle— a man cultivating obesity, dragging himself along like a seal? I speak not this of those who are naturally of this habit, but of those who by luxurious living have brought their bodies into such a condition, of those who are naturally of a spare habit. The sun has risen, has shot forth his bright beams on all sides, and roused up each person to his work: the husbandman goes forth with his spade, the smith with his hammer, and each artisan with his several instruments, and you will find each handling his proper tools; the woman also takes either her distaff or her webs: while he, like the swine, immediately at the first dawn goes forth to feed his belly, seeking how he may provide sumptuous fare. And yet it is only for brute beasts to be feeding from morning to night; and for them, because their only use is to be slaughtered. Nay, even of the beasts, those which carry burdens and admit of being worked, go forth to their work while it is yet night. But this man, rising from his bed, when the (noon-tide) sun has filled the market-place, and people are tired of their several works, then this man gets up, stretching himself out just as if he were indeed a hog in fattening, having wasted the fairest part of the day in darkness. Then he sits there for a long time on his bed, often unable even to lift himself up from the last evening's debauch, and having wasted (still) more time in this (listlessness), proceeds to adorn himself, and issues forth, a spectacle of unseemliness, with nothing human about him, but with all the appearance of a beast with a human shape: his eyes rheumy from the effect of wine, * * * while the miserable soul, just like the lame, is unable to rise, bearing about its bulk of flesh, like an elephant. Then he comes and sits in (various) places, and says and does such things, that it were better for him to be still sleeping than to be awake. If it chance that evil tidings be announced, he shows himself weaker than any girl; if good, more silly than any child; on his face there is a perpetual yawn. He is a mark for all that would do harm, if not for all men, at least for all evil passions; and wrath easily excites such a man, and lust, and envy, and all other passions. All flatter him, all pay court to him, rendering his soul weaker than it is already: and each day he goes on and on, adding to his disease. If he chance to fall into any difficulty of business, he becomes dust and ashes, and his silken garments are of no help to him. We have not said all this without a purpose, but to teach you, that none of you should live idly and at random. For idleness and luxury are not conducive to work, to good reputation, to enjoyment. For who will not condemn such a man? Family, friends, kinsfolk (will say), He is indeed a very encumbrance of the ground. Such a man as this has come into the world to no purpose: or rather, not to no purpose, but to ill purpose against his own person, to his own ruin, and to the hurt of others. But that this is more pleasant— let us look to this; for this is the question. Well then, what can be less pleasant than (the condition of) a man who has nothing to do; what more wretched and miserable? Is it not worse than all the fetters in the world, to be always gaping and yawning, as one sits in the market-place, looking at the passers by? For the soul, as its nature is to be always on the move, cannot endure to be at rest. God has made it a creature of action: to work is of its very nature; to be idle is against its nature. For let us not judge of these things from those who are diseased, but let us put the thing itself to the proof of fact. Nothing is more hurtful than leisure, and having nothing to do: indeed therefore has God laid on us a necessity of working: for idleness hurts everything. Even to the members of the body, inaction is a mischief. Both eye, if it perform not its work, and mouth, and belly, and every member that one could mention, falls into the worst state of disease: but none so much as the soul. But as inaction is an evil, so is activity in things that ought to be let alone. For just as it is with the teeth, if one eats not, one receives hurt to them, and if one eats things unfitting, it jars them, and sets them on edge: so it is here; both if the soul be inactive, and if inactive in wrong things, it loses its proper force. Then let us eschew both alike; both inaction, and the activity which is worse than inaction. And what may that be? Covetousness, anger, envyings, and the other passions. As regards these, let us make it our object to be inactive, in order that we may obtain the good things promised to us, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, world without end. Amen.

[AD 407] John Chrysostom on Acts 16:24

Do you see how his power was perfected in weakness? If Paul had been freed and had shaken that building, the event would not have been so wonderful. “Therefore,” he says, “remain in chains! Let the walls be shaken from every side, and let the prisoners be freed!—so that my power may appear all the greater, when through you, the one confined and in fetters, all who are in chains are freed.” This is what amazed the jailer, that Paul, held in such constraints, was able, through prayer alone, to shake the foundations, open the doors of the prison and free all who were in chains.

Source: HOMILIES CONCERNING THE STATUES 1.16

[AD 215] Clement of Alexandria on Acts 16:25

For there is no use of a sleeping man, as there is not of a dead man. Wherefore we ought often to rise by night and bless God.

Source: Clement of Alexandria The Instructor Book II

[AD 220] Tertullian on Acts 16:25

But how" in every place," since we are prohibited (from praying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by the apostles (who, in gaol, in the audience of the prisoners, "began praying and singing to God") is not considered to have been done contrary to the precept; nor yet that which was done by Paul, who in the ship, in presence of all, "made thanksgiving to God.

Source: On Prayer

[AD 258] Cyprian on Acts 16:25

That we must never murmur, but bless God concerning all things that happen. In Job: "Say some word against the Lord, and die. But he, looking upon her, said, Thou speakest as one of the foolish women. If we have received good things from the Lord's hand, why shall we not endure evil things? In all these things which happened unto him, Job sinned not with his lips in the sight of the Lord." Also in the same place: "Hast thou regarded my servant Job? for there is none like unto him in the earth: a man without complaint: a true worshipper of God, restraining himself from all evil." Of the same thing in the thirty-third Psalm: "I will bless the Lord at all times: His praise shall ever be in my mouth." Of this same thing in Numbers: "Let their murmuring cease from me, and they shall not die." Of this same thing in the Acts of the Apostles: "But about the middle of the night Paul and Silas prayed and gave thanks to God, and the prisoners heard them." Also in the Epistle of Paul to the Philippians: "But doing all things for love, without murmurings and revilings, that ye may be without complaint, and spotless sons of God."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 300] Ammonius of Alexandria on Acts 16:25

They followed the psalmist, who says, “At midnight I will rise to confess to you.”

Source: CATENA ON THE ACTS OF THE APOSTLES 16.25

[AD 407] John Chrysostom on Acts 16:25-40

"And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. And suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately all the doors were opened, and every one's bands were loosed."

What could equal these souls? These men had been scourged, had received many stripes, they had been misused, were in peril of their lives, were thrust into the inner prison, and set fast in the stocks: and for all this they did not suffer themselves to sleep, but kept vigil all the night. Do you mark what a blessing tribulation is? But we, in our soft beds, with none to be afraid of, pass the whole night in sleep. But belike this is why they kept vigil, because they were in this condition. Not the tyranny of sleep could overpower them, not the smart of pain could bow them, not the fear of evil east them into helpless dejection: no, these were the very things that made them wakeful: and they were even filled with exceeding delight. "At midnight," it says, "and the prisoners listened to them:" it was so strange and surprising! "And suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately, all the doors were opened, and every one's bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, drew out his sword, and would have killed himself, supposing that the prisoners had been fled." [Acts 16:27] There was an earthquake, that the keeper should be roused from sleep, and the doors flew open, that he should wonder at what had happened: but these things the prisoners saw not: otherwise they would all have fled: but the keeper of the prison was about to slay himself, thinking the prisoners were escaped. "But Paul cried with a loud voice, saying, Do yourself no harm: for we are all here" [Acts 16:28] (b) "Then he called for lights, and sprang in, and came trembling, and fell down before Paul and Silas; and brought them out, and said, Sirs, what must I do to be saved?" (v. 29, 30.) Do you mark how the wonder overpowered him? (a) He wondered more at Paul's kindness; he was amazed at his manly boldness, that he had not escaped when he had it in his power, that he hindered him from killing himself. (c) "And they said, believe in the Lord Jesus Christ, and you shall be saved, and your house. And they spoke unto him the word of the Lord, and to all that were in his house." (v. 31, 35) and (so) immediately gave proof of their kindness towards him. "And he took them the same hour of the night and washed their stripes; and was baptized, he and all his, straightway." [Acts 16:33] He washed them, and was himself baptized, he and his house. "And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. And when it was day, the magistrates sent the sergeants, saying, Let those men go." (v. 34, 35.) It is likely the magistrates had learned what had happened, and did not dare of themselves to dismiss them. "And the keeper of the prison told these words to Paul, saying, the magistrates have sent to let you go: now therefore depart, and go in peace. But Paul said to them, they have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust as out privily? Nay verily; but let them come themselves and fetch us out. And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed." [Acts 16:36-40] Even upon the declaration of the magistrates Paul does not go out, but for the sake both of Lydia and the rest he puts them in fear: that they may not be supposed to have come out upon their own request, that they may set the rest in a posture of boldness. The impeachment was twofold: that "being Romans," and "uncondemned," they had openly cast them into prison. You see that in many things they took their measures as men.

(Recapitulation) "And at midnight," etc. [Acts 16:25] Let us compare, beloved, with that night these nights of ours, with their revellings, their drunkenness, and wanton excesses, with their sleep which might as well be death, their watchings which are worse than sleep. For while some sleep without sense or feeling, others lie awake to pitiable and wretched purpose, plotting deceits, anxiously thinking about money, studying how they may be revenged upon those who do them wrong, meditating enmity, reckoning up the abusive words spoken during the day: thus do they rake up the smouldering embers of wrath, doing things intolerable. Mark how Peter slept. [Acts 12:6] Both there, it was wisely ordered (that he should be asleep); for the Angel came to him, and it behooved that none should see what happened; and on the other hand it was well ordered here (that Paul should be awake), in order that the keeper of the prison might be prevented from killing himself. "And suddenly there was a great earthquake." [Acts 16:26] And why did no other miracle take place? Because this was, of all others, the thing sufficient for his conversion, seeing he was personally in danger: for it is not so much miracles that overpower us, as the things which issue in our own deliverance. That the earthquake should not seem to have come of itself, there was this concurrent circumstance, bearing witness to it: "the doors were opened, and all their bonds were loosed." And it appears in the night-time; for the Apostles did not work for display, but for men's salvation. "And the keeper of the prison," etc. [Acts 16:27] The keeper was not an evil-disposed man that he "thrust them into the inner prison," [Acts 16:24] was because of his "having received such a command," not of himself. The man was all in a tumult of perturbation. "What shall I do to be saved?" he asks. Why not before this? Paul shouted, until he saw, and is beforehand with him saying, "We are all here. And having called for lights," it says, "he sprang in, and fell down at the feet" of the prisoner; he, the prison keeper, saying, "Sirs, what must I do to be saved?" [Acts 16:28-30] Why, what had they said? Observe, he does not, on finding himself safe, think all is well; he is overcome with awe at the miraculous power.

Do you mark what happened in the former case, and what here? There a girl was released from a spirit, and they cast them into prison, because they had liberated her from the spirit. Here, they did but show the doors standing open, and it opened the doors of his heart, it loosed two sorts of chains; that (prisoner) kindled the (true) light; for the light in his heart was shining. "And he sprang in, and fell before them;" and he does not ask, How is this? What is this? But straightway he says, "What must I do to be saved?" What then answers Paul? "Believe in the Lord Jesus Christ, and you shall be saved, you and your house." [Acts 16:31] For this above all, wins men: that one's house also should be saved. "And they spoke the word to him, and to all that were in his house. And he took them the same hour of the night, and washed their stripes," etc. (v. 32, 33), washed them and was washed: those he washed from their stripes, himself was washed from his sins: he fed and was fed. "And rejoiced," it says: although there was nothing but words only and good hopes: having believed in God with all his house [Acts 16:34]: this was the token of his having believed— that he was released of all. What worse than a jailer, what more ruthless, more savage? He entertained them with great honor. Not, because he was safe, he made merry, but, having believed God. (a) "Believe in the Lord," said the Apostle: therefore it is that the writer here says, "Having believed. — (d) Now therefore," it says, "depart, and go in peace" [Acts 16:36]: that is, in safety, fearing no man. (b) "But Paul said to them" [Acts 16:37]: that he may not seem to be receiving his liberty as one condemned, and as one that has done wrong: therefore it is that he says, "Having openly beaten us uncondemned," etc.— that it may not be matter of grace on their part. (e) And besides, they wish the jailer himself to be out of danger, that he may not be called to account for this afterwards. And they do not say, "Having beaten us," who have wrought miracles: for they (the magistrates) did not even heed these: but, that which was most effectual to shake their minds, "uncondemned, and being Romans." (c) Observe how diversely grace manages things: how Peter went out, how Paul, though both were Apostles. "They feared," [Acts 16:38] it says: because the men were Romans, not because they had unjustly cast them into prison, "And besought them to depart out of the city" [Acts 16:39]: begged them as a favor. And they went to the house of Lydia, and having confirmed her, so departed. For it was not right to leave their hostess in distress and anxiety. But they went out, not in compliance with the request of those rulers, but hasting to the preaching: the city having been sufficiently benefited by the miracle: for it was fit they should not be there any longer. For in the absence of them that wrought it, the miracle appeared greater, itself crying out more loudly: the faith of the jailer was a voice in itself. What equal to this? He is put in bonds, and looses, being bound: looses a twofold bond: him that bound him, he looses by being bound. These are indeed works of (supernatural) grace.

(f) Let us constantly bear in mind this jailer, not the miracle: how, prisoner as he was (the Apostle), persuaded his jailer. What say the heathen? "And of what things," say they, "was such a man as this to be persuaded — a vile, wretched creature, of no understanding, full of all that is bad and nothing else, and easily brought over to anything? For these, say they, are the things, a tanner, a purple-seller, an eunuch, slaves, and women believed." This is what they say. What then will they be able to say, when we produce the men of rank and station, the centurion, the proconsul, those from that time to the present, the rulers themselves, the emperors? But for my part, I speak of something else, greater than this: let us look to these very persons of no consideration. "And where is the wonder?" say you. Why, this, I say, is a wonder. For, if a person be persuaded about any common things, it is no wonder: but if resurrection, a kingdom of heaven, a life of philosophic self-command, be the subjects, and, discoursing of these to persons of mean consideration, one persuades them, it will be more wonderful than if one persuaded wise men. For when there is no danger attending the things of which one persuades people, then (the objector) might with some plausibility allege want of sense on their part: but when (the preacher) says — to the slave, as you will have it — "If you be persuaded by me, it is at your peril, you will have all men for your enemies, you must die, you must suffer evils without number," and yet for all this, convinces that man's soul, there can be no more talk here of want of sense. Since, if indeed the doctrines contained what was pleasant, one might fairly enough say this: but if, what the philosohers would never have chosen to learn, this the slave does learn, then is the wonder greater. And, if you will, let us bring before us the tanner himself, and see what were the subjects on which Peter conversed with him: or if you will, this same jailer. What then said Paul to him? "That Christ rose again," say you; "that there is a resurrection of the dead, and a kingdom: and he had no difficulty in persuading him, a man easily led to anything." How? Said he nothing about the mode of life; that he must be temperate, that he must be superior to money, that he must not be unmerciful, that he must impart of his good things to others? For it cannot be said, that the being persuaded to these things also was from the want of power of mind; no, to be brought to all this required a great soul. For be it so, that as far as the doctrines went, they were rendered more apt to receive these by their want of intelligence: but to accept such a virtuous, self-denying rule of life, how could that be owing to any defect of understanding? So that the less understanding the person may have, if nevertheless he is persuaded to things, to which even philosophers were unable to persuade their fellow philosophers, the greater the wonder — when women and slaves are persuaded of these truths, and prove it by their actions, of which same truths the Platos and all the rest of them were never able to persuade any man. And why say I, "any man?" Say rather, not themselves even: on the contrary, that money is not to be despised, Plato persuaded (his disciples) by getting, as he did, such an abundance of property, and golden rings, and goblets; and that the honor to be had from the many is not to be despised, this Socrates himself shows, for all that he may philosophize without end on this point: for in everything he did, he had an eye to fame. And if you were conversant with his discourses, I might go at great length into this subject, and show what a deal of insincerity (εἰρωνείαν) there was in them — if at least we may believe what his disciple says of him — and how that all his writings have their ground-work in vainglory. But, leaving them, let us direct the discourse to our own selves. For besides the things that have been said, there is this also to be added, that men were persuaded of these things to their own peril. Be not thou therefore shameless, but let us think over that night, the stocks, and the hymns of praise. This let us also do, and we shall open for ourselves — not a prison, but — heaven. If we pray, we shall be able even to open heaven. Elias both shut and opened heaven by prayer. [James 5:17] There is a prison in heaven also. "Whatsoever," He says, "you shall bind on earth, shall be bound in heaven." [Matthew 16:19] Let us pray by night, and we shall loose these bonds. For that prayers loose sins, let that widow convince us, let that friend convince us, who at that untimely hour of the night persists and knocks [Luke 11:5]: let Cornelius convince us, for, "your prayers," it says, "and your alms have come up before God." [Acts 10:4] Let Paul convince us, who says, "Now she that is a widow indeed and desolate, trusts in God, and continues in supplications night and day." [1 Timothy 5:5] If he speaks thus of a widow, a weak woman, much more would he of men. I have both before discoursed to you on this, and now repeat it: let us arouse ourselves during the night: though thou make not many prayers, make one with watchfulness, and it is enough, I ask no more: and if not at midnight, at any rate at the first dawn. Show that the night is not only for the body, but also for the soul: do not suffer it to pass idly, but make this return to your Master: nay rather (the benefit) itself returns to you. Say, if we fall into any difficult strait, to whom do we not make request? And if we soon obtain our request, we breathe freely again. What a boon were it for you, to have a friend to go to with your request, who shall be ready to take it as a kindness, and to be obliged to you for your asking? What a boon, not to have to go about and seek one to ask of, but to find one ready? To have no need of others through whom you may solicit? What could be greater than this? Since here is One who then does most, when we make not our requests of others than Himself: just as a sincere friend then most complains of us for not trusting in his friendship, when we ask of others to make request to him. Thus also let us act. "But what," you will ask, "if I should have offended Him?" Cease to give offense, and weep, and so draw near to Him, and you will quickly render Him propitious as to your former sins. Say only, I have offended: say it from your soul and with a sincere mind, and all things are remitted to you. Thou dost not so much desire your sins to be forgiven, as He desires to forgive you your sins. In proof that thou dost not so desire it, consider that you have no mind either to practice vigils, or to give your money freely: but He, that He might forgive our sins, spared not His Only-begotten and True Son, the partner of His throne. Do you see how He more desires to forgive you your sins (than thou to be forgiven)? Then let us not be slothful, nor put off this any longer. He is merciful and good: only let us give Him an opportunity.

And (even) this (He seeks), only that we may not become unprofitable, since even without this He could have freed us from them: but like as we (with the same view) devise and arrange many things for our servants to do, so does He in the matter of our salvation. "Let us anticipate His face with thanksgiving." [Psalm 95:2. "Let us come before His presence." E.V., since He is good and kind. But if you call not upon Him, what will He do? Thou dost not choose to say, Forgive; you will not say it from your heart, but with your mouth only. What is it, to call in truth? (To call) with purpose of heart, with earnestness, with a sincere mind; just as men say of perfumes, "This is genuine, and has nothing spurious," so here. He who truly calls on Him, he who truly prays to Him, continually attends to it, and desists not, until he obtain (his request): but he who does it in a merely formal manner (ἀ φοσιούμενος), and even this only by way of fulfilling a law, does not call in truth. Whosoever you are, say not only, "I am a sinner," but be earnest also to rid yourself of this character; say not this only, but also grieve. If you grieve, you are in earnest: if you are not in earnest, you grieve not: if you grieve not, you trifle. What sort of man is he who shall say, "I am sick," and not to do all to be freed from his sickness? A mighty weapon is Prayer. "If you," says the Lord, "know how to give good gifts to your children, how much more your Father?" [Luke 11:13] Then wherefore are you unwilling to approach Him? He loves you, He is of more power than all besides. Both willing is He and able, what is there to hinder? Nothing. But then, on our part, let us draw near with faith, draw near, offering the gifts that He desires, forgetfulness of wrongs, kindness, meekness. Though thou be a sinner, with boldness shall you ask of Him forgiveness of your sins, if you can show that this has been done by yourself: but though thou be righteous, and possess not this virtue of forgetfulness of injuries, you are none the better for it. It cannot be that a man who has forgiven his neighbor should not obtain perfect forgiveness: for God is beyond comparison more merciful than we. What do you say? If you say, "I have been wronged, I have subdued my anger, I have endured the onset of wrath because of Your command, and dost Thou not forgive?" Full surely He will forgive: and this is plain to all. Therefore let us purge our soul from all resentment. This is sufficient for us, in order that we may be heard; and let us pray with watching and much perseverance, that having enjoyed His bountiful mercy, we may be found worthy of the good things promised, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, world without end. Amen.

Source: Homily 36 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 16:25

Who is equal to these souls? After being whipped they received numerous blows and underwent insults and extreme dangers. While fastened in stocks in the innermost cell, they stayed awake not wanting to fall asleep. Do you see how great the affliction of the righteous is? We sleep in soft beds without any fear throughout the night. Maybe they stayed awake because they were in this state. The tyrant sleep did not catch them, pain did not bend them, fear did not make them dispirited, but these things spurred them on even more.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.25

[AD 407] John Chrysostom on Acts 16:25

Let us set against that night these nights of revelry, drunkenness and wanton excesses, when sleep is no different from death and sleeplessness worse than sleep. For while some people sleep without sense or feeling, others lie awake to pitiful and wretched purpose, weaving treacherous plots, scheming for money, struggling to ward off those who wrong them, nursing hatred, counting up words of abuse spoken during the day. Thus they stoke the fire of their wrath, working up unbearable things. Look how Peter slept. It was part of the divine plan. For the angel came to him and it was necessary that no one should see what happened. Likewise here, it was well that Paul was awake: he prevented the jailer from killing himself.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 36

[AD 538] Severus of Antioch on Acts 16:25

You see, the holy Scripture clearly states that they sang hymns, not only in their hearts but also in order to be heard, as is written in the Psalms: “With my voice I cried to the Lord, with my voice I was in need before God.” After the great fame of their actions it was necessary to offer the sacrifices of praise for everything to God, that is, “the fruit of the lips, which confess his name,” as Paul says. David expresses the same saying, “By praising I invoke the Lord, and I will be saved from my enemies.”

Source: CATENA ON THE ACTS OF THE APOSTLES 16.25

[AD 585] Cassiodorus on Acts 16:25

"And at midnight, Paul and Silas praying, praised the Lord." When Paul and Silas, thrown into custody, were chanting praises to the Lord at midnight, suddenly there was a great earthquake, such that the foundations of the prison were shaken. All the doors were opened, and the bonds of all the bound prisoners were loosed. When the keeper of the prison realized this, he drew his sword and would have killed himself; but Paul cried out to him with a loud voice not to lay violent hands on himself, since the prisoners entrusted to his charge could be found right there. The keeper, having kindled a light, indeed found there all the men that he sought. Then, falling down at the feet of the apostles, he implored to be saved. Hearing the word of the Lord, he believed, and he is known to have been baptized with his entire household. He brought the apostles to his own dwelling, smeared their stripes with ointment and refreshed them with a table laid for them; and he was overjoyed to have, with his entire household, obtained the grace of Christ. The magistrates too were perturbed by the earthquake, and commanded that the apostles be let out of custody. Paul replied: "Since we are Romans and, though innocent, are suffering the bonds of prison, we cannot come out secretly, unless they who commanded such injustices come themselves to throw us out."

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 16:25

And at midnight Paul and Silas were worshiping God, saying a hymn, and so forth. The devotion of the apostolic heart and the power of prayer are expressed together, as both they sang hymns in the depth of the prison, and their praise shook the ground of the prison, and struck its foundations, and opened the gates, and finally released the chains of the prisoners themselves. Alternatively: Whoever among the faithful considers it all joy when he falls into various temptations (James 1), and willingly glories in his infirmities, that the power of Christ may dwell in him (2 Cor. 12), with Paul and Silas, hymns amidst the prison's darkness, and with the Psalmist sings to the Lord: You are my refuge from the oppression that surrounds me, my exultation (Psalm 31).

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 16:26

And why did no other miracle take place? Because this especially was enough to convert him and make him believe, since he himself would have been in danger, if this had not happened. For it is not so much miracles that convince us as things that come to our salvation. Lest the earthquake should seem to have occurred of its own accord, this12 follows and bears witness to it. And it appeared at night; for the apostles did not work for display but for people’s salvation.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 36

[AD 407] John Chrysostom on Acts 16:26

The prison shook to disrupt the mindset of the faithless, to set the prison guard free and to proclaim the word of God.… You see how the nature of shackles destroys the shackles, for just as the death of the Lord put death to death, so also the shackles of Paul set the captives free, shook the prison, opened the doors. And yet this is not the nature of shackles, but they do the opposite—they hold the prisoner in security, they do not open up the walls for him. But while the simple nature of shackles is not this, the nature of these shackles is such because of Christ.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.26-28

[AD 407] John Chrysostom on Acts 16:28

For whom did that event happen at midnight? And for whom was it accompanied by an earthquake? Listen to God’s dispensation and be filled with wonder! The chains were loosed and the doors opened. But this event happened for the jailer alone. It was not for show but salvation. That the prisoners did not know they were freed is clear from what Paul says …, “He cried out with a loud voice and said, ‘Do not harm yourself, for we are all here.’ ” They would not have stayed within if they had known that the doors had been opened and they had been freed. Those who break through walls, leap over roofs and eaves and dare anything even when they are bound would have not tolerated staying when their chains had been loosed and the doors had been opened and the jailer sleeping.… And the imprisoned are usually bound during the night, and not during the day. With much care, therefore, he was able to see them carefully bound again and sleeping. If these things had been done during the day, there would have been a big riot. Why was the prison shaken by the earthquake? In order that the jailer might get up to see that spectacle: only he was worthy of salvation.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.25

[AD 300] Ammonius of Alexandria on Acts 16:29

From this event it can be established that the faith of people is something in their power. See how, after such a fright, only the jailer believed. And yet, most of all, those imprisoned should have been moved to believe, since they had experienced a greater wonder when they saw their iron chains suddenly broken. Being foolish, they were frightened at the moment when the foundations of the prison were shaken and the doors were opened. But being despisers of God, after such a sign, they forgot what had happened, so that they did not speak to the jailer or to anyone about the terror that had happened. For, no doubt, had they heard from the jailer or from the followers of Paul the reason for such a wonder, they would perhaps have been converted. I think that a similar event happened in hell, when our Lord Jesus Christ, the Word of God, descended there tasting death for a brief time. The foundations of the earth were shaken and the chains of all were loosed. Whoever went to meet the Savior and believed in him was saved like the jailer and his house. Whoever rejected him and did not endeavor to investigate the strange miracle stayed in hell. Just as those who followed Paul, after the chains were loosed, came out of the prison in the morning, so Christ, coming back from hell in the dark of earliest morning and having been freed—as it was not fitting for him, being God, to be held by death—arose, and in the first place appeared to his faithful disciples and the women around Mary, and comforted them and confirmed them in faith by saying, “Take heart.” He was then assumed into heaven, where he remains with God his Father. Likewise, the followers of Silas, who came out of the prison, visited Lydia and the brothers and departed.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.29-30

[AD 407] John Chrysostom on Acts 16:30

Observe, he did not respond because he had been saved, but because he was astonished by their virtue. Do you see what happened in the earlier case and what happened here? Earlier a girl was released from a spirit and they threw them in jail, because they had freed her from the demon. Here they only showed him the doors opened, and it opened the doors of his heart, loosened the double chains and kindled the light. For the light in his heart was bright. “And he rushed in and fell before them,” and he did not ask, “How did this happen? What happened?” Instead, right away he says, “What must I do to be saved?” And what does Paul answer? “Believe in the Lord Jesus, and you will be saved,” he says, “you and your household.” This especially draws men, that their household too will be saved. “And they spoke the word to him and to all that were in his house.” He washed them and was washed. He washed their wounds; he himself was washed of his sins. He fed and was fed. “And he rejoiced,” it says. And yet it was nothing but words alone and good hope. This was a sign of his having believed, that he was released from all. What is worse than a jailer? What more savage, more ruthless? Nevertheless it was with great honor that [the jailer] received them. It was not when he was saved that he rejoiced but when “he had believed in God.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 36

[AD 407] John Chrysostom on Acts 16:33

Let us remember the jailer throughout, not the miracle. What do the Gentiles say? How did he, a prisoner, persuade his jailer? And the man who had to be persuaded, what was he but defiled, wretched, of no understanding, full of ten thousand ills and easily led? Still more, the Gentiles claim this as well. For who, except a tanner, a seller of purple, a eunuch, a jailer, slaves and women, believed? What will they be able to say when we produce also men of rank and station, the centurion, the proconsul, those from that time to the present, the rulers themselves, the emperors? But for my part, I speak of something else, something greater than this. Let us take a look at these lowly people. “And what is the wonder?” you ask. It is this. For if someone is persuaded of any old thing, it is no wonder. But when he speaks to lowly people about resurrection, about the kingdom of heaven and about a life of devotion, and he persuades them, it is more wonderful than if he persuades wise people. For if there is no danger and someone persuades them, it is justifiable to point to a lack of understanding. But when he speaks to the slave, “If you are persuaded by me, you do so at your own peril. You will have all people for enemies; you must die and suffer ten thousand wrongs,” if even so he wins that person’s soul, it is no longer due to a lack of understanding. For if the doctrines had contained pleasure, it would be possible to say so. But if, what the philosophers would not have chosen to learn, this the slave learns, greater is the wonder. If you please, let us bring before us the tanner himself and review the words Peter spoke to him. Or, if you would rather, let us look at this jailer. What did Paul say to him? “Christ is risen,” “there is a resurrection of the dead,” “there is a kingdom.” And he easily persuaded one who was easily led. What then? Did he speak nothing of life, that he must be temperate, that he must be superior to money, that he must not be cruel, that he must give his goods to others? Indeed, being persuaded of these things was not indicative of a deficit in understanding but of a truly great soul. Let it be that, as far as the doctrines are concerned, it is because of their lack of understanding that they are more apt to accept them. But to accept such a life of true devotion, what sort of a deficit in understanding is that?

Source: HOMILIES ON THE ACTS OF THE APOSTLES 36

[AD 735] Bede on Acts 16:33

He washed their wounds, and he was baptized himself. A beautiful variety of events. Those whose wounds of injuries he washed, by them he lost his own wounds.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 16:34

this was the token of his having believed— that he was released of all. What worse than a jailer, what more ruthless, more savage? He entertained them with great honor. Not, because he was safe, he made merry, but, having believed God. (a) Believe in the Lord, said the Apostle: therefore it is that the writer here says, Having believed. — (d) Now therefore, it says, depart, and go in peace

[AD 735] Bede on Acts 16:35

And when it was day, the magistrates sent officers. Officers were called those who were in charge of punishing the guilty. Hence in Greek they are called ῥαβδοῦχοι, from the rod, because the Greeks call a rod ῥάβδον, of which Hilary mentions in the exposition of the Apostle's sentence, saying: "What do you want? Shall I come to you with a rod, or in a spirit of gentleness?" (1 Corinthians 4)? Was Paul inquiring whether he had praetorian power to threaten with the rod, and to be present at the Church of Christ with the office of an officer?

Source: Retractions on Acts

[AD 407] John Chrysostom on Acts 16:36

that is, in safety, fearing no man. (b) But Paul said unto them

[AD 325] Lucius Caecilius Firmianus Lactantius on Acts 16:37

What can I here deplore in so great a crime? or in what words can I lament such great wickedness? For we are not relating the crucifixion of Gavius,

[AD 585] Cassiodorus on Acts 16:38

"And the serjeants told these words to the magistrates," etc. When they heard the words of the apostles, the magistrates were very afraid, because the apostles had called themselves innocent Romans sent to prison. Going to the apostles, they besought them to depart unhurt out of their city. Having done so, the apostles came to Lydia and told their brethren, in order, what great things the Lord had granted them. Moving on from there, they came to Thessalonica, where, entering the synagogue, Paul explained to them that, according to the holy Scriptures, the Lord Christ was to suffer for our salvation and quickly to rise again after three days. Many among the people and several noble women, believing in this, are shown to have joined the apostles' faith. The Jews, under the influence of envy, stirred up an uproar and expelled them. Coming to the synagogue, they discussed in their usual manner. The noble people there examined the divine Scriptures very carefully, and a great part of them believed in the Lord Christ.

Source: Complexiones on the Acts of the Apostles

[AD 300] Ammonius of Alexandria on Acts 16:40

How great was their modesty and charity! Paul and Silas would not have put up with leaving, even though they had been dismissed by the magistrates, if they had not been able to go to the poor woman and the others, whom they called brothers, and made themselves their equals.

Source: CATENA ON THE ACTS OF THE APOSTLES 16.40

[AD 407] John Chrysostom on Acts 16:40

They departed, not in obedience to the magistrates, but hastening to the work of preaching. For the city had been sufficiently benefited by the miracle. It was necessary that they remain no longer. For the miracle seems greater in the absence of those who worked it; it speaks louder by itself. The faith of the jailer was a voice in itself. What can equal this? He is put in chains and he loosens, though in chains, a twofold bond. He who put him in chains he releases by being in chains. Truly these are works of grace.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 36