Bible Verses and Early Church Commentary | Historical Christian Faith

¹ And when they were escaped, then they knew that the island was called Melita. ² And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. ³ And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. ⁴ And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. ⁵ And he shook off the beast into the fire, and felt no harm. ⁶ Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. ⁷ In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. ⁸ And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him. ⁹ So when this was done, others also, which had diseases in the island, came, and were healed: ¹⁰ Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary. ¹¹ And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. ¹² And landing at Syracuse, we tarried there three days. ¹³ And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli: ¹⁴ Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. ¹⁵ And from thence, when the brethren heard of us, they came to meet us as far as Appiiforum, and The three taverns: whom when Paul saw, he thanked God, and took courage. ¹⁶ And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him. ¹⁷ And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. ¹⁸ Who, when they had examined me, would have let me go, because there was no cause of death in me. ¹⁹ But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of. ²⁰ For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain. ²¹ And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee. ²² But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against. ²³ And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. ²⁴ And some believed the things which were spoken, and some believed not. ²⁵ And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, ²⁶ Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: ²⁷ For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. ²⁸ Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. ²⁹ And when he had said these words, the Jews departed, and had great reasoning among themselves. ³⁰ And Paul dwelt two whole years in his own hired house, and received all that came in unto him, ³¹ Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

[AD 339] Eusebius of Caesarea on Acts 28:1

“And they shall be scattered on the merchant ships of foreigners and together plunder the sea.” For they, in their wanderings among the nations, had to make use of the passage through the sea, just as though they were flying on it, they made a swift course through the sea so that they might proclaim the gospel to most nations in a short time. Sometimes they went by foot, sometimes through the sea, but instead of employing Jewish ship captains, they hired those who had received the message of Christ. At the same time, they plundered the sea, that is the islands, through which they passed and made known to their inhabitants the salvific teaching. So you may understand this passage, here is one example. The apostle Paul, being one of those whom this passage prophesies, took a course through the sea on his way to Rome, and when he was shipwrecked on the island called Malta he worked a miracle of great astonishment to the inhabitants, and by healing the physically ill, he so amazed the onlookers that he plundered many and drew them to the salvific teaching.

Source: COMMENTARY ON ISAIAH 1.63

[AD 407] John Chrysostom on Acts 28:1-17

"And the barbarous people showed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand."

"Showed," he says, "no little kindness to us — barbarians" (as they were )— "having kindled a fire:" else it were of no use that their lives be saved, if the wintry weather must destroy them. Then Paul having taken brushwood, laid it on the fire. See how active he is; observe how we nowhere find him doing miracles for the sake of doing them, but only upon emergency. Both during the storm when there was a cause he prophesied, not for the sake of prophesying, and here again in the first instance he lays on brushwood:— nothing for vain display, but (with a simple view) to their being preserved, and enjoying some warmth. Then a viper "fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he has escaped the sea, yet vengeance suffers not to live." [Acts 28:4] Well also was this permitted, that they should both see the thing and utter the thought, in order that, when the result ensued, there might be no disbelieving the miracle. Observe their good feeling (towards the distressed), in saying this (not aloud, but) among themselves — observe (also) the natural judgment clearly expressed even among barbarians, and how they do not condemn without assigning a reason. And these also behold, that they may wonder the more. "And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god." (v. 5, 6.) They expected him, it says, to fall down dead: and again, having seen that nothing of the kind happened to him, they said, He is a god. Again viz. as in Acts 14:11], another excess on the part of these men. "In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him." (v. 7, 8.) Behold again another hospitable man, Publius, who was both rich and of great possessions: he had seen nothing, but purely out of compassion for their misfortune, he received them, and took care of them. So that he was worthy to receive kindness: wherefore Paul as a requital for his receiving them, "healed him. So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they laded us with such things as were necessary" (v. 9, 10), both us and the rest. See how when they were quit of the storm, they did not become more negligent, but what a liberal entertainment was given to them for Paul's sake: and three months were they there, all of them provided with sustenance. See how all this is done for the sake of Paul, to the end that the prisoners should believe, and the soldiers, and the centurion. For if they were very stone, yet from the counsel they heard him giving, and from the prediction they had heard him making, and from the miracles they knew him to have wrought, and from the sustenance they by his means enjoyed, they must have got a very high notion of him. See, when the judgment is right, and not preoccupied by some passion, how immediately it gets right judgings, and gives sound verdicts. "And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. And landing at Syracuse, we tarried there three days. And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli: where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns: whom when Paul saw, he thanked God, and took courage." [Acts 28:11-15] Already the preaching has reached to Sicily: see how it has run through (even to those lands): at Puteoli also they found some: others also came to meet them. Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds. But observe also how Paul himself also was affected after the manner of men. For it says, "he took courage, when he saw the brethren." Although he had worked so many miracles, nevertheless even from sight he received an accession (of confidence). From this we learn, that he was both comforted after the manner of men, and the contrary. "And when we came to Rome, Paul was suffered to dwell by himself with a soldier that kept him." [Acts 28:16] Leave was given him to dwell by himself. No slight proof this also of his being held in much admiration: it is clear they did not number him among the rest. "And it came to pass, that after three days he called together them that were the chief of the Jews." After three days he called the chief of the Jews, that their ears might not be preoccupied. And what had he in common with them? For they would not (else) have been like to accuse him. Nevertheless, it was not for this that he cared; it was for the teaching that he was concerned, and that what he had to say might not offend them.

(Recapitulation.) "And the barbarians," etc. [Acts 28:2] The Jews then, beholding all the many miracles they did, persecuted and harassed (Paul); but the barbarians, who had seen none, merely on the ground of his misfortune, were kind to him.— "No doubt," say they, "this man is a murderer:" [Acts 28:4]. They do not simply pronounce their judgment, but say, "No doubt," (i.e.) as any one may see "and vengeance," say they, "suffers him not to live." Why then, they held also the doctrine of a Providence, and these barbarians were far more philosophic than the philosophers, who allow not the benefit of a Providence to extend to things "below the moon:" whereas (these barbarians) suppose God to be present everywhere, and that although a (guilty) man may escape many (a danger), he will not escape in the end. And they do not assail him immediately, but for a time respect him on account of his misfortune: nor do they openly proclaim their surmise, but speak it "among themselves: a murderer;" for the bonds led them to suspect this. "They showed no small kindness," and yet (some of them) were prisoners. Let those be ashamed that say, Do not do good to those in prison: let these barbarians shame us; for they knew not who these men were, but simply because they were in misfortune (they were kind): thus much they perceived, that they were human beings, and therefore they considered them to have a claim upon their humanity. "And for a great while," it says, "they expected that he would die." [Acts 28:6] But when he shook his hand, and flung off the beast, then they saw and were astonished. And the miracle did not take place suddenly, but the men went by the length of time, "after they had looked a great while," so plainly was there no deceit, no haste here (συναρπαγή). "Publius," it says, "lodged them courteously" [Acts 28:7]: two hundred and seventy-six persons. Consider how great the gain of his hospitality: not as of necessity, not as unwilling, but as reckoning it a gain he lodged them for three days: thereafter having met with his requital, he naturally honored Paul much more, when the others also received healing. "Who also," it says, "honored us with many honors" [Acts 28:10]: not that he received wages, God forbid; but as it is written, "The workman is worthy of his meat. And when we departed, they laded us with such things as were necessary." [Matthew 10:10] It is plain that having thus received them, they also received the word of the preaching: for it is not to be supposed, that during an entire three months they would have had all this kindness shown them, had these persons not believed strongly, and herein exhibited the fruits (of their conversion): so that from this we may see a strong proof of the great number there was of those that believed. Even this was enough to establish (Paul's) credit with those (his fellow-voyagers). Observe how in all this voyage they nowhere touched at a city, but (were cast) on an island, and passed the entire winter (there, or) sailing — those being herein under training for faith, his fellow-voyagers, I mean. (a) "And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux." [Acts 28:11] Probably this was painted on it: so addicted were they to their idols. (d) "And when the south wind blew, we came the next day to Puteoli: where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome." (v. 13, 14.) (b) Observe them tarrying a while, and again hasting onwards. (e) "And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns" [Acts 28:15]: not fearing the danger. (c) Paul therefore was now so much respected, that he was even permitted to be by himself: for if even before this they used him kindly, much more would they now. (g) "He was suffered," it says, "to dwell by himself, with a soldier that kept him." [Acts 28:16] That it might not be possible for any plot to be laid against him there either — for there could be no raising of sedition now. So that in fact they were not keeping Paul in custody, but guarding him, so that nothing unpleasant should happen: for it was not possible now, in so great a city, and with the Emperor there, and with Paul's appeal, for anything to be done contrary to order. So surely is it the case, that always through the things which seem to be against us, all things turn out for us. "With the soldier" — for he was Paul's guard. "And having called together the chief of the Jews" [Acts 28:17], he discourses to them, who both depart gainsaying, and are taunted by him, yet they dare not say anything: for it was not permitted them to deal with his matter at their own will. For this is a marvellous thing, that not by the things which seem to be for our security, but by their very opposites, all comes to be for us. And that you may learn this — Pharaoh commanded the infants to be cast into the river. [Exodus 1:22] Unless the infants had been cast forth, Moses would not have been saved, he would not have been brought up in the palace. When he was safe, he was not in honor; when he was exposed, then he was in honor. But God did this, to show His riches of resource and contrivance. The Jew threatened him, saying, "Would you kill me?" [Exodus 1:14] and this too was of profit to him. It was of God's providence, in order that he should see that vision in the desert, in order that the proper time should be completed, that he should learn philosophy in the desert, and there live in security. And in all the plottings of the Jews against him the same thing happens: then he becomes more illustrious. As also in the case of Aaron; they rose up against him, and thereby made him more illustrious [Numbers 16 and 17]: that so his ordination should be unquestionable, that he might be held in admiration for the future also from the plates of brass (τὥν πετάλων τοὕ χαλκοὕ). Of course you know the history: wherefore I pass over the narration. And if you will, let us go over the same examples from the beginning.

Cain slew his brother, but in this he rather benefited him: for hear what Scripture says, "The voice of your brother's blood cries unto Me" [Genesis 4:10]: and again in another place, "To the blood that speaks better things than that of Abel." [Hebrews 12:24] He freed him from the uncertainty of the future, he increased his reward: we have all learned hereby what love God had for him. For what was he injured? Not a whit, in that he received his end sooner. For say, what do they gain, who die more slowly? Nothing: for the having good days does not depend on the living many years or few years, but in the using life properly. The Three Children were thrown into the furnace, and through this they became more illustrious: Daniel was cast into the pit, and thence was he made more renowned. (Daniel 3 and 6.) You see that trials in every case bring forth great good even in this life, much more in the life to come: but as to malice, the case is the same, as if a man having a reed should set himself to fight with the fire: it seems indeed to beat the fire, but it makes it brighter, and only consumes itself. For the malice of the wicked becomes food and an occasion of splendor to virtue: for by God's turning the unrighteousness to good account, our character shines forth all the more. Again, when the devil works anything of this kind, he makes those more illustrious that endure. How then, you will say, was this not the case with Adam, but, on the contrary, he became more disgraced? Nay, in this case of all others God turned (the malice of) that (wicked one) to good account: but if (Adam) was the worse for it, it was he that injured himself: for it is the wrongs that are done to us by others that become the means of great good to us, not so the wrongs which are done by ourselves. As indeed, because the fact is that when hurt by others, we grieve, but not so when hurt by ourselves, therefore it is that God shows, that he who suffers unjustly at the hands of another, gets renown, but he who injures himself, receives hurt: that so we may bear the former courageously, but not the latter. And besides, the whole thing there was Adam's own doing. Wherefore did you the woman's bidding? [Genesis 3:6] Wherefore when she counselled you contrary (to God), did you not repel her? You were assuredly yourself the cause. Else, if the devil was the cause, at this rate all that are tempted ought to perish: but if all do not perish, the cause (of our destruction) rests with ourselves. "But," you will say, "all that are tempted ought (at that rate) to succeed." No: for the cause is in ourselves. "At that rate it ought to follow that (some) perish without the devil's having anything to do with it." Yes: and in fact many do perish without the devil's being concerned in it: for surely the devil does not bring about all (our evil doings); no, much comes also from our own sluggishness by itself alone: and if he too is anywhere concerned as a cause, it is from our offering the occasion. For say, why did the devil prevail in Judas' case? When "Satan entered into him" [John 13:27], you will say. Yes, but hear the cause: it was because "he was a thief, and bare what was put in the bag." [John 12:6] It was he that himself gave the devil a wide room for entering into him: so that it is not the devil who puts into us the beginning, it is we that receive and invite him. "But," you will say, "if there were no devil, the evils would not have become great." True, but then our punishment would admit of no plea for mitigation: but as it is, beloved, our punishment is more mild, whereas if we had wrought the evils of ourselves, the chastisements would be intolerable. For say, if Adam, without any counsel, had committed the sin he did, who would have snatched him out of the dangers? "But he would not have sinned," you will say? What right have you to say this? For he who had so little solidity, that was so inert and so ready for folly as to receive such advice as this, much more would he without any counsel have become this (that he did become). What devil incited the brethren of Joseph to envy? If then we be watchful brethren, the devil becomes to us the cause even of renown. Thus, what was Job the worse for his falling into such helplessness of distress? "Speak not of this instance," you will say: "(Job was not the worse,) but the weak person is the worse." Yes, and the weak person is the worse, even if there be no devil. "But in a greater degree," you will say, "when there is the devil's power working along with him." True, but he is the less punished, when he has sinned through the devil's working with him; for the punishments are not the same for all sins. Let us not deceive ourselves: the devil is not the cause of our taking harm, if we be watchful: rather what he does, is to awake us out of our sleep; what he does, is to keep us on the alert. Let us for a while examine these things: suppose there were no wild beasts, no irregular states of the atmosphere; no sicknesses, no pains, no sorrows, nor anything else of the kind: what would not man have become? A hog rather than a man, revelling in gluttony and drunkenness, and troubled by none of those things. But as it is, cares and anxieties are an exercise and discipline of philosophy, a method for the best of training. For say, let a man be brought up in a palace, having no pain, nor care, nor anxiety, and having neither cause for anger nor failure, but whatever he sets his mind upon, that let him do, in that let him succeed, and have all men obeying him: (see whether) such a man would not become more irrational than any wild beast. But as it is, our reverses and our afflictions are as it were a whetstone to sharpen us. For this reason the poor are for the most part wiser than the rich, as being driven about and tost by many waves. Thus a body also, being idle and without motion, is sickly and unsightly: but that which is exercised, and suffers labor and hardships, is more comely and healthy: and this we should find to hold also in the case of the soul. Iron also, lying unused, is spoilt, but if worked it shines brightly; and in like manner a soul which is kept in motion. Now these reverses are precisely what keeps the soul in motion. Arts again perish, when the soul is not active: but it is active when it has not everything plain before it: it is made active by adverse things. If there were no adverse things, there would be nothing to stir it: thus, if everything existed ready-made in beautiful sort, art would not have found wherein to exercise itself. So, if all things were level to our understanding, the soul would not find wherein to exert itself: if it had to be carried about everywhere, it would be an unsightly object. See you not, that we exhort nurses not to make a practice of carrying children always, that they may not bring them into a habit (of wanting to be carried) and so make them helpless? This is why those children which are brought up under the eyes of their parents are weak, in consequence of the indulgence, which by sparing them too much injures their health. It is a good thing, even pain in moderation; a good thing, care; a good thing, want; for they make us strong: good also are their opposites: but each of these when in excess destroys us; and the one relaxes, but the other (by overmuch tension) breaks us. Do you see not, that Christ also thus trains His own disciples? If they needed these things, much more do we. But if we need them, let us not grieve, but even rejoice in our afflictions. For these are remedies, answering to our wounds, some of them bitter, others mild; but either of them by itself would be useless. Let us therefore return thanks to God for all these things: for He does not suffer them to happen at random, but for the benefit of our souls. Therefore, showing forth our gratitude, let us return Him thanks, let us glorify Him, let us bear up courageously, considering that it is but for a time, and stretching forward our minds to the things future, that we may both lightly bear the things present, and be counted worthy to attain unto the good things to come, through the grace and mercy of His only begotten Son, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

Source: Homily 54 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 28:1

"Showed," he says, "no little kindness to us--barbarians" (as they were )--"having kindled a fire:" else it were of no use that their lives be saved, if the wintry weather must destroy them. Then Paul having taken brushwood, laid it on the fire. See how active he is; observe how we nowhere find him doing miracles for the sake of doing them, but only upon emergency. Both during the storm when there was a cause he prophesied, not for the sake of prophesying, and here again in the first instance he lays on brushwood:--nothing for vain display, but (with a simple view) to their being preserved, and enjoying some warmth. Then a viper "fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live." (v. 4.) Well also was this permitted, that they should both see the thing and utter the thought, in order that, when the result ensued, there might be no disbelieving the miracle. Observe their good feeling (towards the distressed), in saying this (not aloud, but) among themselves--observe (also) the natural judgment clearly expressed even among barbarians, and how they do not condemn without assigning a reason. And these also behold, that they may wonder the more. "And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god." (v. 5, 6.) They expected him, it says, to fall down dead: and again, having seen that nothing of the kind happened to him, they said, He is a god. Again (viz. as in ch. xiv. 11), another excess on the part of these men. "In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him." (v. 7, 8.) Behold again another hospitable man, Publius, who was both rich and of great possessions: he had seen nothing, but purely out of compassion for their misfortune, he received them, and took care of them. So that he was worthy to receive kindness: wherefore Paul as a requital for his receiving them, "healed him. So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they laded us with such things as were necessary" (v. 9, 10), both us and the rest. See how when they were quit of the storm, they did not become more negligent, but what a liberal entertainment was given to them for Paul's sake: and three months were they there, all of them provided with sustenance. See how all this is done for the sake of Paul, to the end that the prisoners should believe, and the soldiers, and the centurion. For if they were very stone, yet from the counsel they heard him giving, and from the prediction they had heard him making, and from the miracles they knew him to have wrought, and from the sustenance they by his means enjoyed, they must have got a very high notion of him. See, when the judgment is right, and not preoccupied by some passion, how immediately it gets right judgings, and gives sound verdicts. "And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. And landing at Syracuse, we tarried there three days. And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli: where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns: whom when Paul saw, he thanked God, and took courage." (v. 11-15.) Already the preaching has reached to Sicily: see how it has run through (even to those lands): at Puteoli also they found some: others also came to meet them. Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds. But observe also how Paul himself also was affected after the manner of men. For it says, "he took courage, when he saw the brethren." Although he had worked so many miracles, nevertheless even from sight he received an accession (of confidence). From this we learn, that he was both comforted after the manner of men, and the contrary. "And when we came to Rome, Paul was suffered to dwell by himself with a soldier that kept him." (v. 16.) Leave was given him to dwell by himself. No slight proof this also of his being held in much admiration: it is clear they did not number him among the rest. "And it came to pass, that after three days he called together them that were the chief of the Jews." After three days he called the chief of the Jews, that their ears might not be preoccupied. And what had he in common with them? for they would not (else) have been like to accuse him. Nevertheless, it was not for this that he cared; it was for the teaching that he was concerned, and that what he had to say might not offend them.(Recapitulation.) "And the barbarians," etc. (v. 2.) The Jews then, beholding all the many miracles they did, persecuted and harassed (Paul); but the barbarians, who had seen none, merely on the ground of his misfortune, were kind to him.--"No doubt," say they, "this man is a murderer:" (v. 4). They do not simply pronounce their judgment, but say, "No doubt," (i. e.) as any one may see "and vengeance," say they, "suffereth him not to live." Why then, they held also the doctrine of a Providence, and these barbarians were far more philosophic than the philosophers, who allow not the benefit of a Providence to extend to things "below the moon:" whereas (these barbarians) suppose God to be present everywhere, and that although a (guilty) man may escape many (a danger), he will not escape in the end. And they do not assail him forthwith, but for a time respect him on account of his misfortune: nor do they openly proclaim their surmise, but speak it "among themselves: a murderer;" for the bonds led them to suspect this. "They showed no small kindness," and yet (some of them) were prisoners. Let those be ashamed that say, Do not do good to those in prison: let these barbarians shame us; for they knew not who these men were, but simply because they were in misfortune (they were kind): thus much they perceived, that they were human beings, and therefore they considered them to have a claim upon their humanity. "And for a great while," it says, "they expected that he would die." (v. 6.) But when he shook his hand, and flung off the beast, then they saw and were astonished. And the miracle did not take place suddenly, but the men went by the length of time, "after they had looked a great while," so plainly was there no deceit, no haste here (sunarpage). "Publius," it says, "lodged them courteously" (v. 7): two hundred and seventy-six persons. Consider how great the gain of his hospitality: not as of necessity, not as unwilling, but as reckoning it a gain he lodged them for three days: thereafter having met with his requital, he naturally honored Paul much more, when the others also received healing. "Who also," it says, "honored us with many honors" (v. 10): not that he received wages, God forbid; but as it is written, "The workman is worthy of his meat. And when we departed, they laded us with such things as were necessary." (Matthew 10:10.) It is plain that having thus received them, they also received the word of the preaching: for it is not to be supposed, that during an entire three months they would have had all this kindness shown them, had these persons not believed strongly, and herein exhibited the fruits (of their conversion): so that from this we may see a strong proof of the great number there was of those that believed. Even this was enough to establish (Paul's) credit with those (his fellow-voyagers). Observe how in all this voyage they nowhere touched at a city, but (were cast) on an island, and passed the entire winter (there, or) sailing--those being herein under training for faith, his fellow-voyagers, I mean. (a) "And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. " (v. 11.) Probably this was painted on it: so addicted were they to their idols. (d) "And when the south wind blew, we came the next day to Puteoli: where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome." (v. 13, 14.) (b) Observe them tarrying a while, and again hasting onwards. (e) "And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns" (v. 15): not fearing the danger. (c) Paul therefore was now so much respected, that he was even permitted to be by himself: for if even before this they used him kindly, much more would they now. (g) "He was suffered," it says, "to dwell by himself, with a soldier that kept him." (v. 16.) That it might not be possible for any plot to be laid against him there either--for there could be no raising of sedition now. So that in fact they were not keeping Paul in custody, but guarding him, so that nothing unpleasant should happen: for it was not possible now, in so great a city, and with the Emperor there, and with Paul's appeal, for anything to be done contrary to order. So surely is it the case, that always through the things which seem to be against us, all things turn out for us. "With the soldier"--for he was Paul's guard. "And having called together the chief of the Jews" (v. 17), he discourses to them, who both depart gainsaying, and are taunted by him, yet they dare not say anything: for it was not permitted them to deal with his matter at their own will. For this is a marvellous thing, that not by the things which seem to be for our security, but by their very opposites, all comes to be for us. And that you may learn this--Pharaoh commanded the infants to be cast into the river. (Exodus 1:22.) Unless the infants had been cast forth, Moses would not have been saved, he would not have been brought up in the palace. When he was safe, he was not in honor; when he was exposed, then he was in honor. But God did this, to show His riches of resource and contrivance. The Jew threatened him, saying, "Wouldest thou kill me?" (ib. 14) and this too was of profit to him. It was of God's providence, in order that he should see that vision in the desert, in order that the proper time should be completed, that he should learn philosophy in the desert, and there live in security. And in all the plottings of the Jews against him the same thing happens: then he becomes more illustrious. As also in the case of Aaron; they rose up against him, and thereby made him more illustrious (Numbers 16. xvii.): that so his ordination should be unquestionable, that he might be held in admiration for the future also from the plates of brass (thon petalon thou chalkhou). Of course you know the history: wherefore I pass over the narration. And if ye will, let us go over the same examples from the beginning.Cain slew his brother, but in this he rather benefited him: for hear what Scripture says, "The voice of thy brother's blood crieth unto Me" (Genesis 4:10): and again in another place, "To the blood that speaketh better things than that of Abel." (Hebrews 12:24.) He freed him from the uncertainty of the future, he increased his reward: we have all learnt hereby what love God had for him. For what was he injured? Not a whit, in that he received his end sooner. For say, what do they gain, who die more slowly? Nothing: for the having good days does not depend on the living many years or few years, but in the using life properly. The Three Children were thrown into the furnace, and through this they became more illustrious: Daniel was cast into the pit, and thence was he made more renowned. (Daniel 3.and vi.) You see that trials in every case bring forth great good even in this life, much more in the life to come: but as to malice, the case is the same, as if a man having a reed should set himself to fight with the fire: it seems indeed to beat the fire, but it makes it brighter, and only consumes itself. For the malice of the wicked becomes food and an occasion of splendor to virtue: for by God's turning the unrighteousness to good account, our character shines forth all the more. Again, when the devil works anything of this kind, he makes those more illustrious that endure. How then, you will say, was this not the case with Adam, but, on the contrary, he became more disgraced? Nay, in this case of all others God turned (the malice of) that (wicked one) to good account: but if (Adam) was the worse for it, it was he that injured himself: for it is the wrongs that are done to us by others that become the means of great good to us, not so the wrongs which are done by ourselves. As indeed, because the fact is that when hurt by others, we grieve, but not so when hurt by ourselves, therefore it is that God shows, that he who suffers unjustly at the hands of another, gets renown, but he who injures himself, receives hurt: that so we may bear the former courageously, but not the latter. And besides, the whole thing there was Adam's own doing. Wherefore didst thou the woman's bidding? (Genesis 3:6.) Wherefore when she counselled thee contrary (to God), didst thou not repel her? Thou wast assuredly thyself the cause. Else, if the devil was the cause, at this rate all that are tempted ought to perish: but if all do not perish, the cause (of our destruction) rests with ourselves. "But," you will say, "all that are tempted ought (at that rate) to succeed." No: for the cause is in ourselves. "At that rate it ought to follow that (some) perish without the devil's having anything to do with it." Yes: and in fact many do perish without the devil's being concerned in it: for surely the devil does not bring about all (our evil doings); no, much comes also from our own sluggishness by itself alone: and if he too is anywhere concerned as a cause, it is from our offering the occasion. For say, why did the devil prevail in Judas' case? When "Satan entered into him" (John 13:27), you will say. Yes, but hear the cause: it was because "he was a thief, and bare what was put in the bag." (ib. xii. 6.) It was he that himself gave the devil a wide room for entering into him: so that it is not the devil who puts into us the beginning, it is we that receive and invite him. "But," you will say, "if there were no devil, the evils would not have become great." True, but then our punishment would admit of no plea for mitigation: but as it is, beloved, our punishment is more mild, whereas if we had wrought the evils of ourselves, the chastisements would be intolerable. For say, if Adam, without any counsel, had committed the sin he did, who would have snatched him out of the dangers? "But he would not have sinned," you will say? What right hast thou to say this? For he who had so little solidity, that was so inert and so ready for folly as to receive such advice as this, much more would he without any counsel have become this (that he did become). What devil incited the brethren of Joseph to envy? If then we be watchful brethren, the devil becomes to us the cause even of renown. Thus, what was Job the worse for his falling into such helplessness of distress? "Speak not of this instance," you will say: "(Job was not the worse,) but the weak person is the worse." Yes, and the weak person is the worse, even if there be no devil. "But in a greater degree," you will say, "when there is the devil's power working along with him." True, but he is the less punished, when he has sinned through the devil's working with him; for the punishments are not the same for all sins. Let us not deceive ourselves: the devil is not the cause of our taking harm, if we be watchful: rather what he does, is to awake us out of our sleep; what he does, is to keep us on the alert. Let us for a while examine these things: suppose there were no wild beasts, no irregular states of the atmosphere; no sicknesses, no pains, no sorrows, nor anything else of the kind: what would not man have become? A hog rather than a man, revelling in gluttony and drunkenness, and troubled by none of those things. But as it is, cares and anxieties are an exercise and discipline of philosophy, a method for the best of training. For say, let a man be brought up in a palace, having no pain, nor care, nor anxiety, and having neither cause for anger nor failure, but whatever he sets his mind upon, that let him do, in that let him succeed, and have all men obeying him: (see whether) such a man would not become more irrational than any wild beast. But as it is, our reverses and our afflictions are as it were a whetstone to sharpen us. For this reason the poor are for the most part wiser than the rich, as being driven about and tost by many waves. Thus a body also, being idle and without motion, is sickly and unsightly: but that which is exercised, and suffers labor and hardships, is more comely and healthy: and this we should find to hold also in the case of the soul. Iron also, lying unused, is spoilt, but if worked it shines brightly; and in like manner a soul which is kept in motion. Now these reverses are precisely what keeps the soul in motion. Arts again perish, when the soul is not active: but it is active when it has not everything plain before it: it is made active by adverse things. If there were no adverse things, there would be nothing to stir it: thus, if everything existed ready-made in beautiful sort, art would not have found wherein to exercise itself. So, if all things were level to our understanding, the soul would not find wherein to exert itself: if it had to be carried about everywhere, it would be an unsightly object. See you not, that we exhort nurses not to make a practice of carrying children always, that they may not bring them into a habit (of wanting to be carried) and so make them helpless? This is why those children which are brought up under the eyes of their parents are weak, in consequence of the indulgence, which by sparing them too much injures their health. It is a good thing, even pain in moderation; a good thing, care; a good thing, want; for they make us strong: good also are their opposites: but each of these when in excess destroys us; and the one relaxes, but the other (by overmuch tension) breaks us. Seest thou not, that Christ also thus trains His own disciples? If they needed these things, much more do we. But if we need them, let us not grieve, but even rejoice in our afflictions. For these are remedies, answering to our wounds, some of them bitter, others mild; but either of them by itself would be useless. Let us therefore return thanks to God for all these things: for He does not suffer them to happen at random, but for the benefit of our souls. Therefore, showing forth our gratitude, let us return Him thanks, let us glorify Him, let us bear up courageously, considering that it is but for a time, and stretching forward our minds to the things future, that we may both lightly bear the things present, and be counted worthy to attain unto the good things to come, through the grace and mercy of His only begotten Son, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

[AD 585] Cassiodorus on Acts 28:1

"But the barbarians showed us no small courtesy," etc. Everyone being now on the shore, as terrible cold was upon them and they were weakened by long fasting, the barbarian inhabitants of the place supplied them with the provisions of courtesy. And when Paul had gathered together a bundle of sticks, and had put them on the fire, a viper that happened to be there bit and clung to his hand. As it hung on his flesh, the inhabitants of the place first thought he was a murderer who, after the danger of the sea, had, they imagined, finally met the outcome of vengeance. When he was seen, however, to be safe, they believed he was a god, as venom had done him no harm. Then, they were also courteously received by a certain Publius. His father suffered from fever and diarrhea, and Paul cured him by saying a prayer. As a result, there was a concourse of many people who lived on the same island, and people afflicted with various conditions were cured.

Source: Complexiones on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 28:2

The Jews, who saw so many miracles, persecuted and harassed Paul. The barbarians, on the other hand, saw none and were kind to him solely because of his misfortune. “No doubt,” they said, “this man is a murderer.” They did not simply pronounce their judgment but added, “No doubt,” as if this was clear for anyone to see. “Justice,” they say, “has not allowed him to live.” So they too had an account of providence. These barbarians were far closer to truth than the philosophers. The latter did not allow providence to extend to the sphere below the moon. The former believed that God was present everywhere and that, even if one should escape many dangers, he would not escape in the end. Still, they do not make it their business to bring him to this end but respect him for now on account of his misfortune. They do not broadcast their judgment but only speak to each other. For the chains led them to suspect this. And yet they were prisoners. Let those be ashamed who say, “Do not do good to those in prison.” Let us feel shame before the barbarians. For they did not know who those men were, only that they were human beings from their misfortune.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 54

[AD 735] Bede on Acts 28:2

For lighting a fire, they revived us all. In Greek it is written: They received us all. Which we also think was first so translated into Latin, but changed through the negligence of scribes.

Source: Retractions on Acts

[AD 220] Tertullian on Acts 28:3

Finally, we often aid in this way even the heathen, seeing we have been endowed by God with that power which the apostle first used when he despised the viper's bite. What, then, does this pen of yours offer, if faith is safe by what it has of its own? That it may be safe by what it has of its own also at other times, when it is subjected to scorpions of its own.

Source: Scorpiace

[AD 379] Basil of Caesarea on Acts 28:3

The beasts prove your faith. Do you believe in the Lord? “You will tread upon the asp and the adder, you trample down the lion and the serpent.” And you have the power to walk over snakes and scorpions. Don’t you see that the snake that bit Paul as he gathered sticks did him no harm, since the holy man was found to be full of faith. If you have no faith, fear less the beast than your own faithlessness through which you make yourself susceptible to every type of corruption.

Source: HOMILIES ON THE HEXAEMERON 9.6

[AD 407] John Chrysostom on Acts 28:3

See how active [Paul] is, how he never works miracles simply for the sake of it but only in time of need. In the storm, when there was a reason, he prophesied, and it was not simply for the sake of prophesying. Here too, he puts sticks on the fire, not for vain display but to save them and to enjoy some warmth.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 54

[AD 458] Theodoret of Cyrus on Acts 28:3

And so the viper, which drove its teeth into the apostle’s hand, since it did not find any entry of sin in him, immediately released him and threw itself into the fire by inflicting on itself a punishment, because it had made an attack against an impenetrable body. Therefore let us fear the beasts, if we do not possess the full armor of virtue.

Source: CATENA ON THE ACTS OF THE APOSTLES 28.3

[AD 544] Arator on Acts 28:3

You wickedly hurtful serpent, why do you still wish to call [us] back from the Lord and contrive your old pillaging on the newness of the law? O lover of death, whose very parent you are, why do you renew your warfare upon the redeemed? You come as a plunderer, but you lie there as plunder, and, bringing death [from a tree], you are destroyed by the branches of a second tree, O evil one, and since the cross of Christ, death is your portion of the wood.

Source: ON THE ACTS OF THE APOSTLES 2

[AD 735] Bede on Acts 28:3

When Paul had gathered a great bundle of sticks and laid them on the fire. The Apostle, having come out of the sea, kindled a fire because of the cold, as he warmed the hearts of those he had rescued from the tempests by his teaching with the ardor of love. The sticks are called any exhortations, which, capable of kindling charity, are as if cut from the integrity of the Scriptures, like branches cut with leaves.

Source: Commentary on Acts

[AD 735] Bede on Acts 28:3

A viper came out because of the heat and fastened on his hand. Because the unclean spirit, repelled by the flame of virtues from the heart of the faithful, tries to inject the poison of persecutions into the teachers of truth to harm the hand, that is, to impede the work of spiritual doctrine.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 28:4

“No doubt this man is a murderer. Though he has escaped from the sea, justice has not allowed him to live.” This was permitted for a good reason. They were to see the thing and utter the thought, so that when it took place, the miracle would not be disbelieved. See how respectfully they speak among themselves, how natural judgment is clearly expressed even among barbarians, and how they did not condemn without giving a reason.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 54

[AD 735] Bede on Acts 28:5

And indeed he shook off the beast into the fire and suffered no harm. By the same fire that warms his own, he burns the beast, because by the same virtues both the saints make progress, and the wicked with their own author perish in envy, as the prophet says: Zeal has seized an unlearned people, and now fire devours the adversaries.

Source: Commentary on Acts

[AD 300] Ammonius of Alexandria on Acts 28:6

“He, however, shook off the creature into the fire.” The faithful are superior to any scheme, either if it is planned by people or beasts, and they are similar to gods, as Scripture says: “I say, ‘You are gods; nevertheless, you shall die,’ because of infidelity, ‘like mortals.’ ” So the barbarians, seeing that [Paul] did not die but escaped from certain death, considered him to be a god, as they used to consider anyone that performed miracles to be a god. And in this manner they named their ancient gods, either because of the excellence of their strength, which they saw to be superior to theirs, as in the case of Hercules, son of Semele, or because of their magical arts, which raised the admiration of the spectators, as in the case of Simon in Samaria.

Source: CATENA ON THE ACTS OF THE APOSTLES 28.5

[AD 407] John Chrysostom on Acts 28:7

Look, even after they were rid of the storm, they did not become negligent, and what a lavish welcome they received because of Paul. For three days they stayed there and everyone of them was well-provided with sustenance.… It was for Paul’s sake that all this took place, so that the prisoners, as well as the soldiers and the centurion, should believe. For even if they were made of stone, from the counsel they heard him give, from the predictions they heard him make, from the miracles they saw him accomplish and from the nourishment they enjoyed because of him, they would have thought him great. See how quickly sound judgment, when it is not overtaken by some emotion, delivers right decisions and discerning verdicts.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 54

[AD 407] John Chrysostom on Acts 28:7

Behold, again another hospitable man, the rich and wealthy Publius, who had seen nothing but had mercy on them because of their calamity. He received and took care of them.… It is certainly an act of great benevolence to give hospitality to 270 people. Meditate on what a great profit is hospitality: not because there was necessity or because he acted against his will, but because [Publius] considered it a profit, did he give hospitality to them for three days.

Source: CATENA ON THE ACTS OF THE APOSTLES 28.7

[AD 735] Bede on Acts 28:8

It happened, however, that the father of Publius, afflicted with fever and dysentery, was lying down, etc. Why does he save an infirm unbeliever with prayer, who heals the faithful Timothy and Trophimus, one by medical art and leaves the other entirely, unless because the former was to be healed outwardly by a miracle, who was not alive inwardly, which those who were healthily alive inwardly did not need?

Source: Commentary on Acts

[AD 735] Bede on Acts 28:8

It happened that the father of Publius, having been struck by fever and dysentery, was lying ill. Dysentery is an affliction of the intestines, caused with ulceration, because it expels bloody discharge, or bile, or some other alteration of humour; but it is considered harmful by the ancients if it produces black discharge from the beginning. For Hippocrates in his Aphorisms stated this: “Dysentery beginning from black bile is deadly.” Following this, patients experience continual distress in the lower abdomen, sometimes green, sometimes mucilaginous: they also emit scrapings with drops of blood, with a biting pain in the intestines and navel, they suffer from sleeplessness, nausea, frequently also slight fever, which is narrated that the father of Publius suffers here; sometimes even the exclusion of excrement occurs, especially in infants: it occasionally results from chilling or from the corruption of sharper humours. Gregory also recalls this disease in the fifth book of his Histories, saying thus: “In the times of Emperor Tiberius, the dysenteric disease nearly seized all of Gaul. For in those who were suffering, there was a severe fever with vomiting and excessive pain in the kidneys, heaviness of the head, or neck; moreover, what was expelled from the mouth was either saffron-colored or certainly green. However, many asserted that it was hidden poison; but herbs that cure poisons, taken as a drink, provided relief for many.”

Source: Retractions on Acts

[AD 300] Ammonius of Alexandria on Acts 28:9

Dysentery is a difficult disease to cure. He, who received healing from Paul, led many to faith. Therefore miracles are mostly performed among and for unbelievers.

Source: CATENA ON THE ACTS OF THE APOSTLES 28.9

[AD 407] John Chrysostom on Acts 28:10

“They presented,” it says, “many gifts to us.” Not that [Paul] received wages, God forbid, but as it is written, “The worker is worth his keep.” “When we sailed, they put on board whatever we needed.” It is clear that their hosts, who afforded them such hospitality, also received the word of the preaching. For they would not have been treated so kindly for three days had their hosts not believed strongly and shown the fruits of conversion.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 54

[AD 202] Irenaeus on Acts 28:11

And the signs of the ships, and how they made shipwreck;

[AD 585] Cassiodorus on Acts 28:11

"And after three months, we sailed in a ship of Alexandria," etc. After three months, going on board a ship of Alexandria, they came to Syracuse, a city of the Sicilians; from there to Rhegium; from there to Puteoli; from there, now on foot, to the Three Taverns, where Paul was gladly received by the brethren and entered Rome led by them. There, after the third day, having called together the ancients in the synagogue, […] soldier […] in order, for what reason he had been brought by centurions, showing them the glorious chain with which he was bound for the sake of Israel's salvation.

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 28:11

We sailed in an Alexandrian ship, which had wintered on the island and had the insignia of Castor and Pollux. I believe that at first the insignia of Castor was placed, but due to the mistake of the scribes, letters were added, just as “frustra panis” is written instead of “frusta,” and “appropriat” instead of “appropiat,” which we find often written in the oldest manuscripts. For in Greek instead of the insignia of Castor, it is written παρασήμῳ διοσκούροις, but Διόσκουροι, the twin Castors, that is, Castor and Pollux, are called in Greek. The city of the Colchians is a witness, which, made by the charioteers Amphitus and Cercyon, is called Dioscuria from their name. For this reason, the pagans invoke them as gods at sea, because in the omens of sailors, if solitary stars appear on the ship or on the masts, they are dangerous; but if twin stars, they are harbingers of a prosperous voyage. At their arrival, they say the dreadful star called Helen is driven away. In another translation, we saw written for παρασήμῳ διοσκούροις, "bearing the emblem of Jupiter's sons." For the fables say that Jupiter, transformed into a swan, ravished Leda, the wife of Theseus, and Helen was born from that. Hence it is said: That melodious bird sought Leda’s embrace, and similarly, he transformed into a star and fathered Castor and Pollux as twins.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 28:13

The preaching had already reached Sicily. See how it ran: in Puteoli they found some brothers and met them and others. The affection of the brothers was such that they were not troubled by the fact that Paul was in chains.

Source: CATENA ON THE ACTS OF THE APOSTLES 28.11-13

[AD 407] John Chrysostom on Acts 28:15

Observe, if you please, how Paul himself was affected in a human way. “On seeing them,” it says, “he took courage.” In spite of all the miracles he had worked, the sight of the brothers still afforded him assistance. From this we learn that he received comfort and its opposite as other people do.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 54

[AD 407] John Chrysostom on Acts 28:17

[Paul] called together the leaders of the Jews and argued with them. They left in disagreement. They were taunted by him, yet they dared not say anything. For the matter concerning Paul had not been turned over to their authority. It is wonderful how all things come about on our behalf not through what seems to be for our safety but rather through the opposite. I give the following example for your edification. “The Pharaoh ordered the infants to be thrown into the Nile.” Had the infants not been thrown into the Nile, Moses would not have been saved, nor would he have been raised in the palace. It was not when [Moses] was saved that he was in honor but when he was exposed. This was done by God to show his ingenuity and resourcefulness. The Jew threatened him, saying, “Are you thinking of killing me?” This helped him. It was part of the divine plan to ensure that he would see that vision in the desert, that the proper time would be fulfilled and that he would learn philosophy in the desert and live in safety. The same thing happens in all the plots of the Jews against him. He becomes more renowned, as was the case with Aaron. They rose up against him and thereby made him so renowned2 that his ordination was unquestionable and he was subsequently held in admiration because of the bronze tablets. Of course you know the story, so I will leave out the narrative. If you wish, let us go back to the beginning for other such examples.… The three children were thrown into the furnace, and through this they became more renowned. Daniel was cast into the pit and was thus made more illustrious. You see, in every case, trials bring forth great good even in this life, not to mention in the life to come. For with evil the same thing happens as when one is fighting fire with a reed: it seems to beat the fire but is in fact making it brighter and consuming itself. Evil becomes the fuel and the foundation of brightness for virtue. For with God turning unrighteousness to good account, our character shines forth all the more. Again, when the devil contrives anything of this kind, he is making those who endure more renowned.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 54

[AD 407] John Chrysostom on Acts 28:18-31

"And it came to pass, that after three days Paul called the chief of the Jews together: and when they had come together, he said to them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. Who, when they had examined me, would have let me go, because there was no cause of death in me. But when the Jews spoke against it, I was constrained to appeal unto Cæsar; not that I had anything to accuse my nation of. For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain."

He wished to exculpate both himself and others; himself, that they might not accuse him, and by so doing hurt themselves; and those (others), that it might not seem that the whole thing was of their doing. For it was likely that a report was prevalent, that he had been delivered up by the Jews; and this was enough to alarm them. He therefore addresses himself to this, and defends himself as to his own conduct. "How then is it reasonable," it might be said, "that they should deliver you up without a cause?" The Roman governors, he says, bear me witness, who wished to let me go. "How was it then that they did not let (you) go?" "When the Jews spoke against it," he says. Observe how he extenuates (in speaking of) their charges against him. Since if he had wished to aggravate matters, he might have used them so as to bear harder upon them. Wherefore, he says, "I was constrained to appeal unto Cæsar:" so that his whole speech is of a forgiving nature. What then? Did you this, that you might accuse them? No, he says: "Not that I had anything to accuse my nation of:" but that I might escape the danger. For it is for your sakes "that I am bound with this chain." So far am I, he says, from any hostile feeling towards you. Then they also were so subdued by his speech, that they too apologized for those of their own nation: "And they said to him, We neither received letters out of Judea concerning you, neither any of the brethren that came showed or spoke any harm of you." [Acts 28:21] Neither through letters, nor through men, have they made known any harm of you. Nevertheless, we wish to hear from yourself: "But we desire to hear of you what you think." [Acts 28:22]: and then forestalled him by showing their own sentiments. "For as concerning this sect, it is known to us, that everywhere it is spoken against. And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses and out of the Prophets, from morning till evening. And some believed the things which were spoken, and some believed not." (v. 23, 24.) They said not, we speak against it, but "it is spoken against." Then he did not immediately answer, but gave them a day, and they came to him, and he discoursed, it says, "both out of the Law of Moses, and out of the Prophets. And some believed, and some believed not. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spoke the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing you shall hear, and shall not understand; and seeing you shall see, and not perceive: for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them." [Acts 28:25-27] But when they departed, as they were opposed to each other, then he reproaches them, not because he wished to reproach those (that believed not), but to confirm these (that believed). "Well said Esaias," says he to them. So that to the Gentiles it is given to know this mystery. No wonder then, if they did gainsay: this was foretold from the first. Then again he moves their jealousy (on the score) of them of the Gentiles. "Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. And when he had said these words, the Jews departed, and had great reasoning among themselves. And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. Amen." [Acts 28:28-31] It shows the freedom he had now: without hindrance in Rome, he who had been hindered in Judea; and he remained teaching there for two years. What of the (years) after these?

(Recapitulation.) (d) "Who having examined me," says he, "found nothing in me" [Acts 28:18]. When those ought to have rescued, they "delivered (him) into the hands of the Romans." And such the superabundance, * * because those had not power to condemn but delivered him prisoner. "Not as having anything to accuse my nation of," [Acts 28:19] am I come. See what friendliness of expression "my nation:" he does not hold them as aliens. He does not say, I do not accuse, but, "I have not (whereof) to accuse:" although he had suffered so many evils at their hands. But nothing of all this does he say, nor make his speech offensive: neither does he seem to be sparing them as matter of favor. For this was the main point, to show that they delivered him prisoner to the Romans, when those ought to have condemned him. (a) "For this cause," he says, "I wished to see you" [Acts 28:20]: that it might not be in any man's power to accuse me, and to say what (naturally) might suggest itself (τὰ παριστάμενα), that having escaped their hands I have come for this: not to bring evils upon others, but myself fleeing from evils. "I was compelled to appeal unto Cæsar." Observe them also speaking more mildly to him. "We beg," say they: and wish to speak in exculpation of those (at Jerusalem). (e) Whereas they ought to accuse them, they plead for them: by the very fact of their exonerating them, they do in fact accuse them. (b) For this very thing was a proof that they knew themselves exceedingly in the wrong. Had they been confident, they would at any rate have done this, so that he should not have it in his power to make out his story in his own way, and besides they shrank from coming. And by their many times attempting they showed * * (f) "As for this sect, it is known to us," say they, "that it is everywhere spoken against." (v. 21, 21.) True, but (people) are also everywhere persuaded (as, in fact, here), "some were persuaded, and some believed not. And when they had appointed him a day," etc. [Acts 28:23-25] See again how not by miracles but by Law and Prophets he puts them to silence, and how we always find him doing this. And yet he might also have wrought signs; but then it would no longer have been matter of faith. In fact, this (itself) was a great sign, his discoursing from the Law and the Prophets. Then that you may not deem it strange (that they believed not), he introduces the prophecy which says, "Hearing you shall hear and not understand," more now than then: "and you shall see and not perceive" [Acts 28:26] more now than then. This is not spoken for the former sort, but for the unbelievers. How then? Was it contrary to the prophecy, that those believed? ("Go,") it says, "unto this people" (that is), to the unbelieving people. He did not say this to insult them, but to remove the offense. "Be it known then," he says, "unto you, that unto the Gentiles is sent the salvation of God. They," says he, "will hear it too." [Acts 28:28] Then why do you discourse to us? Did you not know this? Yes, but that you might be persuaded, and that I might exculpate myself, and give none a handle (against me). (c) The unbelieving were they that withdrew. But see how they do not now form plots against him. For in Judea they had a sort of tyranny. Then wherefore did the Providence of God order that he should go there, and yet the Lord had said, "Get you out quickly from Jerusalem?" [Acts 22:18] That both their wickedness might be shown and Christ's prophecy made good, that they would not endure to hear him: and so that all might learn that he was ready to suffer all things, and that the event might be for the consolation of those in Judea: for there also (the brethren) were suffering many grievous evils. But if while preaching the Jewish doctrines, he suffered thus, had he preached the doctrines of the glory of Christ, how would they have endured him? While "purifying himself" [Acts 21:26] he was intolerable, and how should he have been tolerable while preaching? What lay ye to his charge? What have ye heard? He spoke nothing of the kind. He was simply seen, and he exasperated all against him. Well might he then be set apart for the Gentiles: well might he be sent afar off: there also destined to discourse to the Gentiles. First he calls the Jews, then having shown them the facts he comes to the Gentiles. [Acts 24:18] "Well spoke the Holy Ghost," etc. But this saying, "The Spirit said," is nothing wonderful: for an angel also is said to say what the Lord says: but He (the Spirit) not so. When one is speaking of the things said by the angel, one does not say, Well said the angel, but, Well said the Lord. "Well said the Spirit:" as much as to say, It is not me that you disbelieve. But God foreknew this from the first. "He discoursed," it says, "with boldness, unhindered" [Acts 28:31]: for it is possible to speak with boldness, yet hindered. His boldness nothing checked: but in fact he also spoke unhindered. (c) "Discoursed, " it says, "the things concerning the kingdom of God:" mark, nothing of the things of sense, nothing of the things present. (f) But of his affairs after the two years, what say we? (b) (The writer) leaves the hearer thirsty for more: the heathen authors do the same (in their writings), for to know everything makes the reader dull and jaded. Or else he does this, (e) not having it in his power to exhibit it from his own personal knowledge. (a) Mark the order of God's Providence, "I have been much hindered from coming unto you...having a great desire these many years to come unto you." [Romans 15:22-23] (d) But he fed them with hopes. (g) I am in haste to go to Spain, and "I hope," says he, "to see you in my journey, and to be brought thitherward on my journey by you, if first I be filled with your company in some measure." [Romans 15:24] (i) Of this he says, I will come and rest together with you "in the fullness of the blessing of the Gospel" [Romans 15:29]: and again "I am going to Jerusalem to minister to the saints" [Romans 15:25]: this is the same that he has said here, "To do alms to my nation I came." [Acts 24:17] (h) Do you mark how he did not foresee everything — that sacred and divine head, the man higher than the heavens, that had a soul able to grasp all at once, the holder of the first place — Paul? The man whose very name, to them that know him, suffices for rousing of the soul, for vigilance, for shaking off all sleep! Rome received him bound, coming up from the sea, saved from a ship-wreck — and was saved from the shipwreck of error. Like an emperor that has fought a naval battle and overcome, he entered into that most imperial city. (k) He was nearer now to his crown. Rome received him bound, and saw him crowned and proclaimed conqueror. There he had said, I will rest together with you: but this was the beginning of a course once more, and he added trophies to trophies, a man not to be overcome. Corinth kept him two years, and Asia three, and this city two for this time; a second time he again entered it, when also he was consummated. Thus he escaped then, and having filled the whole world, he so brought his life to a close. Why did you wish to learn what happened after these two years? Those too are such as these: bonds, tortures, fightings, imprisonments, lyings in wait, false accusations, deaths, day by day. You have seen but a small part of it? How much soever you have seen, such is he for all the rest. As in the case of the sky, if you see one part of it, go where you will you shall see it such as this: as it is with the sun, though thou see its rays but in part, you may conjecture the rest: so is it with Paul. His Acts you have seen in part; such are they all throughout, teeming with dangers. He was a heaven having in it the Sun of Righteousness, not such a sun (as we see): so that that man was better than the very heaven. Think you that this is a small thing — when you say "The Apostle," immediately every one thinks of him (as), when you say "The Baptist," immediately they think of John? To what shall one compare his words? To the sea, or even to the ocean? But nothing is equal to them.

More copious than this (sea) are (his) streams; purer and deeper; so that one would not err in calling Paul's heart both a sea and a heaven, the one for purity, the other for depth. He is a sea, having for its voyagers not those who sail from city to city, but those from earth to heaven: if any man sail in this sea, he will have a prosperous voyage. On this sea, not winds, but instead of winds the Holy and Divine Spirit wafts the souls which sail thereon: no waves are here, no rock, no monsters: all is calm. It is a sea which is more calm and secure than a haven, having no bitter brine, but a pure fountain both sweeter than * *, and brighter and more transparent than the sun: a sea it is, not having precious stones, nor purple dye as ours, but treasures far better than those. He who wishes to descend into this sea, needs not various, needs not oil, but much loving-kindness (φιλανθρωπίας): he will find in it all the good things that are in the kingdom of Heaven. He will even be able to become a king, and to take the whole world into his possession, and to be in the greatest honor; he who sails on this sea will never undergo shipwreck, but will know all things well. But as those who are inexpert in this (our visible sea) are suffocated (in attempting to dive therein), so is it in that other sea: which is just the case with the heretics, when they attempt things above their strength. It behooves therefore to know the depth, or else not to venture. If we are to sail on this sea, let us come well-girded. "I could not," he says, "speak unto you as unto spiritual, but as unto carnal." [1 Corinthians 3:1] Let no one who is without endurance sail on this sea. Let us provide for ourselves ships, that is, zeal, earnestness, prayers, that we may pass over the sea in quiet. For indeed this is the living water. Like as if one should get a mouth of fire, such a mouth does that man get who knows Paul well: like as if one should have a sharp sword, so again does such an one become invincible. And for the understanding of Paul's words there is needed also a pure life. For therefore also he said: "You have become such as have need of milk, seeing you are dull of hearing." [Hebrews 5:11-12] For there is, there is an infirmity of hearing. For as a stomach which is infirm could not take in wholesome food (which it finds) hard of digestion, so a soul which has become tumid and heated, unstrung and relaxed, could not receive the word of the Spirit. Hear the disciples saying, "This is a hard saying: who can hear it" [John 6:60]? But if the soul be strong and healthy, all is most easy, all is light: it becomes more lofty and buoyant: it is more able to soar and lift itself on high. Knowing then these things, let us bring our soul into a healthy state: let us emulate Paul,and imitate that noble, that adamantine soul: that, advancing in the steps of his life, we may be enabled to sail through the sea of this present life, and to come unto the haven wherein are no waves, and attain unto the good things promised to them that love Him, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

Source: Homily 55 on the Acts of the Apostles

[AD 585] Cassiodorus on Acts 28:21

"But they said to him: We neither received letters concerning thee from Judea," etc. The Jews replied to Paul that they had had no opportunity to learn either by letters or by a messenger the things that he had just told; but they asked him, instead, to let them know what he had preached in other places. A day was appointed and when they came to Paul's lodgings, he spoke of the kingdom of the Lord Christ, who had clearly been promised by Moses and the Prophets. While some agreed, others were unbelieving and Paul, reproving them, quoted an example from Isaiah, declaring that the Gentiles would receive the salvation that they refused to receive. This statement caused the Jews to have no small reasoning among themselves. As for Paul, remaining two years in his own hired lodging, he continually instructed those who came to him about the kingdom of the Lord Jesus Christ: though bound with iron chains, he daily loosed believers' bonds of sins.

Source: Complexiones on the Acts of the Apostles

[AD 300] Ammonius of Alexandria on Acts 28:22

The Jews call the faith in Christ a heresy, because “everywhere it is spoken against.” You see, the Jews themselves testify that Christ is preached everywhere, even though not all receive this preaching, as the text says, but some of the Jews or the Gentiles speak against it, while the heretics, in a different way, do not conform to the true faith. In fact, it was necessary that there be heresies, so that the elected might appear, and all might fulfill what had been predicted by the prophet Simeon about Christ: “This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed.”

Source: CATENA ON THE ACTS OF THE APOSTLES 28.21-22

[AD 325] Lucius Caecilius Firmianus Lactantius on Acts 28:22

For if you afforded yourself a ready hearer in literature, which did nothing else than form the style, how much more teachable ought you to be in these true studies, which have reference even to the life! And I now profess to you, that I am hindered by no necessity of circumstance or time from composing something by which the philosophers of our sect

[AD 407] John Chrysostom on Acts 28:23

Look, again it is not by miracles but with the law and the prophets that he silences them, and this is what he does on every occasion. And yet [Paul] had the power to perform miracles, but then it would no longer be a matter of faith. For this was a great miracle, to discourse from the law and the prophets.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 55

[AD 235] Hippolytus of Rome on Acts 28:25

This is the Spirit that at the beginning "moved upon the thee of the waters; " by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets, and descended in flight upon Christ. This is the Spirit that was given to the apostles in the form of fiery tongues. This is the Spirit that David sought when he said, "Create in me a clean heart, O God, and renew a right spirit within me." Of this Spirit Gabriel also spoke to the Virgin, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." By this Spirit Peter spake that blessed word, "Thou art the Christ, the Son of the living God." By this Spirit the rock of the Church was stablished. This is the Spirit, the Comforter, that is sent because of thee, that He may show thee to be the Son of God.

Source: Fragments - Dogmatic and Historical

[AD 407] John Chrysostom on Acts 28:25

The expression “the Spirit said” is unremarkable, for angels too are said to say what the Lord says. “The Holy Spirit,” he says, “was right in saying.” This is no longer unremarkable. When someone describes the speech of the angels, he does not say, “The angel was right in saying” but “The Lord was right in saying” or “The Spirit was right in saying.” That is, it is not me that you disbelieve, but God has known this from the beginning.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 55

[AD 735] Bede on Acts 28:25-26

Because the Holy Spirit well spoke through Isaiah the prophet to your fathers, saying: "Go to this people and say: You will hear indeed, etc." This prophecy, which the Apostle affirms was pronounced by the Holy Spirit, the book of the prophet itself recalls as having been spoken by the Lord. From this, it is clearly shown that the will and nature of the Lord and the Holy Spirit are one, and the name of the Lord is also understood in the appellation of the Spirit. And indeed, Paul, having no other Holy Spirit when he wrote these things about him, who was in the prophets before the coming of the Lord, was referring to the same Spirit of whom he himself was also a partaker, and all those who were brought in the faith of perfect virtue. Hence, he mentions the Spirit with the article, confirming it to be singular and one, and as he says, not simply "Holy Spirit," but with the added article "the Holy Spirit," and he recalls Isaiah prophesying with the word "the Holy Spirit." Peter too, in that speech by which he persuaded the present, said: "It was necessary for the Scripture to be fulfilled which the Holy Spirit spoke (that is, 'the Holy Spirit') through the mouth of David concerning Judas" (Acts I). He too shows that the same Spirit worked in the prophets and in the apostles. These excerpts from the books of the blessed Didymus should hold this place in our writings.

Source: Commentary on Acts

[AD 220] Tertullian on Acts 28:26

Through them, to wit, had "the heart of the People been made thick, lest they should see with the eyes, and hear with the ears, and understand with a heart" obstructed by the "fats" of which He had expressly forbidden the eating, teaching man not to be studious of the stomach.

Source: On Fasting

[AD 311] Methodius of Olympus on Acts 28:26

You will discover the meaning of this, my attentive hearer, if you do but take up and examine what follows upon this narration: For hearing, he says, ye shall hear, and shall not understand; and seeing, ye shall see, and not perceive.

Source: Methodius Oration Concerning Simeon and Anna

[AD 735] Bede on Acts 28:27

For the heart of this people has grown dull, and their ears barely heard. So that we do not think the dullness of the heart and heaviness of the ears are of nature, not of will, he adds the blame of choice and says:

Source: Commentary on Acts

[AD 735] Bede on Acts 28:27

They have shut their eyes lest they should see with their eyes. That is, by their preceding merits, they were the cause that God shut their eyes. Or it should be joined to the preceding, with the Lord saying to the prophet, “Go to this people, and reproach them with sins that they may have deserved blindness, perhaps if even thus they may be worthy to hear and turn to me” (Isaiah VI).

Source: Commentary on Acts

[AD 735] Bede on Acts 28:30-31

However, he remained for two whole years in his own hired house, that is, in the lodgings he had rented for himself, preaching Christ to all, not only to the Jews but also to the Gentiles, who he said were to be saved, those who were rejected.

Source: Commentary on Acts

[AD 735] Bede on Acts 28:30-31

He remained in his lodging for a full two years and welcomed all who came to him, preaching the kingdom of God. Jerome makes mention of this place in a letter to Lucinius: “Paul enters Rome in chains, to free those chained by errors of superstition; he remains in his rented lodging for two years, to render to us the eternal gift of both instruments.” By this exposition, he taught that all other things that are written in this volume, either about Paul the apostle himself or about others, do not only present the fruits of ecclesiastical doctrine on the surface of the letter: but truly also if anyone has perfectly understood, they possess the essence of spiritual sense, pregnant with virtue.

Source: Retractions on Acts

[AD 339] Eusebius of Caesarea on Acts 28:31

And Luke, who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul spent two whole years at Rome as a prisoner at large and preached the word of God without restraint. Thus after he had made his defense it is said that the apostle was sent again upon the ministry of preaching and that upon coming to the same city a second time he suffered martyrdom. In this imprisonment [Paul] wrote his second epistle to Timothy, in which he mentions his first defense and his impending death. But hear his testimony on these matters. “At my first answer,” he says, “no one stood with me, but all forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me and strengthened me, that by me the preaching might be fully known and that all the Gentiles might hear; and I was delivered out of the mouth of the lion.” He plainly indicates in these words that on the former occasion, in order that the preaching might be fulfilled by him, he was rescued from the mouth of the lion, referring, in this expression, to Nero, as is probable on account of the latter’s cruelty. He did not therefore afterward add the similar statement, “He will rescue me from the mouth of the lion”; for he saw in the Spirit that his end would not be long delayed. Wherefore he adds to the words “and he delivered me from the mouth of the lion” this sentence, “The Lord shall deliver me from every evil work and will preserve me to his heavenly kingdom,” indicating his speedy martyrdom; which he also foretells still more clearly in the same epistle, when he writes, “For I am now ready to be offered, and the time of my departure is at hand.” In his second epistle to Timothy, moreover, he indicates that Luke was with him when he wrote12 that at his first defense not even Luke was there. So it is probable that Luke wrote the Acts of the Apostles at that time, continuing his history down to the period when he was with Paul. But these things have been adduced by us to show that Paul’s martyrdom did not take place at the time of that Roman sojourn that Luke records. It is probable indeed that as Nero was more disposed to mildness in the beginning, Paul’s defense of his doctrine was more easily received; but that when he [Nero] had advanced to the commission of lawless deeds of daring, he made the apostles as well as others the subjects of his attacks.

Source: ECCLESIASTICAL HISTORY 2.22.1-8

[AD 407] John Chrysostom on Acts 28:31

Do you see God’s providence?… “He spoke about the kingdom,” it says. Not about anything tangible, not about the present, but with hopes he feeds them.… “I am in haste to go to Spain, and I hope,” he says, “to see you in my journey.” This is in part directed toward you. Do you see how everything was foreseen by that sacred and divine head, the man who is higher than the heavens, whose soul is able to grasp all things at once, Paul, who holds the first place, whose very name, to those who know, is sufficient to awaken the soul to soberness, to shake off all sleep? Concerning this [Paul] says, “I will come and rest together with you in the fullness of the blessing of the gospel,” and again, “I am going to Jerusalem to minister.” This is also what he says here, “I came to bring to my nation alms and offerings.” He was nearer now to heaven. Rome received him in chains and saw him crowned and proclaimed. “I will rest together with you,” he says. It was the beginning of the course. He added trophies to trophies, invincible as he was. Corinth held him for two years, Asia three, and this city two. Then for a second time he enters this city, when he has reached perfection. Thus he escaped and having filled the whole world brought his life to a close. Why did you want to know what happened after this? There followed such things as before: chains, tortures, battles, imprisonments, treacherous plots, false accusations, deaths day by day. You saw a small part of it. Whatever you saw is what the rest is like.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 55

[AD 735] Bede on Acts 28:31

And teaching about the Lord Jesus Christ with boldness without hindrance. He was not only not prohibited from preaching in Rome, but also, with Nero's empire not yet firmly established, and with crimes not yet erupting as much as the histories tell about him, he was sent to preach the Gospel of Christ also in the regions of the West, as he himself says to the Romans: Now therefore I am going to Jerusalem to minister to the saints. And shortly after: Therefore, when I have completed this, I will pass through you into Spain. Later, that is, in the last year of Nero, he was detained by him, and was crowned with martyrdom. He explains both these things in the second Epistle to Timothy, which he dictates while being in chains: At my first defense, no one came to my support, but all deserted me. But the Lord stood by me and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it, and I was rescued from the lion's mouth (II Timothy 4). Very clearly indicating that Nero is the lion because of his cruelty. And in the following: And he saved me, and will save me for his heavenly kingdom (Ibid.), which evidently indicated that he felt his impending martyrdom. Hence, in the same Epistle, he had prefaced by saying: For I am already being poured out like a drink offering, and the time for my departure is near. I have fought the good fight, I have finished the race, I have kept the faith (Ibid.).

Source: Commentary on Acts