Acts 16

Acts 16:1

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

John Chrysostom: “And, behold a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: which was well reported of by the brethren that were at Lystra and Iconium.” Great was the grace of Timothy. When Barnabas departed, he finds another, equivalent to him. Of him he saith, “Remembering thy tears and thy unfeigned faith, which dwelt first in thy grandmother Lois, and in thy mother Eunice.” His father continued to be a Gentile, and therefore it was that (Timothy) was not circumcised. Observe the Law already broken. — Homily on Acts 34

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

Acts 16:3

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

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

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

Clement of Alexandria: Whatever … [the gnostic] has in his mind, he bears on his tongue, to those who are worthy to hear, speaking as well as living from assent and inclination. For he both thinks and speaks the truth; unless at any time, medicinally, as a physician for the safety of the sick, he may deceive or tell an untruth, according to the Sophists. To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing. But that he might not, by dragging all at once away from the law to the circumcision of the heart through faith those of the Hebrews who were reluctant listeners, compel them to break away from the synagogue, he, “accommodating himself to the Jews, became a Jew that he might gain all.” He, then, who submits to accommodate himself merely for the benefit of his neighbors, for the salvation of those for whose sake he accommodates himself, not partaking in any dissimulation through the peril impending over the just from those who envy them, such a one by no means acts with compulsion. But for the benefit of his neighbors alone, he will do things that would not have been done by him primarily, if he did not do them on their account. Such a one gives himself: for the church; for the disciples whom he has begotten in faith; for an example to those who are capable of receiving the supreme economy of the philanthropic and God-loving instructor, for confirmation of the truth of his words, for the exercise of love to the Lord. Such a one is unenslaved by fear, true in word, enduring in labor, never willing to lie by uttered word and in it always securing sinlessness; since falsehood, being spoken with a certain deceit, is not an inert word but operates to mischief. — The Stromata Book 7

Gregory of Nazianzus: There have been in the whole period of the duration of the world two conspicuous changes of people’s lives, which are also called two Testaments, or, on account of the wide fame of the matter, two earthquakes; the one from idols to the law, the other from the law to the gospel. And we are taught in the Gospel of a third earthquake, namely, from this earth to that which cannot be shaken or moved. Now the two Testaments are alike in this respect, that the change was not made on a sudden or at the first movement of the endeavor. Why not (for this is a point on which we must have information)? That no violence might be done to us but that we might be moved by persuasion. For nothing that is involuntary is durable; like streams or trees that are kept back by force. But that which is voluntary is more durable and safe. The former is due to one who uses force, the latter is ours; the one is due to the gentleness of God, the other to a tyrannical authority. Therefore God did not think it behooved him to benefit the unwilling but to do good to the willing. And therefore like a tutor or physician he partly removes and partly condones ancestral habits, conceding some little of what tended to pleasure, just as doctors do with their patients, that their medicine may be taken, being artfully blended with what is nice. For it is no very easy matter to change from those habits that custom and use have made honorable. For instance, the first cut off the idol but left the sacrifices; the second, while it destroyed the sacrifices did not forbid circumcision. Then, when once men had submitted to the curtailment, they also yielded that which had been conceded to them; in the first instance the sacrifices, in the second circumcision; and became instead of Gentiles, Jews, and instead of Jews, Christians, being beguiled into the gospel by gradual changes. Paul is a proof of this; for having at one time administered circumcision and submitted to legal purification, he advanced till he could say, and I, brothers, if I yet preach circumcision, why do I yet suffer persecution? His former conduct belonged to the temporary dispensation, his latter to maturity. — ON THE HOLY SPIRIT, THEOLOGICAL ORATION 5 (31).25

John Chrysostom: Before blessed Paul, who himself had received circumcision, sent Timothy to teach the Jews, he first circumcised him in order that Timothy, as teacher, might be more acceptable to his audience. So Paul [actually] engaged in circumcision in order to abolish it. He knew why he had circumcised Timothy but chose not to disclose his reasons to the disciples. In fact, if they had known that he had circumcised him with the intention of abolishing circumcision, they would have not listened to anything Timothy had to say, and all the progress he had achieved would have been lost. Indeed, their ignorance was quite useful. As long as they believed that he circumcised Timothy in order to preserve the law, they generously received him and his doctrine. Therefore, by receiving [that doctrine] little by little, and by being taught, they abandoned their old customs. However, this would never have happened if they had known the reason from the beginning. In fact, if they had known, they would have opposed the circumcision and by opposing it they would have remained in their previous error. — CATENA ON THE ACTS OF THE APOSTLES 16.1-3

John Chrysostom: It is indeed amazing, the wisdom of Paul! He that has had so many battles about circumcision, he that moved all things to this end, and did not give over until he had carried his point, now that the decree is made sure, circumcises the disciple. He not only does not forbid others, but himself does this thing. “Him,” it says, “he would have to go forth with him.” And the wonder is this, that he even took him unto him. “Because of the Jews,” it says, “which were in those parts”: for they would not endure to hear the word from one uncircumcised. Nothing could be wiser. So that in all things he looked to what was profitable: he did nothing upon his own preference. — Homily on Acts 34

John Chrysostom: And what (then)? Mark the success: he circumcised, that he might take away circumcision: for he preached the decrees of the Apostles. He was about to make him a bishop, and it was not meet that he should be uncircumcised. Since therefore he was about to preach, that he might not smite the Jews a double blow, he circumcised Timothy. And yet he was but half (a Jew by birth), his father being a Greek: but yet, because that was a great point carried in the cause of the Gentiles, he did not care for this: for the Word must needs be disseminated: therefore also he with his own hands circumcised him. — Homily on Acts 34

Origen of Alexandria: [But] perhaps it has been recorded at some time or other with good reason that even the true worshiper who worships in spirit and truth performs certain symbolic acts so that, by acting in a most accommodating manner, he might free those who are enslaved to the symbol and bring them to the truth that the symbols represent. Paul appears to have done this in the case of Timothy, and perhaps also in Cenchrea and Jerusalem, as it is written in the Acts of the Apostles. — COMMENTARY ON THE GOSPEL OF John 13.111

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

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

Acts 16:4

John Chrysostom: “And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and elders which were at Jerusalem. And so were the Churches established in the faith, and increased in number daily.” Dost thou mark fighting, and by fighting, edification? Not warred upon by others, but themselves doing contrary things, so they edified the Church! They introduced a decree not to circumcise, and he circumcises! “And so were the Churches,” it says, “established in the faith,” and in multitude: “increased,” it says, “in number daily.” Then he does not continue to tarry with these, as having come to visit them: but how? he goes further. — Homily on Acts 34

John Chrysostom: “And as they went through the cities, they delivered them the decrees for to keep.” For until then, there was no need for the Gentiles to keep any such. The beginning of the abrogation was the Gentiles’ not keeping these things, and being none the worse for it: nor having any inferiority in respect of faith: anon, of their own will they abandoned the Law. “And so were the Churches established in the faith.” Do you mark here also how from going counter (to his own object) a great good results? “And increased in number daily.” Do you observe, that the circumcising not only did no harm, but was even of the greatest service? — Homily on Acts 34

Acts 16:6

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

John Chrysostom: “Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,” having left Phrygia and Galatia, they hastened into the interior. For, it says, “After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.” Wherefore they were forbidden, he does not say, but that they were “forbidden,” he does say, teaching us to obey and not ask questions, and showing that they did many things as men. — Homily on Acts 34

Acts 16:7

John Chrysostom: The text does not say why they were prevented but only that they were prevented. It teaches us that we only have to obey and not to enquire about the reasons, and it shows us that they did many things according to human customs. — CATENA ON THE ACTS OF THE APOSTLES 16.7

John Chrysostom: “And the Spirit,” it says, “suffered them not: but having passed by Mysia they came down to Troas.” Wherefore they were forbidden, he does not say, but that they were “forbidden,” he does say, teaching us to obey and not ask questions, and showing that they did many things as men. — Homily on Acts 34

Acts 16:9

John Chrysostom: “And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.” Why a vision, and not the Holy Ghost? because He forbade the other. He would even in this way draw them over: since to the saints also He appeared in a dream, and in the beginning (Paul) himself saw a vision, “a man coming in and laying his hands upon him.” In this manner also Christ appears to him, saying, “Thou must stand before Caesar.” Then for this reason also He draws him thither, that the preaching may be extended. This is why he was forbidden to tarry long in the other cities, Christ urging him on. For these were to enjoy the benefit of John for a long time, and perhaps did not extremely need him (Paul), but thither he behooved to go. And now he crosses over and goes forth. — Homily on Acts 34

John Chrysostom: “And a vision appeared unto Paul in the night.” Not now by Angels, as to Philip, as to Cornelius, but how? By a vision it is now shown to him: in more human sort, not now as before in more divine manner. For where the compliance is more easy, it is done in more human sort; but where great force was needed, there in more divine. For since he was but urged to preach, to this end it is shown him in a dream: but to forbear preaching, he could not readily endure: to this end the Holy Ghost reveals it to him. Thus also it was then with Peter, “Arise, go down.” For of course the Holy Spirit did not work what was otherwise easy: but (here) even a dream sufficed him. And to Joseph also, as being readily moved to compliance, the appearance is in a dream, but to the rest in waking vision. Thus to Cornelius, and to Paul himself. — Homily on Acts 34

Origen of Alexandria: Listen, shepherds of the churches! Listen, God’s shepherds! His angel always comes down from heaven and proclaims to you, “Today a Savior is born for you, who is Christ the Lord.” For, unless that Shepherd comes, the shepherd of the churches will be unable to guard the flock well. Their custody is weak, unless Christ pastures and guards it along with them. We just read in the apostle, “We are coworkers with God.” A good shepherd, who imitates the good Shepherd, is a coworker with God and Christ. He is a good shepherd precisely because he has the best Shepherd with him, pasturing his sheep along with him. For, “God established in his church apostles, prophets, evangelists, shepherds and teachers. He established everything for the perfection of the saints.” Let this suffice for a simpler explanation.But we should ascend to a more hidden understanding. Some shepherds were angels that governed human affairs. Each of these kept his watch. They were vigilant day and night. But, at some point, they were unable to bear the labor of governing the peoples who had been entrusted to them and accomplish it diligently. When the Lord was born, an angel came and announced to the shepherds that the true Shepherd had appeared. Let me give an example. There was a certain shepherd-angel in Macedonia who needed the Lord’s help. Consequently, he appeared to Paul in his dreams as a Macedonian man “and said, ‘Cross over to Macedonia and help us.’ ” Why do I speak of Paul, since the angel said this not to Paul but to Jesus who was in Paul? So shepherds need the presence of Christ. — HOMILIES ON THE GOSPEL OF Luke 12.2-3

Acts 16:10

John Chrysostom: “And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the Gospel unto them.” “Assuredly gathering,” it says, “that the Lord had called us.” That is, inferring, both from the circumstance that Paul saw it and none other, and from the having been “forbidden by the Spirit,” and from their being on the borders; from all these they gathered. — Homily on Acts 34

Acts 16:11

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

John Chrysostom: “Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony.” That is, even the voyage made this manifest: for there was no tardiness. It became the very root of Macedonia. It is a high distinction for a city, the being a colony. “And in this city we were tarrying certain days.” — Homily on Acts 34

Acts 16:12

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

Acts 16:13

John Chrysostom: See again Paul judaizing. “Where it was thought,” it says, both from the time and from the place, “that prayer would be.” Out of the city, by a river side: for it is not to be supposed that they prayed only where there was a synagogue; they also prayed out of synagogue, but then for this purpose they set apart, as it were, a certain place, because as Jews they were more corporeal - and, “on the sabbath-day,” when it was likely that a multitude would come together. “And we sat down, and spake to the women which resorted thither.” Mark again the freedom from all pride.

“Out of the city.” The place was convenient for hearing the word, aloof from troubles and dangers. “On the sabbath.” As there was no work going on, they were more attentive to what was spoken. — Homily on Acts 35

Acts 16:14

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

John Chrysostom: “And a certain woman”: a woman and she of low condition, from her trade too: but mark in her a woman of elevated mind. In the first place, the fact of God’s calling her bears testimony to her.

“And a certain woman, named Lydia, a seller of purple”: observe how the writer of the history is not ashamed of the occupations of the converts: moreover neither was this city of the Philippians a great one. Having learnt these things, let us also be ashamed of no man. Peter abides with a tanner; Paul with a woman who was a seller of purple, and a foreigner. Where is pride? “Whose heart the Lord opened.” Therefore we need God, to open the heart: but God opens the hearts that are willing: for there are hardened hearts to be seen. “So that she attended to the things which were spoken of Paul.” The opening, then, was God’s work, the attending was hers: so that it was both God’s doing and man’s. — Homily on Acts 35

Acts 16:15

Ammonius of Alexandria: Observe that instruction came first, and then, after the disciples heard the word, baptism followed. But if someone dares to say, “Behold! God saves only those whom he wants to save, he has compassion on and opens only the hearts of those he wants,” as if he were seeking to assign to God the reason why we are either saved or not saved, so that he can say that God is responsible—if he says, “Look, see how he opened the heart of Lydia,” we must reply to him, “Search the Scripture,” for he who does not search does not find what he requires. How do we say that what is said about Cornelius is by the grace of God? We answer that God opens the door to those who live a righteous life but err about faith because of the error transmitted to them by their fathers. And so Lydia too worshiped God but did not know the way in which she had to be saved, which God revealed to her through the true teaching. Therefore the text says “she was a worshiper of God.” On the other hand, if God does not open the heart of someone, he does not open it because that person is impious and receives his words in vain. For even if someone should establish the word of God through manifest proofs, just as the apostles did through signs and wonders, while he, still desiring to be a slave to his passions and wickedness, rejects the word, he is responsible for himself. In fact, God never aids someone in evil, but because of his love of goodness he joins anyone in approving what is noble. But as for what is evil, he allows each to walk in his desires: each may live for whatever he wishes. — CATENA ON THE ACTS OF THE APOSTLES 16.14

John Chrysostom: Notice again the absence of pride. She was a woman, and she was lowly and a manual laborer. Note, however, that the woman was a lover of wisdom. The first evidence of this is her testimony that God called her. See how the writer of the story was not ashamed to report the habits of life.… And as for us, let us not be ashamed of these students or of any student of these things. Peter stays with the tanner, and Paul with the dealer in purple and a foreign one for that matter. Where is their pride? Therefore let us pray to God that he may open our heart. In fact God opens those hearts that want to be opened, as he can see those that are hardened. The opening is God’s part, being attentive hers: this is something that is, in fact, both human and divine. — CATENA ON THE ACTS OF THE APOSTLES 16.13

John Chrysostom: “And when she was baptized,” it says, “she and her household” - mark how he persuaded all of them - “she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us”: then look at her wisdom, how she importunes the Apostles, how full of humility her words are, how full of wisdom. “If ye have judged me faithful,” she says. Nothing could be more persuasive. Who would not have been softened by these words? She did not request, did not entreat simply: but she left them to decide, and yet exceedingly forced them: “And she constrained us,” it says, by those words. And again in a different way: for see how she straightway bears fruit, and accounts it a great gain. “If ye have judged me,” that is, That ye did judge me is manifest, by your delivering to me such holy mysteries: and she did not dare to invite them before this.

And she was baptized, and receives the Apostles with such earnestness of entreaty; with more than that used by Abraham. And she speaks of no other token than that whereby she was saved: she says not, “If ye have judged me” a great, a devout woman; but what? “faithful to the Lord”: if to the Lord, much more to you. “If ye have judged me”: if ye do not doubt it. And she says not, Abide with me, but, “Come into my house and abide”: with great earnestness she says it. Indeed a faithful woman! — Homily on Acts 35

Acts 16:16

Ammonius of Alexandria: It should be noted that Christ was announced through demons, in which the Gentiles were believing. It was also these that gave witness and said that the apostles were servants of God, that their preaching was saving and that Jesus was God and not a mere man. That was the proclamation of the ones concerning Paul and Silas.… After the demon had repeatedly testified that the message of the apostles was saving, Paul ordered him to come out in order to demonstrate to those who believed him, that every believer was stronger than the demon, and to show that each had power both to allow the demon to stay as one subject to the believer and to release him. See how powerful the words of the servants of Christ were: as soon as they gave a command, the demons came out. — CATENA ON THE ACTS OF THE APOSTLES 16.17

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

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

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

Irenaeus: It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, — Against Heresies Book I

John Chrysostom: “And it came to pass,” it says, “as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation.”

“A certain damsel possessed with a spirit of Python.” Say, what is this demon? The god, as they call him, Python: from the place he is so called. Do you mark that Apollo also is a demon? And the demon wished to bring them into temptation: therefore to provoke them, “the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation.” — Homily on Acts 35

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

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

Acts 16:17

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

John Chrysostom: What may be the reason that both the demon spoke these words, and Paul forbade him? Both the one acted maliciously, and the other wisely: the demon wished in fact to make himself credible. For if Paul had admitted his testimony, he would have deceived many of the believers, as being received by him: therefore he endures to speak what made against himself, that he may establish what made for himself: and so the demon himself uses accommodation in order to destruction.

O thou accursed, thou execrable one! if then thou knowest that it is “His way of salvation” that “they show,” why dost thou not come out freely? But just what Simon wished, when he said, “Give me, that on whomsoever I lay my hands, he may receive the Holy Ghost”, the same did this demon: since he saw them becoming famous, here also he plays the hypocrite: by this means he thought to be allowed to remain in the body, if he should preach the same things. But if Christ “receive not testimony from man,” meaning John, much less from a demon. “Praise is not comely in the mouth of a sinner”, much less from a demon. For that they preach is not of men, but of the Holy Ghost. Because they did not act in a spirit of boasting. — Homily on Acts 35

Origen of Alexandria: Jesus our Lord does not accept witness from demons, as he said, “Be silent and come out of him.” So, in imitation of him, his apostle Paul “grieving” it says, “turned and addressed the spirit of Python, ‘I command you in the name of Jesus Christ, depart from her.’ ” Perhaps you may ask why Paul is grieving when he rebukes the spirit of Python. It had spoken no blasphemy, had it, for it says, “A woman with the spirit of Python was following Paul and his companions and kept shouting, ‘These men are servants of God the most high, and they proclaim to you the way of salvation.’ And she kept doing this for many days.” It is clear that Paul was not grieving because of blasphemy but because he considered testimony given by the spirit of Python unworthy of his message. — HOMILIES ON Numbers 16.7.10

Acts 16:18

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

John Chrysostom: In imitation of his teacher; for so too did Christ rebuke. For he did not wish to have testimony from them. And why did the demon do this? Because he wanted to confound the order of things, to snatch away the apostles’ dignity and to persuade many to pay attention to him. If that had happened, they would have appeared trustworthy from then on and introduced their own designs. To prevent this and to forestall deceit, [Paul] silences them even though they speak the truth, so that no one should pay any attention to their lies but stop listening altogether to what they say. — HOMILIES ON 1 CORINTHIANS 29.3

John Chrysostom: At first then, Paul would not admit it, but scorned it, not wishing to cast himself all at once upon miracles; but when it continued to do this, and pointed to their work “who preach unto us the way of salvation,” then he commanded it to come out. For it says, “Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.”

“And Paul being grieved,” etc. By their clamor and shouting they thought to alarm them the magistrates: saying, “These men do exceedingly trouble our city.” What sayest thou? Dost thou believe the demon? Why not here also? He saith, They are “servants of the most high God”; thou sayest, “They exceedingly trouble our city”: he saith, “They show us the way of salvation”; thou sayest, “They teach customs which are not lawful for us to receive.” Observe, how they do not attend even to the demon, but look only to one thing, their covetousness. — Homily on Acts 35

Acts 16:19

John Chrysostom: “And when her masters saw that the hope of their gains was gone, they caught Paul and Silas.” So then Paul did all, both miracles and teaching, but of the dangers Silas also is partaker. “And when her masters saw that the hope of their gains was gone.” Everywhere money the cause of evils. O that heathen cruelty! they wished the girl to be still a demoniac, that they might make money by her. “They caught Paul and Silas,” it says, “and dragged them into the marketplace unto the rulers, and brought them unto the magistrates, saying, These men, being Jews, do exceedingly trouble our city!” — Homily on Acts 35

Acts 16:20

John Chrysostom: “These men, being Jews, do exceedingly trouble our city!”: by doing what? Then why did you not drag them hither before this? “Being Jews”: the name was in bad odor. — Homily on Acts 35

Acts 16:21

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

John Chrysostom: What do you say? Do you believe the demon? Does not he say here, “servants of the most high God”? You say, “They are disturbing our city.” He says that they proclaim to you a way of salvation. You say, “They are advocating customs that are not lawful for us to adopt”; see how they do not even listen to the demon but are influenced by greed. — CATENA ON THE ACTS OF THE APOSTLES 16.20-21

John Chrysostom: “And teach customs, which are not lawful for us to receive, neither to observe, being Romans.” They made a charge of treason of it. Why did they not say, Because they cast out the demon, they were guilty of impiety against God? For this was a defeat to them: but instead of that, they have recourse to a charge of treason: like the Jews when they said, “We have no king but Caesar: whoso maketh himself a king speaketh against Caesar.” — Homily on Acts 35

Acts 16:22

John Chrysostom: “And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.” O the irrational conduct! They did not examine, did not allow them to speak. And yet, such a miracle having taken place, ye ought to have worshipped them, ought to have held them as saviors and benefactors. For if money was what ye wished, why, having found so great wealth, did ye not run to it? This makes you more famous, the having power to cast out demons than the obeying them. Lo, even miracles, and yet love of money was mightier.

But observe them, Paul and Silas, how they do not answer, nor plead for themselves; “For when,” saith he, “I am weak, then am I strong. My grace is sufficient for thee, for My strength is made perfect in weakness”: so that by reason of their gentleness also they should be admired. — Homily on Acts 35

Acts 16:23

Ammonius of Alexandria: This is Stephen whom Paul mentions in the first letter to the Corinthians. — CATENA ON THE ACTS OF THE APOSTLES 16.31-32

Ammonius of Alexandria: “They ordered the jailer to keep them securely.” Since they knew their virtue, they deceived themselves by saying, “Keep them securely.” But by doing so they testified that they were not ordinary but great men who had the power to do, through the Lord, whatever they wanted. — CATENA ON THE ACTS OF THE APOSTLES 16.23

John Chrysostom: “And when they had laid many stripes upon them, they cast them into prison” - great was their wrath - “charging the jailer to keep them safely”: “And the magistrates,” charging the jailer to keep them safely: that they may be the means of a greater miracle. The stricter the custody, the greater the miracle. It was probably from the wish to cut short the disturbance, that the magistrates did these things; because they saw the crowd urgent, and wished to stay their passion at the instant, therefore they inflicted the stripes: at the same time it was their wish to hear the matter, and that was why they cast them into prison and gave charge “to keep them safely.” — Homily on Acts 35

Acts 16:24

John Chrysostom: Do you see how his power was perfected in weakness? If Paul had been freed and had shaken that building, the event would not have been so wonderful. “Therefore,” he says, “remain in chains! Let the walls be shaken from every side, and let the prisoners be freed!—so that my power may appear all the greater, when through you, the one confined and in fetters, all who are in chains are freed.” This is what amazed the jailer, that Paul, held in such constraints, was able, through prayer alone, to shake the foundations, open the doors of the prison and free all who were in chains. — HOMILIES CONCERNING THE STATUES 1.16

John Chrysostom: “Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.” Observe, he also again thrust them into the “inner” prison: and this too was done providentially, because there was to be a great miracle.

And, it says, “he made them fast in the stocks,” as we should say, the nervum. — Homily on Acts 35

Acts 16:25

Ammonius of Alexandria: They followed the psalmist, who says, “At midnight I will rise to confess to you.” — CATENA ON THE ACTS OF THE APOSTLES 16.25

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

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

John Chrysostom: Mark how Peter slept. Both there, it was wisely ordered that he should be asleep; for the Angel came to him, and it behooved that none should see what happened; and on the other hand it was well ordered here that Paul should be awake, in order that the keeper of the prison might be prevented from killing himself. — Homily on Acts 36

John Chrysostom: What could equal these souls? These men had been scourged, had received many stripes, they had been misused, were in peril of their lives, were thrust into the inner prison, and set fast in the stocks: and for all this they did not suffer themselves to sleep, but kept vigil all the night. And at midnight, it says, and the prisoners listened to them: it was so strange and surprising! — Homily on Acts 36

John Chrysostom: This let us also do, and we shall open for ourselves - not a prison, but - heaven. If we pray, we shall be able even to open heaven. Elias both shut and opened heaven by prayer. There is a prison in heaven also. Whatsoever, He saith, ye shall bind on earth, shall be bound in heaven. Let us pray by night, and we shall loose these bonds. For that prayers loose sins, let that widow convince us, let that friend convince us, who at that untimely hour of the night persists and knocks: let Cornelius convince us, for, thy prayers, it says, and thine alms are come up before God. — Homily on Acts 36

John Chrysostom: Who is equal to these souls? After being whipped they received numerous blows and underwent insults and extreme dangers. While fastened in stocks in the innermost cell, they stayed awake not wanting to fall asleep. Do you see how great the affliction of the righteous is? We sleep in soft beds without any fear throughout the night. Maybe they stayed awake because they were in this state. The tyrant sleep did not catch them, pain did not bend them, fear did not make them dispirited, but these things spurred them on even more. — CATENA ON THE ACTS OF THE APOSTLES 16.25

John Chrysostom: What could equal these souls? These men had been scourged, had received many stripes, they had been misused, were in peril of their lives, were thrust into the inner prison, and set fast in the stocks: and for all this they did not suffer themselves to sleep, but kept vigil all the night. Do you mark what a blessing tribulation is? But we, in our soft beds, with none to be afraid of, pass the whole night in sleep. But belike this is why they kept vigil, because they were in this condition. Not the tyranny of sleep could overpower them, not the smart of pain could bow them, not the fear of evil cast them into helpless dejection: no, these were the very things that made them wakeful: and they were even filled with exceeding delight. — Homily on Acts 36

John Chrysostom: Let us compare, beloved, with that night these nights of ours, with their revellings, their drunkenness, and wanton excesses, with their sleep which might as well be death, their watchings which are worse than sleep. For while some sleep without sense or feeling, others lie awake to pitiable and wretched purpose, plotting deceits, anxiously thinking about money, studying how they may be revenged upon those who do them wrong, meditating enmity, reckoning up the abusive words spoken during the day: thus do they rake up the smouldering embers of wrath, doing things intolerable. — Homily on Acts 36

Severus of Antioch: You see, the holy Scripture clearly states that they sang hymns, not only in their hearts but also in order to be heard, as is written in the Psalms: “With my voice I cried to the Lord, with my voice I was in need before God.” After the great fame of their actions it was necessary to offer the sacrifices of praise for everything to God, that is, “the fruit of the lips, which confess his name,” as Paul says. David expresses the same saying, “By praising I invoke the Lord, and I will be saved from my enemies.” — CATENA ON THE ACTS OF THE APOSTLES 16.25

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

Acts 16:26

John Chrysostom: The prison shook to disrupt the mindset of the faithless, to set the prison guard free and to proclaim the word of God.… You see how the nature of shackles destroys the shackles, for just as the death of the Lord put death to death, so also the shackles of Paul set the captives free, shook the prison, opened the doors. And yet this is not the nature of shackles, but they do the opposite—they hold the prisoner in security, they do not open up the walls for him. But while the simple nature of shackles is not this, the nature of these shackles is such because of Christ. — CATENA ON THE ACTS OF THE APOSTLES 16.26-28

John Chrysostom: And suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately all the doors were opened, and every one’s bands were loosed. And why did no other miracle take place? Because this was, of all others, the thing sufficient for his conversion, seeing he was personally in danger: for it is not so much miracles that overpower us, as the things which issue in our own deliverance. That the earthquake should not seem to have come of itself, there was this concurrent circumstance, bearing witness to it: the doors were opened, and all their bonds were loosed. And it appears in the night-time; for the Apostles did not work for display, but for men’s salvation. — Homily on Acts 36

Acts 16:27

John Chrysostom: And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, drew out his sword, and would have killed himself, supposing that the prisoners had been fled. The keeper was not an evil-disposed man that he thrust them into the inner prison, was because of his having received such a command, not of himself. The man was all in a tumult of perturbation. — Homily on Acts 36

Acts 16:28

John Chrysostom: For whom did that event happen at midnight? And for whom was it accompanied by an earthquake? Listen to God’s dispensation and be filled with wonder! The chains were loosed and the doors opened. But this event happened for the jailer alone. It was not for show but salvation. That the prisoners did not know they were freed is clear from what Paul says …, “He cried out with a loud voice and said, ‘Do not harm yourself, for we are all here.’ ” They would not have stayed within if they had known that the doors had been opened and they had been freed. Those who break through walls, leap over roofs and eaves and dare anything even when they are bound would have not tolerated staying when their chains had been loosed and the doors had been opened and the jailer sleeping.… And the imprisoned are usually bound during the night, and not during the day. With much care, therefore, he was able to see them carefully bound again and sleeping. If these things had been done during the day, there would have been a big riot. Why was the prison shaken by the earthquake? In order that the jailer might get up to see that spectacle: only he was worthy of salvation. — CATENA ON THE ACTS OF THE APOSTLES 16.25

John Chrysostom: But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. He wondered more at Paul’s kindness; he was amazed at his manly boldness, that he had not escaped when he had it in his power, that he hindered him from killing himself. Paul shouted, until he saw, and is beforehand with him saying, We are all here. — Homily on Acts 36

Acts 16:29

Ammonius of Alexandria: From this event it can be established that the faith of people is something in their power. See how, after such a fright, only the jailer believed. And yet, most of all, those imprisoned should have been moved to believe, since they had experienced a greater wonder when they saw their iron chains suddenly broken. Being foolish, they were frightened at the moment when the foundations of the prison were shaken and the doors were opened. But being despisers of God, after such a sign, they forgot what had happened, so that they did not speak to the jailer or to anyone about the terror that had happened. For, no doubt, had they heard from the jailer or from the followers of Paul the reason for such a wonder, they would perhaps have been converted. I think that a similar event happened in hell, when our Lord Jesus Christ, the Word of God, descended there tasting death for a brief time. The foundations of the earth were shaken and the chains of all were loosed. Whoever went to meet the Savior and believed in him was saved like the jailer and his house. Whoever rejected him and did not endeavor to investigate the strange miracle stayed in hell. Just as those who followed Paul, after the chains were loosed, came out of the prison in the morning, so Christ, coming back from hell in the dark of earliest morning and having been freed—as it was not fitting for him, being God, to be held by death—arose, and in the first place appeared to his faithful disciples and the women around Mary, and comforted them and confirmed them in faith by saying, “Take heart.” He was then assumed into heaven, where he remains with God his Father. Likewise, the followers of Silas, who came out of the prison, visited Lydia and the brothers and departed. — CATENA ON THE ACTS OF THE APOSTLES 16.29-30

John Chrysostom: Then he called for lights, and sprang in, and came trembling, and fell down before Paul and Silas; and brought them out, and said, Sirs, what must I do to be saved? Do you mark how the wonder overpowered him? And having called for lights, it says, he sprang in, and fell down at the feet of the prisoner; he, the prison keeper, saying, Sirs, what must I do to be saved? Why, what had they said? Observe, he does not, on finding himself safe, think all is well; he is overcome with awe at the miraculous power. — Homily on Acts 36

John Chrysostom: Do you mark what happened in the former case, and what here? There a girl was released from a spirit, and they cast them into prison, because they had liberated her from the spirit. Here, they did but show the doors standing open, and it opened the doors of his heart, it loosed two sorts of chains; that prisoner kindled the true light; for the light in his heart was shining. And he sprang in, and fell before them; and he does not ask, How is this? What is this? but straightway he says, What must I do to be saved? — Homily on Acts 36

Acts 16:31

John Chrysostom: And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. What then answers Paul? Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thine house. For this above all, wins men: that one’s house also should be saved. — Homily on Acts 36

Acts 16:32

John Chrysostom: And they spake unto him the word of the Lord, and to all that were in his house, and so immediately gave proof of their kindness towards him. And he took them the same hour of the night and washed their stripes; and was baptized, he and all his, straightway. He washed them, and was himself baptized, he and his house. And they spake the word to him, and to all that were in his house. And he took them the same hour of the night, and washed their stripes: washed them and was washed: those he washed from their stripes, himself was washed from his sins: he fed and was fed. — Homily on Acts 36

Acts 16:33

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

Acts 16:34

John Chrysostom: And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. And rejoiced, it says: although there was nothing but words only and good hopes: having believed in God with all his house: this was the token of his having believed - that he was released of all. What worse than a jailer, what more ruthless, more savage? He entertained them with great honor. Not, because he was safe, he made merry, but, having believed God. — Homily on Acts 36

Acts 16:35

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

John Chrysostom: And when it was day, the magistrates sent the sergeants, saying, Let those men go. It is likely the magistrates had learnt what had happened, and did not dare of themselves to dismiss them. And the keeper of the prison told these words to Paul, saying, the magistrates have sent to let you go: now therefore depart, and go in peace - that is, in safety, fearing no man. — Homily on Acts 36

Acts 16:37

John Chrysostom: But Paul said unto them, they have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. Even upon the declaration of the magistrates Paul does not go out, but for the sake both of Lydia and the rest he puts them in fear: that they may not be supposed to have come out upon their own request, that they may set the rest in a posture of boldness. The impeachment was twofold: that being Romans, and uncondemned, they had openly cast them into prison. You see that in many things they took their measures as men. — Homily on Acts 36

John Chrysostom: But Paul said unto them: that he may not seem to be receiving his liberty as one condemned, and as one that has done wrong: therefore it is that he says, Having openly beaten us uncondemned - that it may not be matter of grace on their part. And besides, they wish the jailer himself to be out of danger, that he may not be called to account for this afterwards. And they do not say, Having beaten us, who have wrought miracles: for they the magistrates did not even heed these: but, that which was most effectual to shake their minds, uncondemned, and being Romans. — Homily on Acts 36

Lucius Caecilius Firmianus Lactantius: When, therefore, Christ fulfilled these things which God would have done, and which He foretold many ages before by His prophets, incited by these things, and ignorant of the sacred Scriptures, they conspired together to condemn their God. And though He knew that this would come to pass, and repeatedly said that He must suffer and be put to death for the salvation of many, nevertheless He withdrew Himself with His disciples, not that He might avoid that which it was necessary for Him to undergo and endure, but that He might show what ought to take place in every persecution, that no one should appear to have fallen into it through his own fault.

Then they lifted Him up in the midst between two malefactors, who had been condemned for robbery, and fixed Him to the cross. What can I here deplore in so great a crime? or in what words can I lament such great wickedness? For we are not relating the crucifixion of Gavius, which Marcus Tullius followed up with all the spirit and strength of his eloquence, pouring forth as it were the fountains of all his genius, proclaiming that it was an unworthy deed that a Roman citizen should be crucified in violation of all laws. And although He was innocent, and undeserving of that punishment, yet He was put to death, and that, too, by an impious man, who was ignorant of justice. What shall I say respecting the indignity of this cross, on which the Son of God was suspended and nailed? Who will be found so eloquent, and supplied with so great an abundance of deeds and words, what speech flowing with such copious exuberance, as to lament in a befitting manner that cross, which the world itself, and all the elements of the world, bewailed? — The Divine Institutes, Book 4, Chapter XVIII

Acts 16:38

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

John Chrysostom: And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. They feared, it says: because the men were Romans, not because they had unjustly cast them into prison. And besought them to depart out of the city: begged them as a favor. Observe how diversely grace manages things: how Peter went out, how Paul, though both were Apostles. — Homily on Acts 36

Acts 16:40

Ammonius of Alexandria: How great was their modesty and charity! Paul and Silas would not have put up with leaving, even though they had been dismissed by the magistrates, if they had not been able to go to the poor woman and the others, whom they called brothers, and made themselves their equals. — CATENA ON THE ACTS OF THE APOSTLES 16.40

John Chrysostom: And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed. And they went to the house of Lydia, and having confirmed her, so departed. For it was not right to leave their hostess in distress and anxiety. But they went out, not in compliance with the request of those rulers, but hasting to the preaching: the city having been sufficiently benefited by the miracle: for it was fit they should not be there any longer. For in the absence of them that wrought it, the miracle appeared greater, itself crying out more loudly: the faith of the jailer was a voice in itself. — Homily on Acts 36