Homilies on Acts

<!--<span class="stiki"></span>-->Acts XVI. 13, 14

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

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