(Recapitulation.) “Three sabbath-days,” it says, being the time when they had leisure from work, “he reasoned with them, opening out of the Scriptures”: for so used Christ also to do: as on many occasions we find Him reasoning from the Scriptures, and not on all occasions (urging men) by miracles. Because to this indeed they stood in a posture of hostility, calling them deceivers and jugglers; but he that persuades men by reasons from the Scriptures, is not liable to this imputation.
And on many occasions we find (Paul) to have convinced men simply by force of teaching: and in Antioch “the whole city was gathered together”: so great a thing is this also, for indeed this itself is no small miracle, nay, it is even a very great one. And that they might not think that they did it all by their own strength, but rather that God permitted it, two things resulted, namely, “Some of them were persuaded,” etc. (c) “And of devout Greeks a great multitude, and of the chief women not a few:” but those others did the contrary: “the Jews moved with envy,” etc.
(v. 4, 5) (b) and, from the fact that the being called was itself a matter of God's fore-ordering, (a) they neither thought great things of themselves as if the triumph were their own, nor were terrified as being responsible (for all). But how comes it that he said, “That we should go unto the heathen, and they unto the circumcision”, and yet discoursed to the Jews? (α) He did this as a thing over and above. (β) For he did other things also more than he was obliged.
For instance, Christ ordained that they should “live by the Gospel”, but our Apostle did it not: Christ sent him not to baptize, yet he did baptize. Mark how he was equal to all. Peter to the circumcision, he to the Gentiles, to the greater part. (α) Since if it was necessary for him to discourse to Jews, how said he again: “For He that wrought effectually in him toward the circumcision, the same was mighty also in me toward the Gentiles”? In the same way as those Apostles also had intercourse with the Gentiles, though they had been set apart for the circumcision, so likewise did our Apostle.
The more part of his work indeed was with the Gentiles: still he did not neglect the Jews either, that they might not seem to be severed from them. And how was it, you will ask, that he entered in the first place into the synagogues, as if this were his leading object? True; but he persuaded the Gentiles through the Jews, and from the things which he discoursed of to the Jews. And he knew, that this was most suitable for the Gentiles, and most conducive to belief. Therefore he says: Inasmuch as I am the “Apostle of the Gentiles.” And his Epistles too all fight against the Jews.— “That the Christ,” he says, “must needs have suffered.” If there was a necessity for His suffering, there was assuredly a necessity for His rising again: for the former was far more wonderful than the latter.
For if He gave Him up to death Who had done no wrong, much rather did He raise Him up again. But the Jews which believed not took unto them certain of the baser sort, and set all the city on an uproar: so that the Gentiles were more in number. The Jews thought not themselves enough to raise the disturbance: for because they had no reasonable pretext, they ever effect such purposes by means of uproar, and by taking to themselves base men. “And when they found them not,” it says, “they haled Jason and certain brethren.” O the tyranny!
Dragged them without any cause out of their houses. “These all,” say they, “do contrary to the decrees of Cæsar”: for since they spoke nothing contrary to what had been decreed, nor made any commotion in the city, they bring them under a different charge: “saying that there is another king, one Jesus. And they troubled the people,” etc. And what are you afraid of, seeing He is dead? (β) “And when they had taken security,” etc. See how by giving security Jason sent Paul away: so that he gave his life (to the hazard) for him. (α) “And brethren,” etc. See how the persecutions in every case extend the preaching.
“Now these,” it says, “were more noble than those in Thessalonica”: i.e. they were not (men) practising base things, but some were convinced, and the others (who were not), did nothing (of that sort). (β) “Daily,” it says, “searching the Scriptures whether these things were so:” not merely upon a sudden impetus or (burst of) zeal. “More noble,” it says: i. e. in point of virtue (α)“Therefore many of them,” etc. And here again are Greeks. (β) “But when the Jews of Thessalonica,” etc., because there were lewd persons there.
And yet that city was greater. But it is no wonder in the greater city the people were worse: nay, of course to the greater city there go the worse men, where the occasions of disturbances are many. And as in the body, where the disease is more violent for having more matter and fuel, just so is it here. (α) But look, I beg you, how their fleeing was providentially ordered, not from cowardice: otherwise they would have ceased to preach, and would not have exasperated them still more.
But from this (flight) two things resulted: both the rage of those (Jews) was quenched, and the preaching spread. But in terms befitting their disorderly conduct, he says, “Agitating the multitude.” (β) Just what was done at Iconium— that they may have the additional condemnation of destroying others besides themselves. This is what Paul says of them: “Forbidding to preach to the Gentiles, to fill up their sins always, for the wrath has come upon them to the uttermost.” Why did he not stay?
For if there, where he was stoned, he nevertheless stayed a long time, much more here. Why? (The Lord) did not wish them to be always doing signs; for this is itself a sign, not less than the working of signs— that being persecuted, they overcame without signs. So that just as now He prevails without signs, so was it on many occasions His will to prevail then. Consequently neither did the Apostles run after signs: as in fact he says himself, “We preach Christ crucified” — to them that crave signs, to them that crave wisdom, we give that which cannot even after signs persuade, and yet we do persuade!
So that this was a mighty sign. See then, how when the preaching is extended, they are not in a hurry to run after signs. For it was right that thenceforth the believers should be mighty signs to the rest. Howbeit, by retreating and advancing they did these things. (α) “And immediately,” it says, “the brethren sent away Paul.” Here now they send Paul alone: for it was for him they feared, lest he should suffer some harm, the head and front of all being in fact none other than he. (β) “They sent him away,” it says, “as it were to the sea:” that it might not be easy for them to seize him.
For at present they could not have done much by themselves; and with him they accomplished and achieved many things. For the present, it says, they wished to rescue him. (α) So far is it from being the case, that (supernatural) Grace worked all alike on all occasions: on the contrary, it left them to take their measures upon human judgment, (only) stirring them up and rousing them out of sleep, and making them to take pains. Thus, observe, it brought them safe only as far as Philippi, but no more after that.
“And receiving,” it says, “a commandment unto Silas and Timotheus for to come to him with all speed, they departed.” For though he was a Paul, nevertheless he needed them. And with good reason are they urged by God to go into Macedonia, for there lay Greece moreover bright (before them).
Source: Homilies on Acts (New Advent)