Homilies on Acts

<!--<span class="stiki"></span>-->Acts XVII. 32-34, XVIII. 1

“And when they heard of the resurrection of the dead, some mocked: and others said, We will hear you again of this matter. So Paul departed from among them. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite and a woman named Damaris, and others with them. After these things Paul departed from Athens, and came to Corinth.”

What can be the reason that, having persuaded (some so far as to say) that they would hear him again, and there being no dangers, Paul is so in haste to leave Athens? Probably he knew that he should do them no great good; moreover he was led by the Spirit to Corinth. (b) For the Athenians, although fond of hearing strange things, nevertheless did not attend (to him); for this was not their study, but only to be always having something to say; which was the cause that made them hold off from him. But if this was their custom, how is it that they accuse him, “he seems to be a setter forth of strange gods?” Yes, but these were matters they did not at all know what to make of. Howbeit, he did convert both Dionysius the Areopagite, and some others. For those who were careful of (right) living, quickly received the word; but the others not so. It seemed to Paul sufficient to have cast the seeds of the doctrines. (a) To Corinth then, as I said, he was led by the Spirit, in which city he was to abide. (c) “And having found a certain Jew named Aquila, of Pontus by birth, lately come from Italy”— for the greater part of his life had been passed there— “and Priscilla his wife, because that Claudius had commanded all the Jews to depart from Rome.” For though it was in the reign of Nero that the war against the Jews was consummated, yet from the time of Claudius and thenceforward it was fanning up, at a distance indeed, so that, were it but so, they might come to their senses, and from Rome they were now driven as common pests. This is why it is so ordered by Providence that Paul was led there as a prisoner, that he might not as a Jew be driven away, but as acting under military custody might even be guarded there. (Having found these,) “he came to them, and because he was of the same craft, he abode with them and wrought: for by occupation they were tent-makers.” Lo, what a justification he found for dwelling in the same house with them! For because here, of all places, it was necessary that he should not receive, as he himself says, “That wherein they glory, they may be found, even as we”, it is providentially ordered that he there abides. “And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus had come from Macedonia, Paul was straitened in the word, testifying to the Jews that Jesus is the Christ.” (v. 4, 5.) “And when the Jews opposed and blasphemed,” i.e. they tried to bear him down (ἐ πηρέαζον), they set upon him— What then does Paul? He separates from them, and in a very awful manner: and though he does not now say, “It was need that the word should be spoken unto you,” yet he darkly intimates it to them:— “and when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.” “And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue.” See how having again said, “Henceforth—” for all that, he does not neglect them; so that it was to rouse them that he said this, and thereupon came to Justus, whose house was contiguous to the synagogue, so that even from this they might have jealousy, from the very proximity. “And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house.” This also was, of all things, enough to bring them over. “And many of the Corinthians hearing believed, and were baptized. Then spoke the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not your peace: for I am with you, and no man shall set on you to hurt you: for I have much people in this city.” See by how many reasons He persuades him, and how He puts last the reason which of all others most prevailed with him, “I have much people in this city.” Then how was it, you may ask, that they set upon him? And yet, the writer tells us, they prevailed nothing, but brought him to the proconsul. “And he continued there a year and six months, teaching the word of God among them. And when Gallio was proconsul of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment-seat.” (v. 11, 12.) Do you mark why those men were ever contriving to give a public turn to the misdemeanors (they accused them of)? Thus see here: (b) “Saying, This fellow seduces men contrary to the law to worship God. And when Paul was about to open his mouth, Gallio said: If indeed it were any wrong-doing or wicked lewdness, O you Jews, reason would that I should bear with you. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drove them from the judgment-seat.” This Gallio seems to me to have been a sensible man. (a) Thus observe, when these had said, “Against the law he seduces men to worship God,” he “cared for none of these things:” and observe how he answers them: “If indeed it were” any matter affecting the city, “any wrong-doing or wicked lewdness,” etc. (c) “Then all the Jews took Sosthenes the ruler of the synagogue, and beat him before the judgment-seat: and Gallio cared for none of these things”: but their beating him he did not take as an insult to himself. So petulant were the Jews. But let us look over again what has been said.