Homilies on Acts

(Recapitulation.) “And the barbarians,” etc. 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:”. 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.” 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”: 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”: 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.” 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.” 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”: 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.” 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”, 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. 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?” 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: 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.