Acts 28

Acts 28:1

Cassiodorus: “But the barbarians showed us no small courtesy,” etc. Everyone being now on the shore, as terrible cold was upon them and they were weakened by long fasting, the barbarian inhabitants of the place supplied them with the provisions of courtesy. And when Paul had gathered together a bundle of sticks, and had put them on the fire, a viper that happened to be there bit and clung to his hand. As it hung on his flesh, the inhabitants of the place first thought he was a murderer who, after the danger of the sea, had, they imagined, finally met the outcome of vengeance. When he was seen, however, to be safe, they believed he was a god, as venom had done him no harm. Then, they were also courteously received by a certain Publius. His father suffered from fever and diarrhea, and Paul cured him by saying a prayer. As a result, there was a concourse of many people who lived on the same island, and people afflicted with various conditions were cured. — Complexiones on the Acts of the Apostles

Eusebius of Caesarea: “And they shall be scattered on the merchant ships of foreigners and together plunder the sea.” For they, in their wanderings among the nations, had to make use of the passage through the sea, just as though they were flying on it, they made a swift course through the sea so that they might proclaim the gospel to most nations in a short time. Sometimes they went by foot, sometimes through the sea, but instead of employing Jewish ship captains, they hired those who had received the message of Christ. At the same time, they plundered the sea, that is the islands, through which they passed and made known to their inhabitants the salvific teaching. So you may understand this passage, here is one example. The apostle Paul, being one of those whom this passage prophesies, took a course through the sea on his way to Rome, and when he was shipwrecked on the island called Malta he worked a miracle of great astonishment to the inhabitants, and by healing the physically ill, he so amazed the onlookers that he plundered many and drew them to the salvific teaching. — COMMENTARY ON Isaiah 1.63

John Chrysostom: Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest, and this too in the Hadriatic. — Homily on Acts 53

Acts 28:2

Bede: For lighting a fire, they revived us all. In Greek it is written: They received us all. Which we also think was first so translated into Latin, but changed through the negligence of scribes. — Retractions on Acts

John Chrysostom: “Showed,” he says, “no little kindness to us-barbarians” (as they were) “-having kindled a fire:” else it were of no use that their lives be saved, if the wintry weather must destroy them. — Homily on Acts 54

John Chrysostom: 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. “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. — Homily on Acts 54

Acts 28:3

Arator: You wickedly hurtful serpent, why do you still wish to call [us] back from the Lord and contrive your old pillaging on the newness of the law? O lover of death, whose very parent you are, why do you renew your warfare upon the redeemed? You come as a plunderer, but you lie there as plunder, and, bringing death [from a tree], you are destroyed by the branches of a second tree, O evil one, and since the cross of Christ, death is your portion of the wood. — ON THE ACTS OF THE APOSTLES 2

Basil of Caesarea: The beasts prove your faith. Do you believe in the Lord? “You will tread upon the asp and the adder, you trample down the lion and the serpent.” And you have the power to walk over snakes and scorpions. Don’t you see that the snake that bit Paul as he gathered sticks did him no harm, since the holy man was found to be full of faith. If you have no faith, fear less the beast than your own faithlessness through which you make yourself susceptible to every type of corruption. — HOMILIES ON THE HEXAEMERON 9.6

Bede: When Paul had gathered a great bundle of sticks and laid them on the fire. The Apostle, having come out of the sea, kindled a fire because of the cold, as he warmed the hearts of those he had rescued from the tempests by his teaching with the ardor of love. The sticks are called any exhortations, which, capable of kindling charity, are as if cut from the integrity of the Scriptures, like branches cut with leaves. — Commentary on Acts

Bede: A viper came out because of the heat and fastened on his hand. Because the unclean spirit, repelled by the flame of virtues from the heart of the faithful, tries to inject the poison of persecutions into the teachers of truth to harm the hand, that is, to impede the work of spiritual doctrine. — Commentary on Acts

John Chrysostom: Then Paul having taken brushwood, laid it on the fire. See how active he is; observe how we nowhere find him doing miracles for the sake of doing them, but only upon emergency. Both during the storm when there was a cause he prophesied, not for the sake of prophesying, and here again in the first instance he lays on brushwood: nothing for vain display, but with a simple view to their being preserved, and enjoying some warmth. — Homily on Acts 54

Tertullian: Finally, we often aid in this way even the heathen, seeing we have been endowed by God with that power which the apostle first used when he despised the viper’s bite. What, then, does this pen of yours offer, if faith is safe by what it has of its own? That it may be safe by what it has of its own also at other times, when it is subjected to scorpions of its own. — Scorpiace

Theodoret of Cyrus: And so the viper, which drove its teeth into the apostle’s hand, since it did not find any entry of sin in him, immediately released him and threw itself into the fire by inflicting on itself a punishment, because it had made an attack against an impenetrable body. Therefore let us fear the beasts, if we do not possess the full armor of virtue. — CATENA ON THE ACTS OF THE APOSTLES 28.3

Acts 28:4

John Chrysostom: Then a viper “fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live.” Well also was this permitted, that they should both see the thing and utter the thought, in order that, when the result ensued, there might be no disbelieving the miracle. Observe their good feeling towards the distressed, in saying this not aloud, but among themselves - observe also the natural judgment clearly expressed even among barbarians, and how they do not condemn without assigning a reason. — Homily on Acts 54

John Chrysostom: “No doubt,” say they, “this man is a murderer.” They do not simply pronounce their judgment, but say, “No doubt,” that is, as any one may see, “and vengeance,” say they, “suffereth 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 forthwith, 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. — Homily on Acts 54

Acts 28:5

Bede: And indeed he shook off the beast into the fire and suffered no harm. By the same fire that warms his own, he burns the beast, because by the same virtues both the saints make progress, and the wicked with their own author perish in envy, as the prophet says: Zeal has seized an unlearned people, and now fire devours the adversaries. — Commentary on Acts

John Chrysostom: And these also behold, that they may wonder the more. “And he shook off the beast into the fire, and felt no harm.” — Homily on Acts 54

Acts 28:6

Ammonius of Alexandria: “He, however, shook off the creature into the fire.” The faithful are superior to any scheme, either if it is planned by people or beasts, and they are similar to gods, as Scripture says: “I say, ‘You are gods; nevertheless, you shall die,’ because of infidelity, ‘like mortals.’ ” So the barbarians, seeing that [Paul] did not die but escaped from certain death, considered him to be a god, as they used to consider anyone that performed miracles to be a god. And in this manner they named their ancient gods, either because of the excellence of their strength, which they saw to be superior to theirs, as in the case of Hercules, son of Semele, or because of their magical arts, which raised the admiration of the spectators, as in the case of Simon in Samaria. — CATENA ON THE ACTS OF THE APOSTLES 28.5

John Chrysostom: They expected him, it says, to fall down dead: and again, having seen that nothing of the kind happened to him, they said, He is a god. Again, as in chapter 14:11, another excess on the part of these men. — Homily on Acts 54

John Chrysostom: “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. — Homily on Acts 54

Acts 28:7

John Chrysostom: Behold, again another hospitable man, the rich and wealthy Publius, who had seen nothing but had mercy on them because of their calamity. He received and took care of them.… It is certainly an act of great benevolence to give hospitality to 270 people. Meditate on what a great profit is hospitality: not because there was necessity or because he acted against his will, but because [Publius] considered it a profit, did he give hospitality to them for three days. — CATENA ON THE ACTS OF THE APOSTLES 28.7

John Chrysostom: “In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.” Behold again another hospitable man, Publius, who was both rich and of great possessions: he had seen nothing, but purely out of compassion for their misfortune, he received them, and took care of them. So that he was worthy to receive kindness. — Homily on Acts 54

John Chrysostom: “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. — Homily on Acts 54

Acts 28:8

Bede: It happened, however, that the father of Publius, afflicted with fever and dysentery, was lying down, etc. Why does he save an infirm unbeliever with prayer, who heals the faithful Timothy and Trophimus, one by medical art and leaves the other entirely, unless because the former was to be healed outwardly by a miracle, who was not alive inwardly, which those who were healthily alive inwardly did not need? — Commentary on Acts

Bede: It happened that the father of Publius, having been struck by fever and dysentery, was lying ill. Dysentery is an affliction of the intestines, caused with ulceration, because it expels bloody discharge, or bile, or some other alteration of humour; but it is considered harmful by the ancients if it produces black discharge from the beginning. For Hippocrates in his Aphorisms stated this: “Dysentery beginning from black bile is deadly.” Following this, patients experience continual distress in the lower abdomen, sometimes green, sometimes mucilaginous: they also emit scrapings with drops of blood, with a biting pain in the intestines and navel, they suffer from sleeplessness, nausea, frequently also slight fever, which is narrated that the father of Publius suffers here; sometimes even the exclusion of excrement occurs, especially in infants: it occasionally results from chilling or from the corruption of sharper humours. Gregory also recalls this disease in the fifth book of his Histories, saying thus: “In the times of Emperor Tiberius, the dysenteric disease nearly seized all of Gaul. For in those who were suffering, there was a severe fever with vomiting and excessive pain in the kidneys, heaviness of the head, or neck; moreover, what was expelled from the mouth was either saffron-colored or certainly green. However, many asserted that it was hidden poison; but herbs that cure poisons, taken as a drink, provided relief for many.” — Retractions on Acts

John Chrysostom: “And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.” So that he was worthy to receive kindness: wherefore Paul as a requital for his receiving them, healed him. — Homily on Acts 54

John Chrysostom: Thereafter having met with his requital, he naturally honored Paul much more, when the others also received healing. — Homily on Acts 54

Acts 28:9

Ammonius of Alexandria: Dysentery is a difficult disease to cure. He, who received healing from Paul, led many to faith. Therefore miracles are mostly performed among and for unbelievers. — CATENA ON THE ACTS OF THE APOSTLES 28.9

John Chrysostom: “So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they laded us with such things as were necessary,” both us and the rest. See how when they were quit of the storm, they did not become more negligent, but what a liberal entertainment was given to them for Paul’s sake: and three months were they there, all of them provided with sustenance. See how all this is done for the sake of Paul, to the end that the prisoners should believe, and the soldiers, and the centurion. For if they were very stone, yet from the counsel they heard him giving, and from the prediction they had heard him making, and from the miracles they knew him to have wrought, and from the sustenance they by his means enjoyed, they must have got a very high notion of him. — Homily on Acts 54

John Chrysostom: “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. — Homily on Acts 54

Acts 28:11

Cassiodorus: “And after three months, we sailed in a ship of Alexandria,” etc. After three months, going on board a ship of Alexandria, they came to Syracuse, a city of the Sicilians; from there to Rhegium; from there to Puteoli; from there, now on foot, to the Three Taverns, where Paul was gladly received by the brethren and entered Rome led by them. There, after the third day, having called together the ancients in the synagogue, […] soldier […] in order, for what reason he had been brought by centurions, showing them the glorious chain with which he was bound for the sake of Israel’s salvation. — Complexiones on the Acts of the Apostles

Irenaeus: And all the remaining details of his course with Paul he recounts, indicating with all diligence both places, and cities, and number of days, until they went up to Jerusalem; and what befell Paul there, how he was sent to Rome in bonds; the name of the centurion who took him in charge; and the signs of the ships, and how they made shipwreck; and the island upon which they escaped, and how they received kindness there, Paul healing the chief man of that island; and how they sailed from thence to Puteoli, and from that arrived at Rome; and for what period they sojourned at Rome. — Against Heresies Book 3

John Chrysostom: 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. “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. — Homily on Acts 54

Acts 28:13

John Chrysostom: The preaching had already reached Sicily. See how it ran: in Puteoli they found some brothers and met them and others. The affection of the brothers was such that they were not troubled by the fact that Paul was in chains. — CATENA ON THE ACTS OF THE APOSTLES 28.11-13

John Chrysostom: See, when the judgment is right, and not preoccupied by some passion, how immediately it gets right judgings, and gives sound verdicts. “And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. And landing at Syracuse, we tarried there three days. And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli.” — Homily on Acts 54

Acts 28:14

John Chrysostom: “Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.” Already the preaching has reached to Sicily: see how it has run through even to those lands: at Puteoli also they found some: others also came to meet them. Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds. — Homily on Acts 54

John Chrysostom: Observe them tarrying a while, and again hasting onwards. — Homily on Acts 54

Acts 28:15

John Chrysostom: “And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns: whom when Paul saw, he thanked God, and took courage.” Not fearing the danger. But observe also how Paul himself also was affected after the manner of men. For it says, “he took courage, when he saw the brethren.” Although he had worked so many miracles, nevertheless even from sight he received an accession of confidence. From this we learn, that he was both comforted after the manner of men, and the contrary. — Homily on Acts 54

Acts 28:16

John Chrysostom: “And when we came to Rome, Paul was suffered to dwell by himself with a soldier that kept him.” Leave was given him to dwell by himself. No slight proof this also of his being held in much admiration: it is clear they did not number him among the rest. — Homily on Acts 54

John Chrysostom: 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. “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. — Homily on Acts 54

Acts 28:17

John Chrysostom: He wished to exculpate both himself and others; himself, that they might not accuse him, and by so doing hurt themselves; and those others, that it might not seem that the whole thing was of their doing. For it was likely that a report was prevalent, that he had been delivered up by the Jews; and this was enough to alarm them. He therefore addresses himself to this, and defends himself as to his own conduct. — Homily on Acts 55

John Chrysostom: “Who having examined me,” says he, “found nothing in me.” When those ought to have rescued, they “delivered him into the hands of the Romans.” And such the superabundance, because those had not power to condemn but delivered him prisoner. “Not as having aught to accuse my nation of,” am I come. See what friendliness of expression “my nation:” he does not hold them as aliens. He does not say, I do not accuse, but, “I have not whereof to accuse:” although he had suffered so many evils at their hands. But nothing of all this does he say, nor make his speech offensive: neither does he seem to be sparing them as matter of favor. For this was the main point, to show that they delivered him prisoner to the Romans, when those ought to have condemned him. “For this cause,” he says, “I wished to see you:” that it might not be in any man’s power to accuse me, and to say what naturally might suggest itself, that having escaped their hands I have come for this: not to bring evils upon others, but myself fleeing from evils. “I was compelled to appeal unto Caesar.” — Homily on Acts 55

John Chrysostom: “And it came to pass, that after three days he called together them that were the chief of the Jews.” After three days he called the chief of the Jews, that their ears might not be preoccupied. And what had he in common with them? for they would not else have been like to accuse him. Nevertheless, it was not for this that he cared; it was for the teaching that he was concerned, and that what he had to say might not offend them. — Homily on Acts 54

John Chrysostom: “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. — Homily on Acts 54

Acts 28:18

John Chrysostom: “How then is it reasonable,” it might be said, “that they should deliver thee up without a cause?” The Roman governors, he says, bear me witness, who wished to let me go. “How was it then that they did not let thee go?” “When the Jews spake against it,” he says. Observe how he extenuates in speaking of their charges against him. Since if he had wished to aggravate matters, he might have used them so as to bear harder upon them. — Homily on Acts 55

Acts 28:19

John Chrysostom: Wherefore, he says, “I was constrained to appeal unto Caesar:” so that his whole speech is of a forgiving nature. What then? didst thou this, that thou mightest accuse them? No, he says: “Not that I had aught to accuse my nation of:” but that I might escape the danger. — Homily on Acts 55

Acts 28:20

John Chrysostom: For it is for your sakes “that I am bound with this chain.” So far am I, he says, from any hostile feeling towards you. — Homily on Acts 55

Acts 28:21

Cassiodorus: “But they said to him: We neither received letters concerning thee from Judea,” etc. The Jews replied to Paul that they had had no opportunity to learn either by letters or by a messenger the things that he had just told; but they asked him, instead, to let them know what he had preached in other places. A day was appointed and when they came to Paul’s lodgings, he spoke of the kingdom of the Lord Christ, who had clearly been promised by Moses and the Prophets. While some agreed, others were unbelieving and Paul, reproving them, quoted an example from Isaiah, declaring that the Gentiles would receive the salvation that they refused to receive. This statement caused the Jews to have no small reasoning among themselves. As for Paul, remaining two years in his own hired lodging, he continually instructed those who came to him about the kingdom of the Lord Jesus Christ: though bound with iron chains, he daily loosed believers’ bonds of sins. — Complexiones on the Acts of the Apostles

John Chrysostom: Then they also were so subdued by his speech, that they too apologized for those of their own nation: “And they said unto him, We neither received letters out of Judea concerning thee, neither any of the brethren that came showed or spake any harm of thee.” Neither through letters, nor through men, have they made known any harm of thee. — Homily on Acts 55

John Chrysostom: Observe them also speaking more mildly to him. “We beg,” say they: and wish to speak in exculpation of those at Jerusalem. Whereas they ought to accuse them, they plead for them: by the very fact of their exonerating them, they do in fact accuse them. For this very thing was a proof that they knew themselves exceedingly in the wrong. Had they been confident, they would at any rate have done this, so that he should not have it in his power to make out his story in his own way, and besides they shrank from coming. — Homily on Acts 55

Acts 28:22

Ammonius of Alexandria: The Jews call the faith in Christ a heresy, because “everywhere it is spoken against.” You see, the Jews themselves testify that Christ is preached everywhere, even though not all receive this preaching, as the text says, but some of the Jews or the Gentiles speak against it, while the heretics, in a different way, do not conform to the true faith. In fact, it was necessary that there be heresies, so that the elected might appear, and all might fulfill what had been predicted by the prophet Simeon about Christ: “This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed.” — CATENA ON THE ACTS OF THE APOSTLES 28.21-22

John Chrysostom: Nevertheless, we wish to hear from thyself: “But we desire to hear of thee what thou thinkest”: and then forestalled him by showing their own sentiments. “For as concerning this sect, it is known to us, that everywhere it is spoken against.” — Homily on Acts 55

John Chrysostom: “As for this sect, it is known to us,” say they, “that it is everywhere spoken against.” True, but people are also everywhere persuaded. — Homily on Acts 55

Lucius Caecilius Firmianus Lactantius: How disturbed I am, and in the greatest necessities, you will be able to judge from this little book which I have written to you, Demetrianus, almost in unadorned words, as the mediocrity of my talent permitted, that you might know my daily pursuit, and that I might not be wanting to you, even now an instructor, but of a more honourable subject and of a better system. For if you afforded yourself a ready hearer in literature, which did nothing else than form the style, how much more teachable ought you to be in these true studies, which have reference even to the life! And I now profess to you, that I am hindered by no necessity of circumstance or time from composing something by which the philosophers of our sect which we uphold may become better instructed and more learned for the future, although they now have a bad reputation, and are commonly reproved, as living otherwise than is befitting for wise men, and as concealing their vices under the covering of a name; whereas they ought either to have remedied them, or to have altogether avoided them, that they might render the name of wisdom happy and uncorrupted, their life itself agreeing with their precepts. — On the Workmanship of God, or the Formation of Man, Chapter I

Acts 28:23

John Chrysostom: See again how not by miracles but by Law and Prophets he puts them to silence, and how we always find him doing this. And yet he might also have wrought signs; but then it would no longer have been matter of faith. In fact, this itself was a great sign, his discoursing from the Law and the Prophets. — Homily on Acts 55

John Chrysostom: “And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses and out of the Prophets, from morning till evening.” — Homily on Acts 55

John Chrysostom: Then he did not immediately answer, but gave them a day, and they came to him, and he discoursed, it says, “both out of the Law of Moses, and out of the Prophets.” — Homily on Acts 55

Acts 28:24

John Chrysostom: “And some believed the things which were spoken, and some believed not.” They said not, we speak against it, but “it is spoken against.” — Homily on Acts 55

Acts 28:25

Bede: Because the Holy Spirit well spoke through Isaiah the prophet to your fathers, saying: “Go to this people and say: You will hear indeed, etc.” This prophecy, which the Apostle affirms was pronounced by the Holy Spirit, the book of the prophet itself recalls as having been spoken by the Lord. From this, it is clearly shown that the will and nature of the Lord and the Holy Spirit are one, and the name of the Lord is also understood in the appellation of the Spirit. And indeed, Paul, having no other Holy Spirit when he wrote these things about him, who was in the prophets before the coming of the Lord, was referring to the same Spirit of whom he himself was also a partaker, and all those who were brought in the faith of perfect virtue. Hence, he mentions the Spirit with the article, confirming it to be singular and one, and as he says, not simply “Holy Spirit,” but with the added article “the Holy Spirit,” and he recalls Isaiah prophesying with the word “the Holy Spirit.” Peter too, in that speech by which he persuaded the present, said: “It was necessary for the Scripture to be fulfilled which the Holy Spirit spoke (that is, ’the Holy Spirit’) through the mouth of David concerning Judas” (Acts I). He too shows that the same Spirit worked in the prophets and in the apostles. These excerpts from the books of the blessed Didymus should hold this place in our writings. — Commentary on Acts

Hippolytus of Rome: This is the Spirit that at the beginning “moved upon the thee of the waters; " by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets, and descended in flight upon Christ. This is the Spirit that was given to the apostles in the form of fiery tongues. This is the Spirit that David sought when he said, “Create in me a clean heart, O God, and renew a right spirit within me.” Of this Spirit Gabriel also spoke to the Virgin, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.” By this Spirit Peter spake that blessed word, “Thou art the Christ, the Son of the living God.” By this Spirit the rock of the Church was stablished. This is the Spirit, the Comforter, that is sent because of thee, that He may show thee to be the Son of God. — Fragments - Dogmatic and Historical

John Chrysostom: “And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.” But when they departed, as they were opposed to each other, then he reproaches them, not because he wished to reproach those that believed not, but to confirm these that believed. “Well said Esaias,” says he to them. So that to the Gentiles it is given to know this mystery. No wonder then, if they did gainsay: this was foretold from the first. — Homily on Acts 55

John Chrysostom: Then that you may not deem it strange that they believed not, he introduces the prophecy which saith “Hearing ye shall hear and not understand,” more now than then: “and ye shall see and not perceive” more now than then. This is not spoken for the former sort, but for the unbelievers. How then? Was it contrary to the prophecy, that those believed? “Go,” it says, “unto this people” that is, to the unbelieving people. He did not say this to insult them, but to remove the offence. — Homily on Acts 55

John Chrysostom: “Well spake the Holy Ghost,” etc. But this saying, “The Spirit said,” is nothing wonderful: for an angel also is said to say what the Lord saith: but He the Spirit not so. When one is speaking of the things said by the angel, one does not say, Well said the angel, but, Well said the Lord. “Well said the Spirit:” as much as to say, It is not me that ye disbelieve. But God foreknew this from the first. — Homily on Acts 55

John Chrysostom: “Well said the Spirit:” as much as to say, It is not me that ye disbelieve. But God foreknew this from the first. “He discoursed,” it says, “with boldness, unhindered”: for it is possible to speak with boldness, yet hindered. His boldness nothing checked: but in fact he also spoke unhindered. — Homily on Acts 55

Acts 28:26

Methodius of Olympus: You will discover the meaning of this, my attentive hearer, if you do but take up and examine what follows upon this narration: For hearing, he says, ye shall hear, and shall not understand; and seeing, ye shall see, and not perceive. — Methodius Oration Concerning Simeon and Anna

Tertullian: Through them, to wit, had “the heart of the People been made thick, lest they should see with the eyes, and hear with the ears, and understand with a heart” obstructed by the “fats” of which He had expressly forbidden the eating, teaching man not to be studious of the stomach. — On Fasting

Acts 28:27

Bede: For the heart of this people has grown dull, and their ears barely heard. So that we do not think the dullness of the heart and heaviness of the ears are of nature, not of will, he adds the blame of choice and says: — Commentary on Acts

Bede: They have shut their eyes lest they should see with their eyes. That is, by their preceding merits, they were the cause that God shut their eyes. Or it should be joined to the preceding, with the Lord saying to the prophet, “Go to this people, and reproach them with sins that they may have deserved blindness, perhaps if even thus they may be worthy to hear and turn to me” (Isaiah VI). — Commentary on Acts

Acts 28:28

John Chrysostom: Then again he moves their jealousy on the score of them of the Gentiles. “Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.” — Homily on Acts 55

John Chrysostom: “Be it known then,” he says, “unto you, that unto the Gentiles is sent the salvation of God. They,” says he, “will hear it too.” Then why dost thou discourse to us? Didst thou not know this? Yes, but that ye might be persuaded, and that I might exculpate myself, and give none a handle against me. — Homily on Acts 55

Acts 28:29

John Chrysostom: “And when he had said these words, the Jews departed, and had great reasoning among themselves.” The unbelieving were they that withdrew. But see how they do not now form plots against him. For in Judea they had a sort of tyranny. — Homily on Acts 55

Acts 28:30

Bede: However, he remained for two whole years in his own hired house, that is, in the lodgings he had rented for himself, preaching Christ to all, not only to the Jews but also to the Gentiles, who he said were to be saved, those who were rejected. — Commentary on Acts

Bede: He remained in his lodging for a full two years and welcomed all who came to him, preaching the kingdom of God. Jerome makes mention of this place in a letter to Lucinius: “Paul enters Rome in chains, to free those chained by errors of superstition; he remains in his rented lodging for two years, to render to us the eternal gift of both instruments.” By this exposition, he taught that all other things that are written in this volume, either about Paul the apostle himself or about others, do not only present the fruits of ecclesiastical doctrine on the surface of the letter: but truly also if anyone has perfectly understood, they possess the essence of spiritual sense, pregnant with virtue. — Retractions on Acts

John Chrysostom: “And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. Amen.” It shows the freedom he had now: without hindrance in Rome, he who had been hindered in Judea; and he remained teaching there for two years. — Homily on Acts 55

John Chrysostom: “Discoursed,” it says, “the things concerning the kingdom of God:” mark, nothing of the things of sense, nothing of the things present. — Homily on Acts 55

Acts 28:31

Bede: And teaching about the Lord Jesus Christ with boldness without hindrance. He was not only not prohibited from preaching in Rome, but also, with Nero’s empire not yet firmly established, and with crimes not yet erupting as much as the histories tell about him, he was sent to preach the Gospel of Christ also in the regions of the West, as he himself says to the Romans: Now therefore I am going to Jerusalem to minister to the saints. And shortly after: Therefore, when I have completed this, I will pass through you into Spain. Later, that is, in the last year of Nero, he was detained by him, and was crowned with martyrdom. He explains both these things in the second Epistle to Timothy, which he dictates while being in chains: At my first defense, no one came to my support, but all deserted me. But the Lord stood by me and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it, and I was rescued from the lion’s mouth (II Timothy 4). Very clearly indicating that Nero is the lion because of his cruelty. And in the following: And he saved me, and will save me for his heavenly kingdom (Ibid.), which evidently indicated that he felt his impending martyrdom. Hence, in the same Epistle, he had prefaced by saying: For I am already being poured out like a drink offering, and the time for my departure is near. I have fought the good fight, I have finished the race, I have kept the faith (Ibid.). — Commentary on Acts

Eusebius of Caesarea: And Luke, who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul spent two whole years at Rome as a prisoner at large and preached the word of God without restraint. Thus after he had made his defense it is said that the apostle was sent again upon the ministry of preaching and that upon coming to the same city a second time he suffered martyrdom. In this imprisonment [Paul] wrote his second epistle to Timothy, in which he mentions his first defense and his impending death. But hear his testimony on these matters. “At my first answer,” he says, “no one stood with me, but all forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me and strengthened me, that by me the preaching might be fully known and that all the Gentiles might hear; and I was delivered out of the mouth of the lion.” He plainly indicates in these words that on the former occasion, in order that the preaching might be fulfilled by him, he was rescued from the mouth of the lion, referring, in this expression, to Nero, as is probable on account of the latter’s cruelty. He did not therefore afterward add the similar statement, “He will rescue me from the mouth of the lion”; for he saw in the Spirit that his end would not be long delayed. Wherefore he adds to the words “and he delivered me from the mouth of the lion” this sentence, “The Lord shall deliver me from every evil work and will preserve me to his heavenly kingdom,” indicating his speedy martyrdom; which he also foretells still more clearly in the same epistle, when he writes, “For I am now ready to be offered, and the time of my departure is at hand.” In his second epistle to Timothy, moreover, he indicates that Luke was with him when he wrote that at his first defense not even Luke was there. So it is probable that Luke wrote the Acts of the Apostles at that time, continuing his history down to the period when he was with Paul. But these things have been adduced by us to show that Paul’s martyrdom did not take place at the time of that Roman sojourn that Luke records. It is probable indeed that as Nero was more disposed to mildness in the beginning, Paul’s defense of his doctrine was more easily received; but that when he [Nero] had advanced to the commission of lawless deeds of daring, he made the apostles as well as others the subjects of his attacks. — ECCLESIASTICAL HISTORY 2.22.1-8