John Chrysostom

Nicene & Post-Nicene · AD 325–500

7,356 passages across 56 books of the Bible · Who was this?

On Acts

20 of 1,274
  1. Acts 2:14
    "But Peter, standing up with the eleven, lifted up his voice, and said unto them." In a former place you saw his provident forethought, here you see his manly courage. For if they were astonished and amazed, was it not as wonderful that he should be able in the midst of such a multitude to find language, he, an unlettered and ignorant man? If a man is troubled when he speaks among friends, much more might he be troubled among enemies and bloodthirsty men. That they are not drunken, he shows immediately by his very voice, that they are not beside themselves, as the soothsayers: and this too, that they were not constrained by some compulsory force. What is meant by, "with the eleven?" They expressed themselves through one common voice, and he was the mouth of all. The eleven stood by as witnesses to what he said. "He lifted up his voice," it is said. That is, he spoke with great confidence, that they might perceive the grace of the Spirit. He who had not endured the questioning of a poor girl, now in the midst of the people, all breathing murder, discourses with such confidence, that t…
    "But Peter, standing up with the eleven, lifted up his voice, and said unto them." In a former place you saw his provident forethought, here you see his manly courage. For if they were astonished and amazed, was it not as wonderful that he should be able in the midst of such a multitude to find language, he, an unlettered and ignorant man? If a man is troubled when he speaks among friends, much more might he be troubled among enemies and bloodthirsty men. That they are not drunken, he shows immediately by his very voice, that they are not beside themselves, as the soothsayers: and this too, that they were not constrained by some compulsory force. What is meant by, "with the eleven?" They expressed themselves through one common voice, and he was the mouth of all. The eleven stood by as witnesses to what he said. "He lifted up his voice," it is said. That is, he spoke with great confidence, that they might perceive the grace of the Spirit. He who had not endured the questioning of a poor girl, now in the midst of the people, all breathing murder, discourses with such confidence, that this very thing becomes an unquestionable proof of the Resurrection: in the midst of men who could deride and make a joke of such things as these!

    Homily on Acts 4

  2. Acts 2:14
    "Ye men of Judea, and all ye that dwell at Jerusalem," whom the writer above described as strangers. Here he directs his discourse to those others, the mockers, and while he seems to reason with those, he sets these right. For indeed it was divinely ordered that "some mocked," that he might have a starting-point for his defence, and by means of that defence, might teach. "And all ye that dwell in Jerusalem." It seems they accounted it a high encomium to dwell in Jerusalem too. "Be this," says he, "known unto you, and hearken unto my words." In the first instance he made them more disposed to attend to him.

    Homily on Acts 5

  3. Acts 2:15
    "For not as ye suppose," says he, "are these drunken." Do you observe the mildness of his defence? Although having the greater part of the people on his side, he reasons with those others gently; first he removes the evil surmise, and then he establishes his apology. On this account, therefore, he does not say, "as ye mock," or, "as ye deride," but, "as ye suppose;" wishing to make it appear that they had not said this in earnest, and for the present taxing them with ignorance rather than with malice. "For these are not drunken, as ye suppose, seeing it is but the third hour of the day." And why this? Is it not possible at the third hour to be drunken? But he did not insist upon this to the letter; for there was nothing of the kind about them; the others said it only in mockery. Hence we learn that on unessential points one must not spend many words.

    Homily on Acts 5

  4. Acts 2:15
    Now that these things should have occurred at "the third hour," was not without cause. For the brightness of this fire is shown at the very time when people are not engaged in their works, nor at dinner; when it is bright day, when all are in the market-place. Do you observe also the freedom which fills his speech? "And hearken to my words."

    Homily on Acts 5

  5. Acts 2:16-17
    And besides, the sequel is enough to bear him out on this point: so now the discourse is for all in common. "But this is that which was spoken by the prophet Joel, And it shall come to pass in the last days, saith the Lord God." Nowhere as yet the name of Christ, nor His promises but the promise is that of the Father. Observe the wisdom: observe the considerate forbearance. He did not pass on to speak at once of the things relating to Christ; that He had promised this after His Crucifixion; truly that would have been to upset all. And yet, you will say, here was sufficient to prove His divinity. True, it was, if believed (and the very point was that it should be believed); but if not believed, it would have caused them to be stoned.

    Homily on Acts 5

  6. Acts 2:16-17
    And he added nothing, but, "This," says he, "is that which was spoken by the prophet Joel; And it shall come to pass in the last days." He shows, in fact, that the consummation is nigh at hand, and the words, "In the last days," have a kind of emphasis.

    Homily on Acts 5

  7. Acts 2:17-18
    "And your sons shall prophesy." And yet, he says, not yours this achievement, this distinction; the gift has passed over to your children. Himself and his company he calls their sons, and those whom he is addressing he calls his and their fathers. "And your young men shall see visions, and your old men shall dream dreams; and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy." So far he shows that he and his have found favor, in that they had received the Spirit; not so they whom he is addressing; for that they had crucified the Lord. So Christ also, willing to mitigate their wrath, said, "By whom do your sons cast out devils?" He did not say, My disciples; for indeed it seemed a flattering mode of expression. And so Peter also did not say, "They are not drunk, but speak by the Spirit:" but he takes refuge with the prophet, and under shelter of him, so speaks. As for the accusation of drunkenness, he cleared himself of that by his own assertion; but for the grace, he fetches the prophet as witness.

    Homily on Acts 5

  8. Acts 2:17
    "And I will pour out of My Spirit upon all flesh." He offers even to them excellent hopes, if they would have them. And so far, he does not leave it to be regarded as the exclusive advantage of himself and his company; which would have made them be looked upon with an evil eye; thus cutting off all envious feeling.

    Homily on Acts 5

  9. Acts 2:17
    "I will pour out of My Spirit upon all flesh." To some the grace was imparted through dreams, to others it was openly poured forth. For indeed by dreams the prophets saw, and received revelations.

    Homily on Acts 5

  10. Acts 2:17-18
    "I will pour out," etc. And then, that he may not seem to limit the privilege to the sons only, he subjoins, "And your old men shall dream dreams." Mark the sequence. First sons; just as David said, "Instead of thy fathers, were begotten thy sons." And again Malachi; "They shall turn the hearts of the fathers to the children. And on my handmaidens, and on my servants." This also is a token of excellence, for we have become His servants, by being freed from sin. And great is the gift, since the grace passes over to the other sex also, not as of old, it was limited to just one or two individuals, as Deborah and Huldah.

    Homily on Acts 5

  11. Acts 2:18
    He did not say that it was the Holy Ghost, neither did he expound the words of the prophet; but he merely brings in the prophecy to fight its own battle. As yet also he has said nothing about Judas; and yet it was known to all what a doom and punishment he had undergone; for nothing was more forcible than to argue with them from prophecy: this was more forcible even than facts. For when Christ performed miracles, they often contradicted Him. But when Christ brought forward the prophet, saying, "The Lord said unto my Lord, Sit Thou on my right hand," they were silent, and "no man," we read, "was able to answer Him a word." And on all occasions He Himself also appealed to the Scriptures; for instance, "If he called them gods to whom the word of God came." And in many places one may find this. On this account here also Peter says, "I will pour out of my spirit upon all flesh;" that is, upon the Gentiles also. But he does not yet reveal this, nor give interpretations; indeed, it was better not to do so (as also this obscure saying, "I will show wonders in heaven above," put them the more…
    He did not say that it was the Holy Ghost, neither did he expound the words of the prophet; but he merely brings in the prophecy to fight its own battle. As yet also he has said nothing about Judas; and yet it was known to all what a doom and punishment he had undergone; for nothing was more forcible than to argue with them from prophecy: this was more forcible even than facts. For when Christ performed miracles, they often contradicted Him. But when Christ brought forward the prophet, saying, "The Lord said unto my Lord, Sit Thou on my right hand," they were silent, and "no man," we read, "was able to answer Him a word." And on all occasions He Himself also appealed to the Scriptures; for instance, "If he called them gods to whom the word of God came." And in many places one may find this. On this account here also Peter says, "I will pour out of my spirit upon all flesh;" that is, upon the Gentiles also. But he does not yet reveal this, nor give interpretations; indeed, it was better not to do so (as also this obscure saying, "I will show wonders in heaven above," put them the more in fear because it was obscure.) And it would have been more an offence, had it been interpreted from the very first. Then besides, even as plain, he passes over it, wishing to make them regard it as such. But after all, he does interpret to them anon, when he discourses to them upon the resurrection, and after he has paved the way by his discourse.

    Homily on Acts 5

  12. Acts 2:19
    Then he goes on with the prophecy, which has in it also something terrible. "And I will show wonders in heaven above, and signs in the earth beneath." In these words he speaks both of the judgment to come, and of the taking of Jerusalem.

    Homily on Acts 5

  13. Acts 2:19-20
    The worst to come first; namely, the inhabitants to be taken, and then the city to be razed and burnt. Then he dwelt upon the metaphor, bringing before the eyes of the hearers the overthrow and the taking. "The sun shall be turned into darkness, and the moon into blood." What means, the moon turned into blood? It denotes the excess of the slaughter. The language is fraught with helpless dismay.

    Homily on Acts 5

  14. Acts 2:19-20
    "Blood and fire, and vapor of smoke." Observe how he describes the capture. "The sun shall be turned into darkness, and the moon into blood." This results from the internal affection of the sufferers. It is said, indeed, that many such phenomena actually did occur in the sky, as Josephus attests. At the same time the Apostle strikes fear into them, by reminding them of the darkness which had lately occurred, and leading them to expect things to come.

    Homily on Acts 5

  15. Acts 2:20
    "Before that great and notable day of the Lord come." For be not confident, he means to say, because at present you sin with impunity. For these things are the prelude of a certain great and dreadful day. Do you see how he made their souls to quake and melt within them, and turned their laughter into pleading for acquittal? For if these things are the prelude of that day, it follows that the extreme of danger is impending.

    Homily on Acts 5

  16. Acts 2:21
    What, I pray you, is this you say? Do you talk of salvation for them after the Cross? Bear with me a little. Great is the mercy of God. And this very fact does, no less than the resurrection, prove him to be God, yea, no less than His miracles-the fact that He calls these to Him. For surpassing goodness is, above all things, peculiarly God's own. Therefore also He says, "None is good save one, that is, God." Only let us not take this goodness for an occasion of negligence. For He also punishes as God.

    Homily on Acts 5

  17. Acts 2:21
    "And it shall come to pass, every one who shall call upon the name of the Lord shall be saved. Every one," he says: though he be priest (but he does not yet reveal the meaning), though bond, though free. For there is no male nor female in Christ Jesus, no bond, no free. Well may it be so, for all these are but shadow. For if in king's palaces there is no high-born nor low-born, but each appears according to his deeds; and in art, each is shown by his works; much more in that school of wisdom. "Every one who shall invoke." Invoke: not any how, for it is written, "Not every one that saith unto Me, Lord, Lord:" but with inward earnest affection, with a life more than commonly good, with the confidence which is meet. Thus far, however, he makes the discourse light, by introducing that which relates to faith, and that terrible which relates to the punishment. For in the invocation is the salvation.

    Homily on Acts 5

  18. Acts 2:21
    But what next? He again lets them take breath, adding, "And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved." This is said concerning Christ, as Paul affirms, but Peter does not venture as yet to reveal this.

    Homily on Acts 5

  19. Acts 2:22
    "Jesus of Nazareth, a man proved (to be sent) from God unto you": one, of whom, by reason of His works, there can be no doubt; but who, on the contrary, is demonstrated. Thus also Nicodemus said, "No man can do these miracles which Thou doest. By miracles, and wonders, and signs which God wrought by Him in the midst of you": not secretly. Setting out from facts notorious to those whom he was addressing, he then comes to things hidden.

    Homily on Acts 6

  20. Acts 2:22
    "Ye men of Israel": it is not for flattery that he uses this term; but, as he has borne hard upon them, he relaxes a little, and puts them in mind of their great ancestor Israel. Here again he begins with an introduction, that they may not become excited, now that he is going to make express mention to them of Jesus: for in what preceded, there was no reason why they should be excited, while the Prophet was the subject of discourse: but the name of Jesus would have given offence at the very outset. And he does not say, "Do as I bid you," but, Hear; as being not at all exacting. And observe how he forbears to speak of the high matters, and begins with the very low: "Jesus," he says: and then straightway mentions the place He belonged to, being one which was held in mean estimation: "Jesus of Nazareth": and does not say anything great about Him, nor even such as one would say about a Prophet, so far: "Jesus," he says, "of Nazareth, a man proved (to be) from God among you." Observe; what great matter was this, to say that He was sent from God? For this was the point which on all occasio…
    "Ye men of Israel": it is not for flattery that he uses this term; but, as he has borne hard upon them, he relaxes a little, and puts them in mind of their great ancestor Israel. Here again he begins with an introduction, that they may not become excited, now that he is going to make express mention to them of Jesus: for in what preceded, there was no reason why they should be excited, while the Prophet was the subject of discourse: but the name of Jesus would have given offence at the very outset. And he does not say, "Do as I bid you," but, Hear; as being not at all exacting. And observe how he forbears to speak of the high matters, and begins with the very low: "Jesus," he says: and then straightway mentions the place He belonged to, being one which was held in mean estimation: "Jesus of Nazareth": and does not say anything great about Him, nor even such as one would say about a Prophet, so far: "Jesus," he says, "of Nazareth, a man proved (to be) from God among you." Observe; what great matter was this, to say that He was sent from God? For this was the point which on all occasions both He and John and the Apostles were studious to show.

    Homily on Acts 6

All writers