English · KJV

John Chrysostom

Nicene & Post-Nicene · AD 325–500 · 7,356 passages across 56 books

Commentary

2,181–2,200 of 7,356
Acts 19:34 · 2 passages

But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.

"But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians." A childish understanding indeed! as if they were afraid, lest their worship should be extinguished, they shouted without intermission. For two years had Paul abode there, and see how many heathen there were still!
"But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians." Do you mark the inordinate rage?
Acts 19:35 · 3 passages

And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?

Rightly does the grammarian say, "Who is ignorant of the city of the Ephesians?" … He does not say "Who does not know Artemis?" but "Who does not know your city?" which is what they were worshiping: … they were trying to make their faith a pretext for making money.

CATENA ON THE ACTS OF THE APOSTLES 19.35

"And when the town clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is temple-keeper of the great goddess Diana, and of the image which fell down from Jupiter?" As if the thing were not palpable. With this saying first he extinguished their wrath. "And of the Diopetes." There was another sacred object that was so called. Either he means the piece of burnt earth or her image.
Well, and with rebuke does the town clerk say, "What man is there that knoweth not how that the city of the Ephesians-" coming to the point which they were frightened about. Is it this, says he, that ye do not worship her? And he does not say, "That knoweth not" Diana, but, "our city," that it always worshipped her.
Acts 19:36

Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.

"Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly." Why then do ye make a question about them, as if these things were not plain? Then he quietly chides them, showing that they had come together without reason. "And to do nothing rashly" he says. Showing that they had acted rashly.
Acts 19:37 · 2 passages

For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.

"For ye have brought hither," etc. They wanted to make religion the pretext for what concerned their own money-making: and it was not right on account of private charges to hold a public assembly. For he put them to a nonplus, and left them not a word to say for themselves.
"For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess." All this however he says to the people; but in order that those workmen also might become more reasonable, he says: "Wherefore if Demetrius, and the craftsman which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another."
Acts 19:38

Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.

"Wherefore if Demetrius, and the craftsman which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. But if ye enquire anything concerning other matters, it shall be determined in a lawful assembly."
Acts 19:39

But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly.

"But if ye enquire anything concerning other matters, it shall be determined in a lawful assembly." "A lawful assembly," he says, for there were three assemblies according to law in each month; but this one was contrary to law.
Acts 19:40 · 2 passages

For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse.

"There being no cause," he says, "for this concourse, for which matter we shall not be able to give the account." See how prudently, how cleverly, the unbelievers act. Thus he extinguished their wrath. For as it is easily kindled, so also is it easily extinguished.
"For we are in danger to be called in question for this day's uproar, there being no cause, for which matter we shall not be able to give an account for this concourse." Then he terrified them also by saying, "We are in danger to be called to account" for sedition.
Acts 19:41

And when he had thus spoken, he dismissed the assembly.

"And when he had thus spoken," it says, "he dismissed the assembly."
Acts 20:1

And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.

"And having embraced them," it says, "he departed for to go into Macedonia." By this again he refreshed them, giving them much consolation. There was need of much comforting after that uproar. Accordingly, having done this, he goes into Macedonia, and then into Greece.
Acts 20:2-3 · 2 passages

And when he had gone over those parts, and had given them much exhortation, he came into Greece,

"When he had gone over those parts, and had given them much exhortation, he came into Greece, and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia." Again he is persecuted by the Jews, and goes into Macedonia.
"And having exhorted" the Macedonians, "with much discourse, he came into Greece." Observe how we everywhere find him accomplishing all by means of preaching, not by miracles. "And we, sailed," etc. The writer constantly shows him to us as hasting to get to Syria; and the reason of it was the Church, and Jerusalem, but still he restrained his desire, so as to set all right in those parts also.
Acts 20:4-5

And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.

"And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before tarried for us at Troas." But how does he call Timothy a man "of Thessalonica?" This is not his meaning, but, "Of Thessalonians, Aristarchus and Secundus and Gaius: of Derbe, Timothy," etc., these, he says, went before him to Troas, preparing the way for him.
Acts 20:6 · 2 passages

And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.

And yet Troas is not a large place: why then do they pass seven days in it? Perhaps it was large as regarded the number of believers. And after he had passed seven days there, on the following day he spent the night in teaching: so hard did he find it to tear himself away from them, and they from him.
"And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days." For it seems to me that he made a point of keeping the feasts in the large cities. "From Philippi," where the affair of the prison had taken place. This was his third coming into Macedonia, and it is a high testimony that he bears to the Philippians, which is the reason why he makes some stay there.
Acts 20:7

And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

"When we came together," it says, "to break bread." At the very time of breaking bread the discourse having taken its commencement, extended: as representing that they were hungry, and it was not unseasonable: for the principal object which brought them together was not teaching, but they came together "to break bread;" discourse however having come up, he prolonged the teaching. See how all partook also at Paul's table.

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