And they came and besought them, and brought them out, and desired them to depart out of the city.
Read Chapter 16
John Chrysostom
AD 407
begged them as a favor. And they went to the house of Lydia, and having confirmed her, so departed. For it was not right to leave their hostess in distress and anxiety. But they went out, not in compliance with the request of those rulers, but hasting to the preaching: the city having been sufficiently benefited by the miracle: for it was fit they should not be there any longer. For in the absence of them that wrought it, the miracle appeared greater, itself crying out more loudly: the faith of the jailer was a voice in itself. What equal to this? He is put in bonds, and looses, being bound: looses a twofold bond: him that bound him, he looses by being bound. These are indeed works of (supernatural) grace.
(f) Let us constantly bear in mind this jailer, not the miracle: how, prisoner as he was (the Apostle), persuaded his jailer. What say the heathen? And of what things, say they, was such a man as this to be persuaded— a vile, wretched creature, of no understanding, full of all that is bad and nothing else, and easily brought over to anything? For these, say they, are the things, a tanner, a purple-seller, an eunuch, slaves, and women believed. This is what they say. What then will they be able to say, when we produce the men of rank and station, the centurion, the proconsul, those from that time to the present, the rulers themselves, the emperors? But for my part, I speak of something else, greater than this: let us look to these very persons of no consideration. And where is the wonder? say you. Why, this, I say, is a wonder. For, if a person be persuaded about any common things, it is no wonder: but if resurrection, a kingdom of heaven, a life of philosophic self-command, be the subjects, and, discoursing of these to persons of mean consideration, one persuades them, it will be more wonderful than if one persuaded wise men. For when there is no danger attending the things of which one persuades people, then (the objector) might with some plausibility allege want of sense on their part: but when (the preacher) says— to the slave, as you will have it— If you be persuaded by me, it is at your peril, you will have all men for your enemies, you must die, you must suffer evils without number, and yet for all this, convinces that man's soul, there can be no more talk here of want of sense. Since, if indeed the doctrines contained what was pleasant, one might fairly enough say this: but if, what the philosohers would never have chosen to learn, this the slave does learn, then is the wonder greater. And, if you will, let us bring before us the tanner himself, and see what were the subjects on which Peter conversed with him: or if you will, this same jailer. What then said Paul to him? That Christ rose again, say you; that there is a resurrection of the dead, and a kingdom: and he had no difficulty in persuading him, a man easily led to anything. How? Said he nothing about the mode of life; that he must be temperate, that he must be superior to money, that he must not be unmerciful, that he must impart of his good things to others? For it cannot be said, that the being persuaded to these things also was from the want of power of mind; no, to be brought to all this required a great soul. For be it so, that as far as the doctrines went, they were rendered more apt to receive these by their want of intelligence: but to accept such a virtuous, self-denying rule of life, how could that be owing to any defect of understanding? So that the less understanding the person may have, if nevertheless he is persuaded to things, to which even philosophers were unable to persuade their fellow philosophers, the greater the wonder— when women and slaves are persuaded of these truths, and prove it by their actions, of which same truths the Platos and all the rest of them were never able to persuade any man. And why say I, any man? Say rather, not themselves even: on the contrary, that money is not to be despised, Plato persuaded (his disciples) by getting, as he did, such an abundance of property, and golden rings, and goblets; and that the honor to be had from the many is not to be despised, this Socrates himself shows, for all that he may philosophize without end on this point: for in everything he did, he had an eye to fame. And if you were conversant with his discourses, I might go at great length into this subject, and show what a deal of insincerity (εἰρωνείαν) there was in them—if at least we may believe what his disciple says of him—and how that all his writings have their ground-work in vainglory. But, leaving them, let us direct the discourse to our own selves. For besides the things that have been said, there is this also to be added, that men were persuaded of these things to their own peril. Be not thou therefore shameless, but let us think over that night, the stocks, and the hymns of praise. This let us also do, and we shall open for ourselves— not a prison, but— heaven. If we pray, we shall be able even to open heaven. Elias both shut and opened heaven by prayer. James 5:17 There is a prison in heaven also. Whatsoever, He says, you shall bind on earth, shall be bound in heaven. Matthew 16:19 Let us pray by night, and we shall loose these bonds. For that prayers loose sins, let that widow convince us, let that friend convince us, who at that untimely hour of the night persists and knocks Luke 11:5: let Cornelius convince us, for, your prayers, it says, and your alms have come up before God. Acts 10:4 Let Paul convince us, who says, Now she that is a widow indeed and desolate, trusts in God, and continues in supplications night and day. 1 Timothy 5:5 If he speaks thus of a widow, a weak woman, much more would he of men. I have both before discoursed to you on this, and now repeat it: let us arouse ourselves during the night: though thou make not many prayers, make one with watchfulness, and it is enough, I ask no more: and if not at midnight, at any rate at the first dawn. Show that the night is not only for the body, but also for the soul: do not suffer it to pass idly, but make this return to your Master: nay rather (the benefit) itself returns to you. Say, if we fall into any difficult strait, to whom do we not make request? And if we soon obtain our request, we breathe freely again. What a boon were it for you, to have a friend to go to with your request, who shall be ready to take it as a kindness, and to be obliged to you for your asking? What a boon, not to have to go about and seek one to ask of, but to find one ready? To have no need of others through whom you may solicit? What could be greater than this? Since here is One who then does most, when we make not our requests of others than Himself: just as a sincere friend then most complains of us for not trusting in his friendship, when we ask of others to make request to him. Thus also let us act. But what, you will ask, if I should have offended Him? Cease to give offense, and weep, and so draw near to Him, and you will quickly render Him propitious as to your former sins. Say only, I have offended: say it from your soul and with a sincere mind, and all things are remitted to you. Thou dost not so much desire your sins to be forgiven, as He desires to forgive you your sins. In proof that thou dost not so desire it, consider that you have no mind either to practice vigils, or to give your money freely: but He, that He might forgive our sins, spared not His Only-begotten and True Son, the partner of His throne. Do you see how He more desires to forgive you your sins (than thou to be forgiven)? Then let us not be slothful, nor put off this any longer. He is merciful and good: only let us give Him an opportunity.
And (even) this (He seeks), only that we may not become unprofitable, since even without this He could have freed us from them: but like as we (with the same view) devise and arrange many things for our servants to do, so does He in the matter of our salvation. Let us anticipate His face with thanksgiving. Psalm 95:2. Let us come before His presence. E.V., since He is good and kind. But if you call not upon Him, what will He do? Thou dost not choose to say, Forgive; you will not say it from your heart, but with your mouth only. What is it, to call in truth? (To call) with purpose of heart, with earnestness, with a sincere mind; just as men say of perfumes, This is genuine, and has nothing spurious, so here. He who truly calls on Him, he who truly prays to Him, continually attends to it, and desists not, until he obtain (his request): but he who does it in a merely formal manner (ἀ φοσιούμενος), and even this only by way of fulfilling a law, does not call in truth. Whosoever you are, say not only, I am a sinner, but be earnest also to rid yourself of this character; say not this only, but also grieve. If you grieve, you are in earnest: if you are not in earnest, you grieve not: if you grieve not, you trifle. What sort of man is he who shall say, I am sick, and not to do all to be freed from his sickness? A mighty weapon is Prayer. If you, says the Lord, know how to give good gifts to your children, how much more your Father? Luke 11:13 Then wherefore are you unwilling to approach Him? He loves you, He is of more power than all besides. Both willing is He and able, what is there to hinder? Nothing. But then, on our part, let us draw near with faith, draw near, offering the gifts that He desires, forgetfulness of wrongs, kindness, meekness. Though thou be a sinner, with boldness shall you ask of Him forgiveness of your sins, if you can show that this has been done by yourself: but though thou be righteous, and possess not this virtue of forgetfulness of injuries, you are none the better for it. It cannot be that a man who has forgiven his neighbor should not obtain perfect forgiveness: for God is beyond comparison more merciful than we. What do you say? If you say, I have been wronged, I have subdued my anger, I have endured the onset of wrath because of Your command, and dost Thou not forgive? Full surely He will forgive: and this is plain to all. Therefore let us purge our soul from all resentment. This is sufficient for us, in order that we may be heard; and let us pray with watching and much perseverance, that having enjoyed His bountiful mercy, we may be found worthy of the good things promised, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, world without end. Amen.
