Saul and Barnabas are sent forth by the Holy Ghost. They preach in Cyprus and in Antioch of Pisidia.
The preachers of the Church of Antioche preparing thēselues, the Holy Ghost out of them al, chooseth Saul and Barnabas. 3 They being first consecrated Bishops, 4 go• their appointed circuite ouer al th• land of Cypres, the Proconsul vvhereof is also conuerted, seing the miraculous excecation of a Ievv by Paul. 13 Thence, into Pamphilia: 14 and Pisidia, vvhere in Antioche Paul preacheth to the Ievves, shevving that IESVS is Christ, 38 and that in him is saluation, and not in their Lavv of Moyses: 40 vvarning them to bevvare of the reprobation foretold by the Prophets 44 But the next Sabboth, they blasphening, he in plaine termes forsaketh them, and turneth to the Gentiles. Whereat the Gentils be as glad on the contrarie side. 50 Finally the Ievves raising persecution, they forsake them, pronouncing them to be obstinate contemners.
1Now there were in the church which was at Antioch prophets and doctors, among whom was Barnabas and Simon who was called Niger, and Lucius of Cyrene and Manahen who was the foster brother of Herod the tetrarch, and Saul.Erano nella Chiesa di Antiochia de' profeti, e dei dottori, tra' quali Barnaba, e Simone chiamato il Nero, e Lucio di Cirene, e Manahen fratello di latte di Erode Tetrarca, e Saulo.AND there vvere in the Church vvhich vvas at Antioche, Prophets and Doctors, among vvhom vvas Barnabas, & Simon that vvas called Niger, and Lucius of Cyréne, and Manahen vvho vvas the fosterbrother of Herod the Tetrarch, and Saul.Erant autem in ecclesia quæ erat Antiochiæ, prophetæ et doctores, in quibus Barnabas, et Simon qui vocabatur Niger, et Lucius Cyrenensis, et Manahen, qui erat Herodis Tetrarchæ collactaneus, et Saulus. 2And as they were ministering to the Lord and fasting, the Holy Ghost said to them: Separate me Saul and Barnabas, for the work whereunto I have taken them.Or mentre essi offerivano al Signore i sacri misteri, e digiunavano, disse loro lo Spirito santo: Mettetemi a parte Saulo, e Barnaba per un'opera, alla quale gli ho destinati.And as they vvere ministring to our Lord, and fasting, the holy Ghost said: Separate me Saul and Barnabas vnto the vvorke, vvhereto I haue taken them.Ministrantibus autem illis Domino, et jejunantibus, dixit illis Spiritus Sanctus: Segregate mihi Saulum et Barnabam in opus ad quod assumpsi eos. 3Then they fasting and praying and imposing their hands upon them, sent them away.Allora dopo di aver digiunato, orato, imposte loro le mani, li licenziarono.Then they fasting and praying, and imposing hands vpō them, dimissed them.Tunc jejunantes et orantes, imponentesque eis manus, dimiserunt illos. 4So they, being sent by the Holy Ghost, went to Seleucia: and from thence they sailed to Cyprus.Eglino adunque mandati dallo Spirito santo, andarono a Seleucia; e di lì navigarono a Cipro.And they being sent of the holy Ghost, vvent to Seleucia, and thence sailed to Cypres.Et ipsi quidem missi a Spiritu Sancto abierunt Seleuciam: et inde navigaverunt Cyprum. 5And when they were come to Salamina, they preached the word of God in the synagogues of the Jews. And they had John also in the ministry.E giunti a Salamina, annunziavano la parola di Dio nelle Sinagoghe degli Ebrei. E avevano Giovanni per aiuto.And vvhen they vvere come to Salamîna, they preached the vvord of God in the synagogs of the Ievves. And they had Iohn also in their ministerie.Et cum venissent Salaminam, prædicabant verbum Dei in synagogis Judæorum. Habebant autem et Joannem in ministerio.
6And when they had gone through the whole island, as far as Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-Jesu:E avendo scorsa tutta l'isola sino a Pafo, trovarono un certo uomo mago, falso profeta, Giudeo, per nome Barjesu,And vvhen they had vvalked through out the vvhole iland as farre as Paphos, they found a certaine man that vvas a magician, a false-prophete, a Ievv, vvhose name vvas Bar-iesu',Et cum perambulassent universam insulam usque Paphum, invenerunt quemdam virum magum pseudoprophetam, Judæum, cui nomen erat Barjesu, 7Who was with the proconsul Sergius Paulus, a prudent man. He, sending for Barnabas and Saul, desired to hear the word of God.Il quale era col proconsole Sergio Paolo, uomo prudente. Questi chiamati a se Barnaba, e Saulo, bramava di udire la parola di Dio.vvho vvas vvith the Proconsul Sergius Paulus a vvise man. He sending for Barnabas & Saul, desired to heare the vvord of God.qui erat cum proconsule Sergio Paulo viro prudente. Hic, accersitis Barnaba et Saulo, desiderabat audire verbum Dei. 8But Elymas the magician (for so his name is interpreted) withstood them, seeking to turn away the proconsul from the faith.Ma Elima il mago (imperocché questa è l'interpretazione del di lui nome) si opponeva loro, cercando di alienare il proconsole dalla fede.But Elymas the magician (for so is his name interpreted) resisted them, seeking to auert the Proconsul from the faith.Resistebat autem illis Elymas magus (sic enim interpretatur nomen ejus), quærens avertere proconsulem a fide. 9Then Saul, otherwise Paul, filled with the Holy Ghost, looking upon him,Ma Saulo, il quale si chiama anche Paolo, ripieno di Spirito santo, mirando fissamente colui,But Saul, othervvise Paul, replenished vvith the holy Ghost, looking vpon him,Saulus autem, qui et Paulus, repletus Spiritu Sancto, intuens in eum, 10Said: O full of all guile and of all deceit, child of the devil, enemy of all justice, thou ceasest not to pervert the right ways of the Lord.Disse: O tu, che se' pieno d'ogni inganno, e di ogni falsità, figliuolo del Diavolo, nemico di ogni giustizia, tu non rifinisci di pervertire le vie diritte del Signore.said: O ful of al guile, and al deceit, sonne of the deuil, enemie of al iustice, thou ceasest not to subuert the right vvaies of our Lord.dixit: O plene omni dolo et omni fallacia, fili diaboli, inimice omnis justitiæ, non desinis subvertere vias Domini rectas. 11And now behold, the hand of the Lord is upon thee: and thou shalt be blind, not seeing the sun for a time. And immediately there fell a mist and darkness upon him: and going about, he sought some one to lead him by the hand.Or ecco adunque la mano del Signore sopra di te, e resterai cieco senza vedere il sole per un tempo. E subitamente una tenebrosa caligine cadde sopra di lui, e aggirandosi intorno cercava, chi gli desse mano.And novv behold the hand of our Lord vpon thee, and thou shalt be blind, not seing the sunne vntil a time. And forthvvith there fel dimnesse and darkenesse vpon him, and going about he sought some body that vvould giue him his hand.Et nunc ecce manus Domini super te, et eris cæcus, non videns solem usque ad tempus. Et confestim cecidit in eum caligo et tenebræ: et circuiens quærebat qui ei manum daret.
12Then the proconsul, when he had seen what was done, believed, admiring at the doctrine of the Lord.Allora il proconsole veduto il fatto, credette, ammirando la dottrina del Signore.Then the Proconsul, vvhen he had seen that vvhich vvas done, beleeued, marueling at the doctrine of our Lord.Tunc proconsul cum vidisset factum, credidit admirans super doctrina Domini. 13Now when Paul and they that were with him had sailed from Paphos, they came to Perge in Pamphylia. And John departing from them, returned to Jerusalem.E da Pafo partitosi Paolo, e quelli, che erano con lui, arrivarono a Perge della Panfilia. Ma Giovanni separatosi da essi, ritornò a Gerusalemme.And vvhen Paul and they that vvere vvith him had sailed from Paphos, they came to Pergè in Pamphylia. And Iohn depárting from them, returned to Hierusalem.Et cum a Papho navigassent Paulus et qui cum eo erant, venerunt Pergen Pamphyliæ. Joannes autem discedens ab eis, reversus est Jerosolymam. 14But they, passing through Perge, came to Antioch in Pisidia: and, entering into the Synagogue on the sabbath day, they sat down.Eglino, lasciata Perge, giunsero ad Antiochia della Pisidia: ed entrati nella Sinagoga il giorno di sabato, si misero a sedere.But they passing through Pergè, came to Antioche in Pisidia: and entring into the synagogue on the day of the Sabboths, they sate dovvne.Illi vero pertranseuntes Pergen, venerunt Antiochiam Pisidiæ: et ingressi synagogam die sabbatorum, sederunt. 15And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Ye men, brethren, if you have any word of exhortation to make to the people, speak.E fatta che fu la lettura della legge, e de' profeti, i capi della Sinagoga mandarono a dir loro: Fratelli, se avete qualche discorso da istruir il popolo, parlate.And after the lesson of the Lavv and the Prophets, the princes of the Synagogue sent to them, saying, Men brethren, if there be among you any sermon of exhortation to the people, speake.Post lectionem autem legis et prophetarum, miserunt principes synagogæ ad eos, dicentes: Viri fratres, si quis est in vobis sermo exhortationis ad plebem, dicite. 16Then Paul rising up and with his hand bespeaking silence, said: Ye men of Israel and you that fear God, give ear.E Paolo alzatosi, e facendo colla mano segno di tacere, disse: Uomini Israeliti, e voi, che temete Dio, udite:And Paul rising vp, and vvith his hand beckening for silence, said, Ye men of Israël, and you that feare God, harken:Surgens autem Paulus, et manu silentium indicens, ait: Viri Israëlitæ, et qui timetis Deum, audite:
17The God of the people of Israel chose our fathers and exalted the people when they were sojourners in the land of Egypt: And with an high arm brought them out from thence:Il Dio del popolo d'Israele elesse i padri nostri, ed esaltò il popolo, mentre abitavano pellegrini nella terra di Egitto, e alzato il suo braccio li trasse fuori di essa,The God of the people of Israël chose our fathers, and exalted the people vvhen they vvere seiourners in the land of Aegypt, and in a mightie arme brought them out thereof,Deus plebis Israël elegit patres nostros, et plebem exaltavit cum essent incolæ in terra Ægypti, et in brachio excelso eduxit eos ex ea, 18And for the space of forty years endured their manners in the desert:E per lo spazio di quaranta anni sopportò i loro costumi nel deserto.and for the space of fourtie yeres tolerated their maners in the desert.et per quadraginta annorum tempus mores eorum sustinuit in deserto. 19And, destroying seven nations in the land of Chanaan, divided their land among them by lot.Distrutte poi sette nazioni nella terra di Chanaan, distribuì loro a sorte la terra di esse,And destroying seuen nations in the land of Chanaan, by lot he deuided their land among them,Et destruens gentes septem in terra Chanaan, sorte distribuit eis terram eorum, 20As it were, after four hundred and fifty years. And after these things, he gave unto them judges, until Samuel the prophet.Circa quattrocento cinquanta anni dopo: e di poi diede i Giudici sino a Samuele profeta.as it vvere after foure hundred and fiftie yeres: and after these things he gaue Iudges, vntil Samuël the prophet.quasi post quadringentos et quinquaginta annos: et post hæc dedit judices, usque ad Samuel prophetam. 21And after that they desired a king: and God gave them Saul the son of Cis, a man of the tribe of Benjamin, forty years.E poscia chiesero un re: e Dio diede loro Saulle figliuolo di Cis, uomo della tribù di Beniamin, per anni quaranta:And thenceforth they desired a king: and he gaue them Saul the sonne of Cis, a man of the tribe of Beniamin, fourtie yeres.Et exinde postulaverunt regem: et dedit illis Deus Saul filium Cis, virum de tribu Benjamin, annis quadraginta: 22And when he had removed him, he raised them up David to be king: to whom giving testimony, he said: I have found David, the son of Jesse, a man according to my own heart, who shall do all my wills.E tolto lui, suscitò loro per re Davidde: cui rendendo testimonianza, disse: Ho trovato Davidde figliuolo di Jesse, uomo secondo il cuor mio, il quale farà tutti i miei voleri.and remouing him, he raised them vp Dauid to be king: to vvhom giuing testimonie, he said, I haue found Dauid the sonne of Iesse, a man according to my hart, vvho shall doe al my vvilles.et amoto illo, suscitavit illis David regem: cui testimonium perhibens, dixit: Inveni David filium Jesse, virum secundum cor meum, qui faciet omnes voluntates meas.
23Of this man’s seed, God, according to his promise, hath raised up to Israel a Saviour Jesus:Del seme di questo trasse Dio, secondo la promessa, il Salvatore per Israele, Gesù.Of his seede God according to his promisse hath brought forth to Israël a Sauiour IESVS,Hujus Deus ex semine secundum promissionem eduxit Israël salvatorem Jesum, 24John first preaching, before his coming, the baptism of penance to all the people of Israel.Avendo predicato Giovanni dinanzi a lui, che veniva, il battesimo di penitenza a tutto il popolo d'Israele.Iohn preaching before the face of his comming, baptisme of penance to al the people of Israël.prædicante Joanne ante faciem adventus ejus baptismum pœnitentiæ omni populo Israël. 25And when John was fulfilling his course, he said: I am not he whom you think me to be. But behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.E terminando Giovanni la sua carriera, diceva: Chi credete voi, che io mi sia? Non sono io quello, ma ecco, che viene dopo di me uno, di cui non soli degno di scioglier dai piedi i sandali.And vvhen Iohn fulfilled his course, he said, Vvhom doe you thinke me to be? I am not he, but behold there commeth after me, vvhose shoes of his feete I am not vvorthie to vnloose.Cum impleret autem Joannes cursum suum, dicebat: Quem me arbitramini esse, non sum ego: sed ecce venit post me, cujus non sum dignus calceamenta pedum solvere. 26Men, brethren, children of the stock of Abraham, and whosoever among you fear God: to you the word of this salvation is sent.Uomini fratelli, figliuoli della stirpe di Abramo, e chiunque tra voi teme Dio, a voi la parola di questa saluto è stata mandata.Men brethren, children of the stocke of Abraham, & they among you that feare God, to you the vvord of this saluation vvas sent.Viri fratres, filii generis Abraham, et qui in vobis timent Deum, vobis verbum salutis hujus missum est. 27For they that inhabited Jerusalem and the rulers thereof, not knowing him, nor the voices of the prophets which are read every sabbath, judging him, have fulfilled them.Imperocché gli abitanti di Gerusalemme, e i di lei principi non avendo cognizione di lui, né delle voci de' profeti, le quali si leggono ogni sabbato, condannato lui le adempirono:For they that inhabited Hierusalem, and the princes thereof, not knovving him, nor the voices of the prophets that are read euery Sabboth, iudging haue fulfilled them,Qui enim habitabant Jerusalem, et principes ejus hunc ignorantes, et voces prophetarum quæ per omne sabbatum leguntur, judicantes impleverunt,
28And finding no cause of death in him, they desired of Pilate that they might kill him.E non avendo trovato in lui causa alcuna di morte, chiesero a Pilato, ch'ei fosse ucciso.and finding no cause of death in him, desired of Pilate, that they might kil him.et nullam causam mortis invenientes in eo, petierunt a Pilato ut interficerent eum. 29And when they had fulfilled all things that were written of him, taking him down from the tree, they laid him in a sepulchre.E consumate che ebbero tutte le cose, che erano siate scritte di lui, depostolo dal legno, lo posero nel monumento.And vvhen they had cōsummated al things that vvere vvrittē of him, taking him dovvne from the tree, they put him in a monument.Cumque consummassent omnia quæ de eo scripta erant, deponentes eum de ligno, posuerunt eum in monumento. 30But God raised him up from the dead the third day.Ma Dio lo risuscitò da morte il terzo giorno: e fu veduto per molti dì da coloro,But God raised him vp from the dead the third day:Deus vero suscitavit eum a mortuis tertia die: qui visus est per dies multos his 31Who was seen for many days by them who came up with him from Galilee to Jerusalem, who to this present are his witnesses to the people.I quali erano andati insieme con lui dalla Galilea a Gerusalemme: i quali sino a quest'ora sono suoi testimoni presso del popolo.vvho vvas seen for many daies of them that came vp together vvith him from Galilee into Hierusalem, vvho vntil this present are his vvitnesses to the people.qui simul ascenderant cum eo de Galilæa in Jerusalem: qui usque nunc sunt testes ejus ad plebem. 32And we declare unto you that the promise which was made to our fathers,E noi vi annunziamo, come quella promessa, la quale fu fatta a' nostri padri,And vve preach vnto you that promisse vvhich vvas made to our fathers:Et nos vobis annuntiamus eam, quæ ad patres nostros repromissio facta est: 33This same God hath fulfilled to our children, raising up Jesus, as in the second psalm also is written: Thou art my Son: this day have I begotten thee.La ha Dio adempiuta pe' nostri figliuoli, avendo risuscitato Gesù, siccome anche nel Salmo secondo sta scritto: Tu se' mio Figliuolo, oggi io ti ho generato.that God hath fulfilled this same to our children', raising vp IESVS, as in the second Psalme also it is vvritten: My sonne art thou, this day haue I begotten thee.quoniam hanc Deus adimplevit filiis nostris resuscitans Jesum, sicut et in psalmo secundo scriptum est: Filius meus es tu, ego hodie genui te. 34And to shew that he raised him up from the dead, not to return now any more to corruption, he said thus: I will give you the holy things of David, faithful.Come poi lo ha risuscitato da morte, e come non debbe più ritornare nella corruzione, lo disse in questo modo: Farò, che siano ferme per voi le promesse fatte a Davidde.And that he raised him vp from the dead, not to returne novv any more into corruption, thus he said, That I vvil giue you the holy things of Dauid faithful.Quod autem suscitavit eum a mortuis, amplius jam non reversurum in corruptionem, ita dixit: Quia dabo vobis sancta David fidelia.
35And therefore, in another place also, he saith: Thou shalt not suffer thy holy one to see corruption.Per questo anche altrove dice: Non permetterai, che il tuo Santo vegga la corruzione.And therfore in an other place also he saith, Thou shalt not giue thy holy one to see corruption.Ideoque et alias dicit: Non dabis sanctum tuum videre corruptionem. 36For David, when he had served in his generation, according to the will of God, slept: and was laid unto his fathers and saw corruption.Imperocché Davidde avendo nella sua età servito alla volontà di Dio, sì addormentò, e fu aggiunto a' suoi padri, e vide la corruzione.For Dauid in his generation vvhen he had serued, according to the vvil of God slept: and he vvas laid to his fathers & savv corruption.David enim in sua generatione cum administrasset, voluntati Dei dormivit: et appositus est ad patres suos, et vidit corruptionem. 37But he whom God hath raised from the dead saw no corruption.Ma quegli, cui Dio risuscitò, non vide la corruzione.But he vvhom God hath raised vp, savv no corruption.Quem vero Deus suscitavit a mortuis, non vidit corruptionem. 38Be it known therefore to you, men, brethren, that through him forgiveness of sins is preached to you: and from all the things from which you could not be justified by the law of Moses.Sia adunque noto a voi, uomini fratelli, come per lui è annunziata a voi la liberazione da' peccati, e da tutte quelle cose, dalle quali non avete potuto essere giustificati nella legge di Mosè,Be it knovven therfore to you, men brethren, that through him, forgiuenesse of sinnes is preached to you, from al the things from the vvhich you could not be iustified by the lavv of Moyses.Notum igitur sit vobis, viri fratres, quia per hunc vobis remissio peccatorum annuntiatur, et ab omnibus quibus non potuistis in lege Moysi justificari, 39In him every one that believeth is justified.In lui è giustificato chiunque crede.In him euery one that beleeueth, is iustified.in hoc omnis qui credit, justificatur. 40Beware, therefore, lest that come upon you which is spoken in the prophets:Badate adunque, che non venga sopra di voi quel, che sta scritto ne' profeti:Take heede therfore lest that come vpon you vvhich is spoken in the prophets,Videte ergo ne superveniat vobis quod dictum est in prophetis: 41Behold, ye despisers, and wonder and perish: for I work a work in your days, a work which you will not believe, if any man shall tell it you.Mirate voi, disprezzatori, e stupite, e andate in dispersione: conciossiachè fo io un'opera ne' vostri giorni, opera, che voi non crederete, se alcuno ve la racconterà.See ye cōtemners, and vvonder, and perish: because I vvorke a vvorke in your daies, a vvorke vvhich you vvil not beleeue, if any man shal tel it you.Videte contemptores, et admiramini, et disperdimini: / quia opus operor ego in diebus vestris, / opus quod non credetis, si quis enarraverit vobis.
42And as they went out, they desired them that on the next sabbath they would speak unto them these words.E uscendo essi (della Sinagoga) li pregarono, che discorressero di queste cose il sabato seguente.And they going forth, they desired them that the Sabboth folovving they would speake vnto them these wordes.Exeuntibus autem illis rogabant ut sequenti sabbato loquerentur sibi verba hæc. 43And when the synagogue was broken up, many of the Jews and of the strangers who served God followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.E licenziata l'adunanza, molti de' Giudei, e dei proseliti religiosi seguitarono Paolo, e Barnaba: e questi con le loro parole persuadevan loro a star fermi nella grazia di Dio.And vvhen the synagogue vvas dimissed, many of the Iewes, and of the strangers seruing God, folovved Paul & Barnabas: vvho speaking exhorted them to continue in the grace of God.Cumque dimissa esset synagoga, secuti sunt multi Judæorum, et colentium advenarum, Paulum et Barnabam: qui loquentes suadebant eis ut permanerent in gratia Dei. 44But the next sabbath day, the whole city almost came together, to hear the word of God.E il sabato seguente quasi tutta la città si raunò per sentire la parola di Dio.But the next Sabboth the vvhole citie almost assembled to heare the vvord of God.Sequenti vero sabbato pene universa civitas convenit audire verbum Dei. 45And the Jews, seeing the multitudes, were filled with envy and contradicted those things which were said by Paul, blaspheming.Ma i Giudei veduto quel concorso, si riempiron di zelo, e contradicevano a quel, che diceva Paolo, bestemmiando.And the Ievves seing the multitudes, vvere replenished vvith enuy, & contradicted those things vvhich vvere said of Paul, blaspheming.Videntes autem turbas Judæi, repleti sunt zelo, et contradicebant his quæ a Paulo dicebantur, blasphemantes. 46Then Paul and Barnabas said boldly: To you it behoved us first to speak the word of God: but because you reject it and judge yourselves unworthy of eternal life, behold we turn to the Gentiles.Allora con fermezza dissero Paolo, e Barnaba: A voi primamente dovea essere detta la parola di Dio: ma giacché la rigettate, e vi sentenziate come indegni della vita eterna, ecco, che ci rivolgiamo alle genti:Then Paul and Barnabas constantly said, To you it behoued vs first to speake the vvord of God: but because you repell it, and iudge your selues vnvvorthie of eternal life: behold vve turne to the Gentils.Tunc constanter Paulus et Barnabas dixerunt: Vobis oportebat primum loqui verbum Dei: sed quoniam repellitis illud, et indignos vos judicatis æternæ vitæ, ecce convertimur ad gentes.
47For so the Lord hath commanded us: I have set thee to be the light of the Gentiles: that thou mayest be for salvation unto the utmost part of the earth.Imperocché così ci ha ordinato il Signore: Ti ho costituito luce delle genti per essere salute fino alle terre più rimote.For so our Lord commaunded vs: I haue put thee to be the light of the Gentils: that thou maiest be saluation vnto the vtmost of the earth.Sic enim præcepit nobis Dominus: Posui te in lucem gentium, ut sis in salutem usque ad extremum terræ. 48And the Gentiles hearing it were glad and glorified the word of the Lord: and as many as were ordained to life everlasting believed.Ciò udendo i Gentili, si rallegravano, e glorificavano la parola del Signore: e credettero tutti quelli, che erano preordinati alla vita eterna.And the Gentils hearing it, vvere glad, and glorified the vvord of our Lord: and there beleeued as many as vvere preordinate to life euerlasting.Audientes autem gentes, gavisæ sunt, et glorificabant verbum Domini: et crediderunt quotquot erant præordinati ad vitam æternam. 49And the word of the Lord was published throughout the whole country.E la parola di Dio si spargeva per tutto quel paese.And the vvord of our Lord vvas spred through out the vvhole countrie.Disseminabatur autem verbum Domini per universam regionem. 50But the Jews stirred up religious and honourable women and the chief men of the city: and raised persecution against Paul and Barnabas: and cast them out of their coasts.Ma i Giudei miser su delle matrone timorate, e ragguardevoli, e i principali uomini della città, e suscitarono persecuzione contro di Paolo, e Barnaba: e gli scacciarono dal loro territorio.But the Ievves stirred vp religious and honest vvomen, and the cheefe of the citie, and raised persecution against Paul and Barnabas: and they did cast them forth out of their coastes.Judæi autem concitaverunt mulieres religiosas et honestas, et primos civitatis, et excitaverunt persecutionem in Paulum et Barnabam: et ejecerunt eos de finibus suis. 51But they, shaking off the dust of their feet against them, came to Iconium.Eglino però scossa contro di coloro la polvere de' loro piedi, andarono a Iconio.But they shaking of the dust of their fecte against them, came to Icónium.At illi excusso pulvere pedum in eos, venerunt Iconium. 52And the disciples were filled with joy and with the Holy Ghost.I discepoli poi erano ripieni di gaudio, e di Spirito santo.The disciples also vvere replenished vvith ioy and vvith the holy Ghost.Discipuli quoque replebantur gaudio, et Spiritu Sancto.
13:1
about the year A.D. 42.
Witham
Manahen ... foster-brother to Herod, or nursed with the same milk. (Witham)
Calmet
It would appear from his having been brought up with Herod, that he was of noble parentage. He is likewise believed to have been one of the seventy-two disciples. The Latins keep his feast on the 24th of May. (Calmet)
13:2
Witham
As they were ministering to the Lord.[Ver. 2. Ministrantibus illus, leitourgounton de auton. Erasmus translates, Sacrificantibus, but St. Chrysostom, toutesti keruttonton, praedicantibus.] Mr. N. and some others translate, offering up sacrifice. There are indeed good grounds to take this to be the true sense, as the Rhemish translators observed, who notwithstanding only put ministering, lest, (said they) we should seem to turn it in favour of our own cause, since neither the Latin nor Greek word signifies of itself to sacrifice, but any public ministry in the service of God; so the St. Chrysostom says, when they were preaching. (Witham)
Bristow
Separate me. Though Paul and Barnabas are here chosen by the Holy Ghost for the ministry, yet they were to be ordained, consecrated, and admitted by men; which loudly condemns all those modish and disordered spirits, that challenge and usurp the office of preaching, and other sacred and ecclesiastical functions, without any appointment from the Church. (Bristow)
13:3
Witham
Fasting and prayer, imposing their hands upon them. By which is clearly expressed, the manner in which the ministers of God were, and are still ordained bishops, priests, deacons in the Church. (Witham)
Interpreters are much divided in opinion, whether this imposition of hands be a mere deputation to a certain employment, or the sacramental ceremony, by which orders are conferred. Sts. Chrysostom, Leo, etc. are of the latter opinion; nor does it any where appear that St. Paul was bishop before this. Arator, sub-deacon of the Church of Rome, who dedicated in the year 544 his version of the Acts of the Apostles into heroic verse to Pope Virgilius, attributes this imposition of hands to St. Peter: ----------Quem mox sacravit euntem Imposita Petrus ille manu, cui sermo magistri Omnia posse dedit.-------
See his printed poems in 4to. Venice, an. 1502. Arator was sent in quality of ambassador from Athalaric to the emperor Justinian.
Following the practice of the apostles, the Church of God ordains a solemn and general fast on the four public times for ordination, the ember days, as a necessary preparation for so great a work, and this St. Leo calls also an apostolical tradition. See St. Leo, serm. ix. de jejun. and ep. lxxxi. Acts 1. and serm. 3:and 4:de jejun. 7. mensis.
Nor was this fasting a fasting from sin, as some ridiculously affirm, for such fasting was a universal obligation: nor was it left to each one's discretion, as certain heretics maintained. See St. Augustine, haeres. liii.
13:5
Witham
In the synagogues of the Jews, preaching first the gospel to them. (Witham)
13:6
Witham
A magician ... whose name was Bar-jesu, son of Jesus, or Josue. In Arabic, Elymas is the same as magician. This man did all he could to dissuade the proconsul, Sergius Paulus, from embracing the Christian faith. (Witham)
13:9
Witham
Then Saul, who also is Paul. This is the first time we find the apostle called Paul. Some, therefore, think it was given him when he converted this proconsul, Sergius Paulus. Others, that Saul being a Hebrew word, the Greeks, or rather the Romans, turned it into Paul. (Witham)
Menochius
This is the first place in which this apostle is called Paul. He took this name out of respect to the illustrious convert he had made in the person of the proconsul, the governor of the island. (Menochius)
Calmet
Or, more probably, his former name, by a small change, was modelled into Paulus, which was a sound more adapted to a Roman ear. He begins to bear this name only, when he enters on his mission to the Gentiles. (Calmet)
13:10
Witham
Son of the devil. Sharp language, when grounded on truth, may be used against those who hinder the conversion of others. St. Chrysostom says, he was struck with this blindness only for a time, to make him enter into himself, and be converted. (Witham)
13:13
about the year A.D. 42.
13:14
Tirinus
Antioch. Many cities in Asia Minor bore this name. It is related that Seleucus Nicanor built many, and called them by this name, in honour of his father Antiochus. (Tirinus)
Pamphylia and Pisidia were two provinces in Asia Minor.
Witham
The sabbath-day. Some not only understand, but even translate, the first day of the week: but here is rather meant the Jewish sabbath, as St. Paul went into their synagogues. And in this his first sermon to them, which St. Luke has set down, he speaks nothing that could offend or exasperate the Jews, but honourably of them, to gain them to the Christian faith; he commends in particular David, whose Son they knew the Messias was to be: and of whom he tells them, that God had given them their Saviour, Jesus. He mentions this high eulogium, which God gave of David, Psalm 88:21. that he was a man according to God's heart, who in all things should fulfil his will, that is, as to the true worship of God; though he fell into some sins, of which he repented, and did penance. (Witham)
13:19
These seven nations are the Chanaanites, the Hethites, the Hevites, the Pherezites, the Gergesites, the Jebusites, and the Amorrhites. (Josue 3:10.; and alibi.)
13:20
Bible de Vence
Chronology only gives about 350 years from the entrance into the land of promise to the end of Samuel's judicial government, who was the last of the judges. (Bible de Vence)
13:24
etc. He then brings the testimony, which John the Baptist gave of Jesus, as it is likely many of them had heard of John, and of the great esteem that all the people had of his virtue and sanctity. He tells them that salvation was offered and sent them by Jesus, against whom the chief of the Jews at Jerusalem obtained of Pilate a sentence, that he should be crucified; but that God raised him up from the dead the third day. And we, says he, publish to you this promise, the Messias, promised to our forefathers.
13:33
Witham
He then shews them that Jesus was their Messias, and the Son of God, begotten of his Father from eternity, who rose from the dead, and he applies these words, (Psalm 2:7.) to prove Christ's resurrection, thou art my son, this day have I begotten thee. It is true, these words regard chiefly the eternal generation of Christ, as they are applied by St. Paul, (Hebrews 5:5.) but the resurrection was a necessary consequence of his divinity, since death could have no power over him. St. Paul here also proves Christ's resurrection by the following predictions. (Witham)
Calmet
Second psalm. The oldest copy reads, first psalm. The difference is merely in words; for the division of the psalter at present is very different from what it formerly was: sometimes a single psalm of ours being divided into many, and many of our divisions making only one, according to the Hebrews. The latter are not even now agreed among themselves on the same division of the psalms. (Calmet)
Mat. Polus
Some suppose, that what we call the first psalm was originally looked upon as a preface to the psalter; others, that our first and second psalms united in one. (Mat. Polus.)
13:34
Challoner
I will give you the holy things of David sure. These are the words of the prophet Isaias, lv. ver. 3. According to the Septuagint the sense is, I will faithfully fulfil the promises I made to David. (Challoner)
13:35
Witham
In another place also he saith, (Psalm 15:10.) thou wilt not suffer thy holy one to see corruption. That is, Christ's body to be corrupted in the grave. See the words of St. Peter, Acts Acts 2:27. (Witham)
13:36
Witham
After he had served in his generation. That is, in his life-time, saw corruption, or was corrupted in the grave. (Witham)
13:37
Witham
Justified. That your sins being forgiven by the merits of Christ, you may be truly just in the sight of God. (Witham)
13:39
Tirinus
The law of Moses was then imperfect. I shew you its completion, by preaching to you Christ, whom it foretold. You would violate the law of Moses by opposing the new law, to which he leads you. (Tirinus)
13:40
Bible de Vence
See then that you reject not this divine Saviour, lest what has been denounced by the prophets fall upon your incredulous heads: I will abandon the holy place which I entrusted to you; I will cease to look upon you as my people; I will transfer my kingdom to the Gentiles. (Bible de Vence)
13:41
Witham
Ye despisers[Ver. 41. Habacuc 1:5. In the Latin text, and according to the Hebrew, aspicite in Gentibus: but in the Septuagint and Greek here, idete kataphronetai.] of the favours offered you, behold, wonder, etc. This citation is out of Habacuc, (chap. 1:ver. 5.) according to the Septuagint. The prophet, by these words, foretold to the Jews in his time the evils that would come upon them in their captivity in Chaldea, but St. Paul here applies them at least to the miseries that the incredulous Jews would incur, if they obstinately refused to believe in Christ. (Witham)
13:44
Witham
The whole city. Not only Jews, but a great many Gentiles, which exasperated the envious Jews. (Witham)
13:48
Witham
As many as were pre-ordained to eternal life,[Ver. 48. Praeordinati, tetagmenoi, on which St. Chrysostom says, toutesti aphorismenoi, praedefiniti.] by the free election, and special mercies, and providence of God. (Witham)
Some understand this as if it meant, predisposed by their docility, to receive the word of life. But the Fathers unanimously understand it literally of predestination, which is defined by St. Thomas Aquinas, serm. 1:qu. 23. a. 1. "The disposition of God, by which he prepares, what he will himself perform, according to his infallible foreknowledge." In other words, it is the manner in which God conducts a reasonable creature to its proper destiny, which is eternal life. In this mystery of the Catholic faith, which cannot be clearly explained to human understanding, because it is a mystery, there are nevertheless several points, which we know for certain. 1st. Though it is certain, that this decree of the Almighty is infallible, and must have its effect, yet it is far removed from the blasphemy of Calvinists, who pretend that it destroys free-will, and therefore removes all motives of exertion to good works. 2nd. For it is a point of Catholic faith, that this foreknowledge of the Almighty no ways interferes with man's liberty, but leaves him still a perfectly free agent, and therefore responsible for his actions. 3rd. It is likewise decreed by the Council of Trent, that no one can certainly know that he is of the number of the predestined, without a special revelation to that effect. These are the most essential points, which it concerns us to know of this doctrine. As to the consequences which may be drawn from these positions, it were better for us to submit our understandings to the obedience of faith, than entangle ourselves in a maze of abstruse errors, far removed from our comprehension. Would that this sober line of conduct were pursued by many moderns, who at present talk and write so much on this subject, and to such little purpose. How excellently well does the great genius of the Latin Church, St. Augustine, say: Melius est dubitare de occultis, quam litigare de occultis! How much wiser and better is it to confess our ignorance on mysteries, than idly to dispute on mysteries! (lib. viii. de Gen. ad litt. Acts 5.)
13:51
about the year A.D. 42.
Shaking off the dust, etc. See the Annotations, Matthew 10:14.
13:34
I will give you the holy, etc.... These are the words of the prophet Isaias, 55. 3. According to the Septuagint, the sense is: I will faithfully fulfil the promises I made to David.
13:2
2. As they vvere ministring.] 〈Greek〉 If vve should, as our Aduersaries do, boldly turne vvhat text vve list, The Apostles liturgie or Masse. and flee from one language to an other for the aduantage of our cause, vve might haue translated for ministring, sacrificing, for so the Greeke doth signifie, and so Erasmus translated. yea vve might haue translated, Saying Masse, for so they did: and the Greeke Fathers here of had their name, Liturgie, vvhich Erasmus translateth Masse, saying, Missa Chrysostomi. But vve keepe our text, as the translators of the Scriptures should do most religiously.
2. Separate me.] Gal. •. Though Paul vvere taught by God him self and specially designed by Christ to be an Apostle, Paul & Barnabas are consecrated by men. and here chosen by the Holy Ghost together vvith Barnabas, yet they vvere to be ordered, consecrated, and admitted by men. Vvhich vvholy condemneth al these nevv rebellious disordered spirites, that chalenge and vsurpe the office of preaching and other sacred actions from heauen, vvithout the Churches admission.
〈Greek〉
13:3
3. Fasting.] Hereof the Church of God vseth and prescribeth publike fastes at the foure soléue times of giuing holy Orders (vvhich are our Imber daies) as a necessarie preparatiue to so great a vvorke. Imber daies. as S. Leo ep. 81 c. 1. Leo declareth by this place, naming it also an Apostolical tradition. See. S. Leo Ser. 9 de ieiuni• 7 mensis, Praescript times of fasts. & Calixtus ep. 1. to. 1. Conc. Conc. Magunt. c. 34. 35. to 3. And this fasting vvas not fasting from sinne, Epipha. in compend. nor moral or Christian temperance, as the Protestants ridiculously affirme, for such fasting they vvere bound euer to keepe: but it vvas abstinence for a time from al meates or from some certaine kindes of meates, Leo ser. 3 et 4 de 〈◊〉 7 mensis. vvhich vvas ioyned vvith praier and sacrifice, and done specially at such seasons as the Church prescribed, of al together (as in Lent, the Imber daies, Friday, Saturday) and not vvhen euery man list, as Aërius and such Heretikes did hold.. S. August. har. 53.
3. Imposing hands.] Imposition of handes. Because al blessings and consecrations vvere done in the Apostles time by the external ceremonie of imposition of hands, diuers Sacraments vvere named of the same, specially Confirmation, Holy orders. as is noted before, and holy Ordering or consecrating Bishops, Priests, and Deacons, and Subdeacons, as vve see here and els vvhere. In vvhich though there vvere many holy vvordes and ceremonies and a very solemne action: yet vvhatsoeuer is done in those Sacraments, is altogether called Imposition of hands: as vvhatsoeuer vvas done in the vvhole diuine mysterie of the B. Act. 2, 42. Sacrament, is named fraction of bread. for the Apostles (as S. Denys Eccl. bier. c. 1 in fine vvriteth) purposely kept close in their open speaches and vvritings vvhich might come to the hands or eares of Infidels, the sacred vvordes and actions of the Sacraments. And S. Ambrose saith, in 1 Tim. c. 4. The imposition of the hand is mystical vvordes vvherevvith the elected is conformed and made apt to his function, receiuing authoritie (his conscience bearing vvitnes) that he may be bold in our Lordes steed to offer sacrifice to God. Hiero. 〈◊〉 c. 58 Esa. And S. Hierom, The imposition of hand is the Ordering of Clerkes. Which is done by praier of the voice, and imposition of the hand. And this is in some inferior orders also, but Paul and Barnabas vvere ordered to a higher function then inferior Priests, euen to be Bishops through out al Nations.
13:4
4. Sent of the Holy Ghost.] Spiritual officers of out soules. Vvhosoeuer be sent by the Church, are sent of the Holy Ghost, though in such an extraordinarie sort it be not done. Vvhereby vve see hovv far the Officers of our soules in the Church do passe the temporal Magistrates, vvho though they be of Gods ordinance, yet not of the Holy Ghosts special calling.
13:6
Barieu.
13:17
Exod.
13:18
Iosue.
13:20
Iud.
13:21
Concordance 1, Reg. 8.
Concordance 1. Reg. 16.
13:22
Concordance Ps. 88, 21.
Concordance Psa. 131, 11.
13:23
Concordance Lu. 3, 3.
13:25
Concordance Lu. 3, 15.
13:26
In the liturgy The Epistle vpō Tuesday in Easter vveeke.
13:27
Concordance Lu. 23, 1.
13:31
Concordance Act. 1, 3.
13:33
to vs their children, Ps. 2, 7.
13:34
Concordance Esa. 55, 3.
13:35
Concordance Ps. 15, 10.
13:40
Concordance Abac. 1, 5.
13:42
the Gē tiles desired.
13:43
deuout proselytes,
13:46
The Ievves of their ovvne free vvil repelling the truth, are vnvvorthy of Christ and vvorthily forsaken: and the Gentils though they beleeued specially by Gods grace and preordination, yet they beleeue also by their ovvne free vvil, vvhich standeth vvel vvith Gods prouidence.
13:47
Concordance Es. 46, 6.
13:50
Concordance Lu. 9, 5.
13:1
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… 25 .) “Now there were in the Church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaën, which had been brought up with Herod the tetrarch, and Saul.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… His also is a more complete oration, as indeed it puts the completion to the matter under discussion. ( a ) “Symeon,” he says, “declared:” (namely,) in Luke, in that he prophesied, “Which Thou hast prepared before the face of all nations, a light to lighten the Gentiles, and the glory of Thy people Israel.”
Anonymous The Teaching of the Apostles 27
… By his diligence, I say, did Luke write these things, and more than these; and he placed them in the hand of Priscus and Aquilus, his disciples; and they accompanied him up to the day of his death, just as Timothy and Erastus of Lystra, and Menaus,
13:2
St Gregory Thaumaturgus † AD 270 A Sectional Confession of Faith 11
… I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I dare not to speak of any of those things which Christ hath not wrought by me,
St Basil the Great † AD 379 De Spiritu Sancto 19
It is the Spirit which says, as the Lord says, “Get thee down, and go with them, doubting nothing: for I have sent them.” Are these the words of an inferior, or of one in dread? “Separate me Barnabas and Saul for the work whereunto I have called them.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.14
… and the Spirit said to Philip, Go near, and join thyself to this chariot . Seest thou the Spirit talking to one who hears Him? Ezekiel also speaks thus, The Spirit of the Lord came upon me, and said unto me, Thus saith the Lord . And again, The Holy Ghost said
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.28
… And as they ministered to the Lord and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them . And after hands had been laid on them, they were sent forth by the Holy Ghost
St Ambrose of Milan † AD 397 On the Holy Spirit 2.10
102. As, then, God the Father called the Church, so, too, Christ called it, and so, too, the Spirit called it, saying: “Separate Me Paul and Barnabas for the work to which I have called them.” “So,” it is added, “having fasted and prayed, they laid hands on them and sent them forth. And they, being sent forth by the Holy Spirit, went down to Seleucia.”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.13
… “Thus saith the Holy Spirit, Thus shall the Jews in Jerusalem bind the man, whose is this girdle.” And as Wisdom sent the apostles, saying, “Go ye into all the world and preach the Gospel,” so, too, the Holy Spirit says: “Separate Me Barnabas and Saul for the work whereunto I have called them.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… xiii. 1 .) He still mentions Barnabas first: for Paul was not yet famous, he had not yet wrought any sign. “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… for they were not made arrogant, as ( ἀπενοήθησαν ) having achieved so great successes. “Whence,” it says, “they had been recommended to the grace of God for the work which they had fulfilled.” And yet moreover the Spirit had said, “Separate Me Barnabas and Saul for the work whereunto I have called them.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
… He wishes nothing to be his own, but all his Master’s. And indeed it was the Spirit that gave this. Wherefore He saith, “I have many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth” ( John xvi. 12 ): and again, “Separate Me Paul and Barnabas.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 7
… and that, of such sort, as one might expect from the Lord the Spirit. See how here also he calleth the Spirit, Lord. And in other places too one may see that lordship of His. For, saith he, “As they ministered and fasted unto the Lord, the Spirit said, Separate me Paul and Barnabas.” (
St John Chrysostom † AD 407 Commentary on Galatians 1
… for they said that the office of a teacher had been committed to him by men, namely by the Apostles, whom therefore it behooved him to obey. But that it was not entrusted to him by men, Luke declares in the words, “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 1
… But where is this commandment given? We read in the Acts of the Apostles: “The Spirit said, Separate me Paul and Barnabas.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 5
… What is “by prophecy”? By the Holy Spirit. For prophecy is not only the telling of things future, but also of the present. It was by prophecy that Saul was discovered “hidden among the stuff.” ( 1 Sam. x. 22 .) For God reveals things to the righteous. So it was said by prophecy, “Separate me Barnabas and Saul.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 7
Since therefore Christ suffered for the Gentiles, and I was separated to be a “teacher of the Gentiles,” why dost thou refuse to pray for them? He fully shows his own credibility, by saying that he was “ordained” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 75
… And how is that which is everywhere present sent by Another, that which “divideth to every man severally as He will” ( 1 Cor. xii. 11 ), and which saith with authority, “Separate Me Paul and Barnabas”? (
St Augustine of Hippo † AD 430 Of the Work of Monks 24
… not finding fault with his fellow-apostles, but distinguishing his own ministry; because they, without doubt by admonition of the Holy Ghost, had so distributed among them the provinces of evangelizing, that Paul and Barnabas should go unto the Gentiles, and they unto the Circumcision.
13:3
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… So it was with the Samaritans: and from the competition ( συγκρίσεως ) the victory appears, the sorcery being worsted. Everywhere, vainglory and love of power are a (fruitful) source of evils! “But Saul, who is also Paul,”—( v. 9 ) here his name is changed at the same time that he is ordained, as it was in Peter’s case,
13:4
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… i. 1 .) Because it was not man that called or brought him over: this is why he says, “Not from men. Neither by man,” that is, that he was not sent by this (man), but by the Spirit. Wherefore also (the writer) thus proceeds: “So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.” (
13:5
St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 1.5
… There is, besides, another John mentioned in the Acts of the Apostles, with the surname Mark, whom Barnabas and Paul attached to themselves as companion, and of whom again it is said: “And they had also John to their minister.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.25
15. For example, there is also another John, surnamed Mark, mentioned in the Acts of the Apostles, whom Barnabas and Paul took with them; of whom also it is said, ‘And they had also John as their attendant.’
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
(Recapitulation.) “And when they were come to Salamis,” the metropolis of Cyprus, “they preached the word of God.” (
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 6.10
He moreover renewed his friendship with Epiphanius
13:6
Tertullian † AD 220 On Idolatry 9
… to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith. Both he and that other magician, who was with Sergius Paulus, (since he began opposing himself to the same apostles) was mulcted with loss of eyes.
Tertullian † AD 220 On Modesty 21
… For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do. For it did not beseem Him to be severe who had come to suffer. Smitten were both Ananias and Elymas
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.” (
13:7
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… but they hasten on to the more pressing duties. When they came to the metropolis of the island, they were earnest to disabuse ( διορθωσαι ) the proconsul. But that it is no flattery that (the writer) says, “he was with the proconsul, a prudent man” (
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 8.2
… For Saul was the persecutor of a holy man; thence had this man his name, when he persecuted the Christians: afterward of Saul he became Paul. What does the name Paulus mean? Little. Therefore when he was Saul, he was proud, lifted up; when he was Paul, he was lowly, little. Thus we say, I will see thee “ paulo post ,” i.e. after a little while.
13:8
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… Observe how wisely it is ordered that Paul should not preach at Jerusalem: the very hearing that he is become a believer, this of itself is enough for them; for him to preach, they never would have endured, such was their hatred of him: so he departs far away, where he was not known. But
St Jerome † AD 420 The Letters of St. Jerome 109.3
… I have read of the javelin of Phinehas, of the harshness of Elijah, of the jealous anger of Simon the zealot, of the severity of Peter in putting to death Ananias and Sapphira, and of the firmness of Paul who, when Elymas the sorcerer withstood the ways of the Lord, doomed him to lifelong blindness.
13:9
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… So it was with the Samaritans: and from the competition ( συγκρίσεως ) the victory appears, the sorcery being worsted. Everywhere, vainglory and love of power are a (fruitful) source of evils! “But Saul, who is also Paul,”—(
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 12
Accordingly Paul, who, although he was formerly called Saul,
13:10
Origen † AD 254 Origen's Commentary on the Gospel of John 6.10
… And that way is made straight by the man who, far from copying the serpent’s crooked journey; while he who is of the contrary disposition perverts his way. Hence the rebuke directed to a man of this kind and to all who resemble him, “Why pervert ye the right ways of the Lord?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… Everywhere, vainglory and love of power are a (fruitful) source of evils! “But Saul, who is also Paul,”—( v. 9 ) here his name is changed at the same time that he is ordained, as it was in Peter’s case, —“filled with the Holy Ghost, looked upon him, and said, O full of all guile and all villany, thou child of the devil:” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… For this would make even the movers of the faction there to confess (that they were wrong). They do not say, The seducers, the pestilent fellows, or suchlike: though where need is, Paul does this, as when he says, “O full of all guile” (
St Augustine of Hippo † AD 430 The Confessions 8.4
… For the enemy is more overcome in one of whom he hath more hold, and by whom he hath hold of more. But the proud hath he more hold of by reason of their nobility; and by them of more, by reason of their authority.
13:11
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… “And now, behold, the hand of the Lord is upon thee, and thou shalt be blind.” (
13:12
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.14
… and Paul stood alone. How did he escape being overwhelmed, or torn in pieces? How could he open his mouth? He entered the Thebaid, and made captives of men, He entered the royal palace, and made a disciple of the king.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… ( Ex. ix. 11 .) “And immediately there fell on him a mist and a darkness: and he went about seeking some to lead him by the hand. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 5
[2.] But what means, “according to the flesh?” According to what is in sight; according to the life that now is; according to the discipline of the Gentiles. Then, lest he should seem to be at variance with himself, (for he had convinced both the Proconsul, (
St Augustine of Hippo † AD 430 The Confessions 8.4
… rather “Thou hast chosen the weak things of the world to confound the things which are mighty and base things of the world, and things which are despised, hast Thou chosen, yea, and things which are not, to bring to naught things that are.” And yet, even that “least of the apostles,” by whose tongue Thou soundest out these words, when Paulus the proconsul
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St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 1.5
… “And they had also John to their minister.” But whether this is the one who wrote the Revelation, I could not say. For it is not written that he came with them into Asia. But the writer says: “Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John, departing from them, returned to Jerusalem.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.25
… of whom also it is said, ‘And they had also John as their attendant.’ But that it is he who wrote this, I would not say. For it not written that he went with them into Asia, but, ‘Now when Paul and his company set sail from Paphos, they came to Perga in Pamphylia and John departing from them returned to Jerusalem.’
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… “Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia; and John departing from them returned to Jerusalem. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… but still he did not so reverence him, as to overlook (what was necessary). Now which of them advised best, it is not for us to pronounce: but thus far (we may affirm), that it was a great arrangement of Providence, if these were to be vouchsafed a second visitation, but those were not to be visited even once.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… and yet he was their attendant, and as for the danger, they incurred it (not he).—Again, when they were come to Perga, they hastily passed by the other cities, for they were in haste to the metropolis, Antioch. And observe how concise the historian is. “They sat down in the synagogue,” he says, and, “on the sabbath day” (
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St Alexander of Cappadocia † AD 251 From the Epistles of Alexander 4
… Such was the case at Laranda, where Evelpis was thus exhorted by Neon; and at Iconium, Paulinus was thus exhorted by Celsus; and at Synada, Theodorus also by Atticus, our blessed brethren. And it is probable that this is done in other places also, although we know not the fact.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… and in this way they carried the whole matter successfully. “And after the reading of the Law and the Prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
And this is a species of teaching too. For “if ye have any word of exhortation,” it says, “speak unto the people.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
But let us look over again what has been said. “Ye men of Israel,” etc. (
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Tertullian † AD 220 An Answer to the Jews 3
… in obedience of the ear it hath obeyed me.” Prophets made the announcement. But what is the “people” which was ignorant of God, but ours , who in days bygone knew not God? and who, in the hearing of the ear, gave heed to Him, but we , who, forsaking idols, have been converted to God? For Israel—who had been known to God, and who had by Him been “upraised”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… And observe, how he passes over the times of their calamities, and nowhere brings forward their faults, but only God’s kindness, leaving those for themselves to think over. “And about the time of forty years suffered He their manners in the wilderness.” (
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 23
… suffered persecution in their flesh at the hands of the Jews, their carnal fellow-countrymen, and were dispersed abroad, to the end that, in consequence of their dispersion, Christ should be preached more extensively, and that they themselves at the same time should be followers of the patience of their Lord. For He who in meekness had endured them,
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… “And about the time of forty years suffered He their manners in the wilderness.” ( v. 18 .) Then the settlement. “And when he had destroyed seven nations in the land of Canaan, He divided their land to them by lot.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… 18 .) Then the settlement. “And when he had destroyed seven nations in the land of Canaan, He divided their land to them by lot.” ( v. 19 .) And the time was long; four hundred and fifty years. “And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… 18 .) Then the settlement. “And when he had destroyed seven nations in the land of Canaan, He divided their land to them by lot.” ( v. 19 .) And the time was long; four hundred and fifty years. “And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.”
Sulpicius Severus † AD 420 The Sacred History Of Sulpitius Severus 1.36
… We do not find any certain statements as to the length of his reign, unless that he is said in the Acts of the Apostles to have reigned forty years. As to this, however, I am inclined to think that Paul, who made the statement in his preaching, then meant to include also the years of Samuel under the length of that king’s reign.
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.9
… as when He says, Whose hands created all the host of heaven ; or again, The eyes of the Lord are upon the righteous ; or again, I have found David, the son of Jesse, a man after My own heart
St Hilary of Poitiers † AD 367 Homilies on the Psalms 53.1
… I have found a man after My own heart, David, the son of Jesse
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 7
… Him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay;’ and again (ib. iv. 10 ), ‘In the name of Jesus Christ of Nazareth, Whom ye crucified, Whom God raised from the dead, even in Him doth this man stand here before you whole;’ and Paul, relating (ib.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 3
… But David was not such an one; rather he showed forth all modesty. Wherefore also God said, “I have found David, the son of Jesse, a man after mine own heart.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… 21 .) “And when he had removed him, He raised up unto them David to be their king: to whom also He gave testimony, and said, I have found David the son of Jesse, a man after Mine own heart, which shall fulfil all My will. Of this man’s seed hath God according to His promise raised unto Israel a Saviour, Jesus.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
( a ) Observe how he twines (the thread of) his discourse (alternately) from things present, from the prophets. Thus, “from (this man’s) seed according to the promise”—(
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… But since you are anxious to hear others proclaiming this same thing, hear Paul and Barnabas preaching in Antioch in Pisidia; for they, when they had made mention of David, continued “Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus,”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… nor enlarge upon the greatness of their punishment, and assail that which they affectionately love, by showing the Law about to be cast out: but dwells upon that which is for their good (telling them), that great shall be the blessings for them being obedient, and great the evils being disobedient.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning Him. And though they found no cause of death in Him, yet desired they Pilate that He should be slain.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
… i. 21 .) For this too ought to have taken place first, and for this purpose He came, to save them and then through them the rest, although the contrary came to pass. This also the Apostles said at the first, “To you [God] having raised up His Son, sent [Him] to bless you” ( Acts iii. 26 ): and again, “To you was the word of this Salvation sent.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… ( v. 26 .) For since they were possessed by fear, as having slain Him, and conscience made them aliens (the Apostles), discourse not with them as unto Christicides, neither as putting into their hands a good which was not theirs, but one peculiarly their own. ( d ) “For they that dwell at Jerusalem, and their rulers:” as much as to say, not ye, but they:
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St Hippolytus † AD 235 The Refutation of All Heresies 4.6
… But I am rather of opinion, that the ancients imposed the names of received animals upon certain specified stars, for the purpose of knowing them better, not from any similarity of nature; for what have the seven stars, distant one from another, in common with a bear, or the five stars with the head of a dragon?—in regard of which Aratus
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… Then follows another charge: “And having found no cause of death in Him:” in which ignorance had nothing to do. For let us put the case, that they did not hold Him to be the Christ: why did they also kill Him? And “they desired of Pilate, he says, that He should be slain.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… “Because they knew Him not,” he says: so that the sin was one of ignorance. See how he gently makes an apology even on behalf of those (crucifiers). And not only this: but he adds also, that thus it must needs be. And
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
“Was what rose from the dead, man or God? Peter, the Apostle, who knows better than we, interprets and say, ‘and when they had fulfilled all that was written of Him they took Him down from the tree and laid Him in a sepulchre, but God raised Him from the dead.’
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St Augustine of Hippo † AD 430 On the Holy Trinity 1.9
… But in order to intimate the Trinity, some things are separately affirmed, the Persons being also each severally named; and yet are not to be understood as though the other Persons were excluded, on account of the unity of the same Trinity and the One substance and Godhead of the Father and of the Son and of the Holy Spirit.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —This distinction is not the teaching of the divine Scripture; it says that the Son of God died. So the Apostle;—“For if when we were enemies we were reconciled to God by the death of His Son.” And he says that the Lord was raised from the dead for “God” he says “raised the Lord from the dead.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… But no marvel: for what was said above concerning Egypt and the wilderness, was enough to show their ingratitude. And observe how this Apostle also, as one moved by the Spirit Himself,
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.1
… of which Paul also says in the Acts of the Apostles: “And we declare unto you the promise which was made to our fathers: for God has fulfilled the same to our children, in that He hath raised up the Lord Jesus Christ again, as it is written in the second psalm: Thou art My Son, this day have I begotten Thee.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… but He, Whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” (
St Jerome † AD 420 Against the Pelagians 3.4
A. By way of example let us take one proof:
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… “Who are His witnesses,” he says, “unto the people”—the people that slew Him. Who would never have been so, were they not strengthened by a Divine Power: for they would never have borne such witness to blood-thirsty men, to the very persons that killed Him. But, “He hath raised up Jesus again: This day,” he says, “I have begotten thee.” (
St Augustine of Hippo † AD 430 Concerning Faith of Things Not Seen 7
… demand of Me and I will give Thee nations as Thy inheritance, and as Thy possession the bounds of the earth.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… but He, Whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” ( v. 32–39 .) Observe
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… but He, Whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” ( v. 32–39 .) Observe
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.52
… “Be it known therefore unto you, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… Why, what could be less persuasive than this? That He was buried—by them to whom it was promised that He should be salvation? that He who was buried forgives sins, yea, more than the Law (has power to do)? And (observe), he does not say, From which ye would not but, “from which ye could not be justified by the Law of Moses.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… we nowhere find Peter saying this. Then too he adds the terrifying words: “Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… And this he hints in the conclusion, saying, “Look, ye despisers, and behold.” And observe how, this being harsh, he cuts it short. Let not that, he says, come upon you, which was spoken for the others, that “I work a work which ye shall in no wise believe, though one declare it unto you.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 15
The Priest of God is Standing, offering up the prayer of all: and art thou laughing, having no fears? And while he is offering up the prayers in trembling for thee, dost thou despise all? Hearest thou not the Scripture saying, “Woe, ye despisers!” (cf.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
(Recapitulation.) “And when they were gone out,” etc. (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… He told them the fact, that “through this Man is remission of sins announced unto you,” but the how, he did not declare. “And when the congregation was broken up, many of the Jews and worshipping proselytes followed Paul and Barnabas”—after this point he puts Paul first —“who, speaking unto them, persuaded them to continue in the grace of God.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… 43 .) Do you observe the eagerness, how great it is? They “followed” them, it says. Why did they not baptize them immediately? It was not the proper time: there was need to persuade them in order to their steadfast abiding therein. “And the next sabbath day came almost the whole city together to hear the word of God.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 37
… Because to this indeed they stood in a posture of hostility, calling them deceivers and jugglers; but he that persuades men by reasons from the Scriptures, is not liable to this imputation. And on many occasions we find (Paul) to have convinced men simply by force of teaching: and in Antioch “the whole city was gathered together” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… It was not the proper time: there was need to persuade them in order to their steadfast abiding therein. “And the next sabbath day came almost the whole city together to hear the word of God.” ( v. 44 .) “But when the Jews saw the multitudes, they were filled with envy, and contradicted the things spoken by Paul, contradicting and blaspheming.” (
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Tertullian † AD 220 De Fuga in Persecutione 6
… but seeing ye have rejected it, and have not thought yourselves worthy of eternal life, lo, we turn to the Gentiles.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.22
… “It was necessary that the word of God should first be shown to you; but since ye put it from you, and judged yourselves unworthy of eternal life, lo, we turn to the Gentiles: for thus said the Lord by the Scriptures, Behold, I have set Thee a light among the nations, that Thou shouldest be for salvation even to the ends of the earth.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 7
… But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also saith: “It was necessary that the word of the Lord should first have been spoken to you, but seeing ye have judged yourselves unworthy, lo, we turn to the Gentiles.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 66
… but since they continued to lay plots against them, hear Paul interpreting this parable, and saying thus, “It was necessary that the word of God should first have been spoken to you, but since ye judge yourselves unworthy, lo, we turn to the Gentiles.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… When Stephen was slain, when Paul was twice in danger, when the Apostles were scourged, then the Gentiles received the word, then the Samaritans. Which Paul also declares: “To you it was necessary that the Word of God should first be spoken; but since ye thrust it from you, and judge yourselves unworthy, lo, we turn unto the Gentiles.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… “contradicting,” it says, “and blaspheming.” O recklessness! “Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 37
Again they haste past the small cities, and press on to the greater ones, since from those the word was to flow as from a fountain into the neighboring cities. “And Paul, as his manner was, went into the synagogue of the Jews.” Although he had said, “We turn to the Gentiles” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
… “It is not meet,” He says, “to take the children’s bread, and cast it to the dogs.” ( ib. xv. 26 .) And Paul to those of the Jews that raised a sedition, “It was necessary that the word of God should first have been spoken unto you: but seeing ye judge yourselves unworthy, lo, we turn unto the Gentiles.” (
St John Chrysostom † AD 407 Homilies on Ephesians 2
… xv. 24 .) And said again to his disciples, “Go not into any way of the Gentiles, and enter not into any city of the Samaritans.” ( Mat. x. 5 .) And Paul again himself says, “It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
… but seeing ye judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” (
St Jerome † AD 420 The Letters of St. Jerome 46.4
… Again, when the apostles received the command: “Go ye and teach all nations,” and when they said themselves: “It was necessary that the word of God should first have been spoken to you, but seeing ye put it from you…lo we turn to the Gentiles,”
St Jerome † AD 420 The Letters of St. Jerome 108.10
… “It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.”
St Augustine of Hippo † AD 430 City of God 17.12
… so that it is said, “Remember, Lord, the reproach of Thy servants;” because through the Lord’s not forgetting, but rather pitying them, even they after this reproach are to believe. But what I have put first seems to me the most suitable meaning. For to the enemies of Christ who are reproached with this, that Christ hath left them, turning to the Gentiles,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.14
… of them were the hundred and twenty in the house, when the Holy Ghost came down. But what saith the Apostle in the Acts of the Apostles, when the Jews refused the word of truth? “We were sent unto you, but seeing ye have rejected the word of God, lo! we turn unto the Gentiles.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.2
… but seeing ye have put it from you” (for ye use the words of the Prophets, yet do not acknowledge Him whom the Prophets foretold, that is, ye have leaves only), “lo, we turn to the Gentiles.” For this also was foretold by the Prophets; “Behold, I have given Thee for a light of the Gentiles, that Thou mayest be My salvation unto the end of the earth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 46.9
… “I will command,” saith He, “the clouds that they rain no rain upon it.” This was fulfilled in that which I have mentioned, when the mountains were carried into the heart of the sea; when it was said, “It was necessary that the word of God should have been spoken first to you; but seeing ye put it from you, we turn to the Gentiles;”
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Tertullian † AD 220 The Five Books Against Marcion 5.11
… “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ.” Now who was it that said; “Let there be light?” And who was it that said to Christ concerning giving light to the world: “I have set Thee as a light to the Gentiles”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… ( a ) Also he does not say, “Ye are unworthy,” but “Have judged yourselves unworthy. Lo, we turn unto the Gentiles. For so hath the Lord commanded us, saying, I have sent thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.” (
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St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 10
… For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God; and in his seed all those have been blessed who were ordained to eternal life
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… 47 .) For that the Gentiles might not be hurt at hearing this, as if the case were so that, had the Jews been in earnest, they themselves would not have obtained the blessings, therefore he brings in the prophecy, saying, “A light of the Gentiles,” and, “for salvation unto the ends of the earth. And hearing” (this) “the Gentiles” (
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 10
… For what but a good perseverance does He give who preserves without offence that He may place before the presence of His glory immaculate in joy? What is it, moreover, that we read in the Acts of the Apostles: “And when the Gentiles heard, they rejoiced and received the word of the Lord; and as many as were ordained to eternal life believed”?
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.42
… and ye shall observe my judgments, and do them.” Let them hear, “Man’s goings are directed by the Lord, and how can a man understand His ways?” Let them hear, “Every man seemeth right to himself, but the Lord directeth the hearts.” Let them hear, “As many as were ordained to eternal life be lieved.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… and believed, as many as were ordained unto eternal life”: i.e., set apart for God. Observe how he shows the speediness of the benefit: “And the word of the Lord was borne through all the region,” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… “And the word of the Lord was borne through all the region,” ( v. 49 ) διεφέρετο , instead of διεκομίζετο , “was carried or conveyed through (it).” ( d ) “But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… 50 .) “The devout women,” ( b ) instead of the proselyte-women. They did not stop at “envy,” but added deeds also. (e) Do you see what they effected by their opposing the preaching? to what dishonor they brought these (“honorable women”)? “But they shook off the dust of their feet against them, and came unto Iconium.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… x. 14 ; Mark vi. 11 ); but these did it upon no light ground, but because they were driven away by them. This was no hurt to the disciples; on the contrary, they the more continued in the word: “And the disciples were filled with joy, and with the Holy Ghost” (
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1. ANTIOCH, — on the Orontes, which was the metropolis of Syria, and was called Theopolis by the Emperor Justinian: whence by antonomasia it is called Antioch; the others, however, with an addition, Antioch of Pisidia, Antioch Epiphania, etc. PROPHETS, — properly so called. For the Holy Spirit in the beginning of the Church, among other charisms, gave the gift of prophecy, as is evident from Joel II, 28; Acts II, 17; I Corinthians xiv. Although our Lorinus considers the Prophets to be the same as the Doctors, namely expounders of Holy Scripture. But Turrianus, in book I On the Hierarchical Order, chapter xx, understands by Prophets the Bishops, by Doctors the Presbyters. For Bishops, as St. Dionysius says, chapter vi of the Ecclesiastical Hierarchy, are announcers of divine judgments, because they ought to do nothing hierarchically except as moved by God. And we in turn in those things which they work hierarchically, ought to approach them as those moved by God. Whence also by St. Clement, book II of the Constitutions, they are called Prophets of the laity; indeed the ordination of a Bishop is called prophecy by St. Paul, I Timothy IV, 14. SIMON, WHO WAS CALLED NIGER, — from his dark color, as it seems, just as the Romans called those with fair hair Flavii, those with white Albini, those with red Rufi. LUCIUS OF CYRENE. — Whom Beda, Ado, Usuardus, and indeed the Roman Martyrology, transmit to have been Bishop of Cyrene, on May 6, where he is inscribed in the catalogue of Saints. MANAHEN. — Concerning whom in the Roman Martyrology on May 24, we read thus: "At Antioch, St. Manahen, foster-brother of Herod the Tetrarch, a Doctor and Prophet under the grace of the New Testament, resting in the same city." OF HEROD THE TETRARCH, — of Herod Antipas, who was the son of Herod the Ascalonite, and uncle of Herod Agrippa, of whom in chapter xii, verse 1. This Antipas clothed Christ in a white garment and mocked him, and killed John the Baptist. FOSTER-BROTHER. — Because as a boy he had been brought up with the boy Herod, and had been nursed with the milk of the same nurse. It signifies that Manahen was of a distinguished and illustrious family, inasmuch as he was the foster-brother of Herod.
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2. AND AS THEY WERE MINISTERING TO THE LORD. — In Greek λειτουργούντων, that is, sacrificing, as Erasmus translated it, and the Zurich Bible, when they worked for the Lord. For to work for God in sacred things is to sacrifice. For sacrifice is a work owed to God alone and proper to Him: although the Scholia, ascribed to Vatablus, explain working for the Lord by preaching the Gospel, as also Oecumenius and Cajetan do, which Calvin and Beza eagerly seize upon, who deny the sacrifice of the Mass. The Syriac [version], when they began prayers to God, namely public and solemn ones, which are made in sacrifice. Hence the sacrifice of the Mass is called the Liturgy; for although liturgy signifies ministry in general, yet by antonomasia it signifies sacrifice, as is evident from the Liturgy of St. James, St. Basil, St. Chrysostom, the Mozarabic [Liturgy], etc. The same is proved by the word to the Lord; for no ministry is so properly exhibited to the Lord as sacrifice: for the Gospel is preached to men, not to God. Whence also it follows: "And laying hands upon them," namely in the sacrifice of the Mass by the laying on of hands, ordaining them Bishops, as St. Dionysius relates the Apostles were accustomed to do, Eccles. Hierarch. part. I, cap. ii. See Bellarmine, lib. I De Missa, cap. XIII. You will say, by sacrifice here the Aaronic [sacrifice] can be understood, namely the immolation of a sheep or a calf: and indeed the faithful kept the law of Moses, not from obligation, but so as not to offend the Jews. I answer that this cannot be said: for this sacrifice was offered at Antioch, when the Aaronic [sacrifice] could only be offered at Jerusalem in the temple of Solomon, according to the law, Deut. cap. xvi, 6. FASTING. — For fasting is accustomed to be prefixed to ordination from the use and tradition of the Apostles, both so that the faithful might implore God's grace by fasting, for ordaining suitable ministers of the Church; and so that those to be ordained might dispose themselves by fasting to receive the grace of ordination. Thus St. Chrysostom here. SAID — by an internal instinct, which He infused into the prophets and leaders of the Church. SEPARATE ME SAUL AND BARNABAS FOR THE WORK. — Separate Saul as a vessel of election, that is, chosen and distinguished by a singular judgment of God, by which He decreed and separated Saul from eternity as an Apostle of the Gentiles and Doctor of the world. Thus St. Chrysostom. Whence also Paul calls himself separated, Gal. I, 15. "Separate" him therefore by execution and mission, whom God separated from eternity by election for this mission. Furthermore, Saul from the beginning of his conversion was already designated and authorized by God as an Apostle of the Gentiles, Acts ix, 15, but in the first act and secretly: here however in the second act and publicly he is designated an Apostle of the same, so that he might evangelize them and traverse them. For up to this point he had preached only at Damascus and Antioch. Barnabas was also separated and elevated to the apostolate, on account of his remarkable virtue and zeal, by which he had laid all his possessions at the feet of the Apostles, IV, 36, so that he might be ready to evangelize everywhere. Wherefore St. Barnabas is adorned with these praises by Alexander the monk, at the beginning of his Life: "Barnabas," he says, "a great orator of the Church, a trumpet of evangelical preaching, a great voice of Christ, a harp of the Holy Spirit, a plectrum of divine grace, a most robust soldier of Christ, a sure leader of the Christian flock, a Paradise of God, a seed of faith, a most sweet-smelling rose of charity, an incorruptible flower of hope, a cluster of immortality, dripping with honey, a bulwark of patience. Barnabas, son of consolation, a teacher of piety, a pillar and pinnacle of faith, a firm and immovable tower, a stable foundation, an indissoluble base, a harbor for the wavering, a most noble architect, who held a heavenly path on earth, and led a life equal to the angels, a helper of the poor, a consolation of widows, a procurator and father of orphans. Barnabas a treasury of the mysteries of Christ, a minister of the orthodox, a physician of the sick, a most vigilant guardian of the Christian flock, a leader of the Gentiles, a herald of the Churches, a rosebush breathing the heavenly fragrance of virtues, a most fertile field of the grace of Christ, a pearl of virginity, a beryl of chastity, a gem of temperance, having Christ speaking in himself, a chosen vessel of God, a temple of the holy Trinity." FOR THE WORK — namely of evangelizing the Gentiles everywhere. TO WHICH I HAVE CALLED THEM, — προσκέκλημαι, that is, I have summoned them. Thus Pagninus and the Zurich Bible; others, I have called them to my aid. Let the Apostles and apostolic men therefore remember that they are called to aid by the Holy Spirit to sanctify souls, and therefore are cooperators and helpers of God in His divine and most noble work, as St. Paul says, I Cor. III, 9. Moreover, the Holy Spirit summoned Saul and Barnabas by this very calling and command, saying: "Separate me Saul, etc.," for we read of no other [summons] anywhere. Secondly, more plainly, "I have called," that is, I have determined to call and predestined from eternity. For real words among the Hebrews are often to be explained by mental [words].
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3. THEN FASTING. — In Greek these are aorists, which the Syriac translator rendered, after therefore they had fasted and begun prayers, they laid (better, and laid) hands upon them, and sent them away. Thus Pagninus, Vatablus and others. LAYING HANDS UPON THEM. — It is asked whether this laying on of hands was a sacrament of Orders, namely consecration into Presbyters or Bishops? Arias denies it here, and Cajetan, cap. vi, 6, and indeed Francis Suarez, tom. III, in III part., disp. xxxiv, sect. 4 (and others), where he asserts that this laying on of hands was precatory, not ordinative. The reason is: First, because Saul had already been ordained an Apostle by God before this, Acts IX, 15. Whence in Galatians II, 6, he says that the other Apostles conferred nothing upon him. Here therefore only the execution of apostleship is laid upon him, namely he is sent to evangelize: for which a new ordination was not necessary. In a similar way Paul, II Corinthians viii, 19, says of his companion that he was ordained, that is, appointed as companion of his journey. Second, because Paul appears to have been ordained Presbyter and Bishop by St. Peter and the Apostles, none of whom is named here. But others more rightly affirm and say that Saul and Barnabas were here ordained Bishops. For it is quite probable that they had already been ordained Presbyters before. For they had already taught a great multitude at Antioch for a year, as Luke says, cap. xi, vers. 26; but this is the proper work of Presbyters, as Turrian rightly observes, lib. I De Hierarch. Ordin., cap. xxvi. The reason is: First, because the circumstances seem to require it, namely the liturgy, prior fasting and laying on of hands. For from this, as it were from the use and example of the Apostles, the Church is accustomed to put fasting and prayers before the laying on of hands, that is before the consecration of those to be ordained, and to perform it in the Liturgy of the Mass. Second, because we nowhere read that Saul and Barnabas were ordained Bishops except here: and soon after, cap. xiv and seq., they performed episcopal duties, ordaining Presbyters through the cities. Third, because this laying on of hands was done in the year of Christ 45, as Baronius deduces and is clear from what is said, cap. xii, vers. 1, when Paul was caught up to the third heaven, and heard secret words, which it is not lawful for a man to speak, as I showed in II Corinthians xii, 2; namely because it was fitting that Saul, soon to be the teacher of the Gentiles, and about to begin his mission to them, should be caught up to heaven, so that as a heavenly teacher, in the manner of Moses sent to them from heaven, he might be seen. Wherefore it was fitting that then also the final hand of ordination, through consecration into a Bishop, should be laid upon him. You will say first: How then does Paul say of the other Apostles, "They conferred nothing upon me?" Galatians II, 6. I answer that this is to be understood of doctrine and the Gospel; for he himself learned this from Christ, not from the Apostles. For otherwise Ananias conferred baptism upon him, the Apostles Confirmation and Order. You will say second: Who here, as Apostle and Bishop, ordained them? Not Peter, as Arator wishes, because he had already gone to Rome. Not James the son of Zebedee, because he had already been killed by Herod. Not the other Apostles, because they had already departed to their provinces. Lyran responds that there were Bishops at Antioch ordained by the Apostles, who ordained them. Oecumenius thinks that Lucius and Manahen laid hands upon them. It was also possible that St. James, Bishop of Jerusalem, could be called from Judaea; St. John, St. Matthias, or some other Apostle nearer at hand. Whence St. Leo in the place already cited says that they were ordained by the Apostles. You will ask second, in what year was Saul ordained with Barnabas, and did he begin his apostleship to the Gentiles? I answer: Bede thinks it was in the year 13 from the Ascension of Christ, which was in the year 47 from the nativity of Christ. Second, the Alexandrian Chronicle, or the Sicilian Fasti, write that this happened in the fifth year of the Emperor Claudius, which was in the year 46 of Christ. It is more true that he was ordained in the year of Christ 44, coinciding with the year 3 of the Emperor Claudius; for at the beginning of this year 45, Peter came free from prison to Rome and there established his chair, as I showed in the preceding chapter, vers. 1. For these things, being appended to the preceding chapter, seem to have happened shortly after Peter's imprisonment. Thus Baronius and others: namely it was fitting that, in the year in which Saul went to the Gentiles to subject them to Christ, in that same year Peter, the Prince of the Apostles, should seek the stronghold of Gentilism, namely Rome, and subject it to Christ. St. Leo adds, in the letter cited to Dioscorus, Bishop of Alexandria, that Saul and Barnabas were ordained on a Sunday, and therefore he ordains that the same be done henceforth. Whence this ordinance of Leo was related to Canon Law, and is found dist. LXXV, can. 5: "That the ordinations of priests be celebrated on Sunday," etc. Finally St. Jerome notes, epist. 85 to Evagrius, that this ordination of the ministers of the Church was foreshadowed in the Old Testament, and was taken up in the new. For what, he says, Aaron and his sons, and the Levites were in the temple, this Bishops, Presbyters and Deacons claim in the Church: whence also Aaron and his sons were ordained by the laying on of hands of Moses, Exodus xxix, 9 and seq.
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4. THEY WENT TO SELEUCIA. — Because this city was near Antioch, from which they were sent, and it was a frequent and celebrated city. It was founded and named by Seleucus Nicator, one of the generals of Alexander the Great, who first after Alexander, namely in the twelfth year after his death, placed the diadem of Asia upon himself, and from thence the years of the Greeks (that is, of the Macedonians, the successors of Seleucus) begin to be numbered in the books of the Maccabees. Volaterran reports, in book XI of his Geography, that Seleucus named sixteen cities Antioch, in honor of his father Antiochus; nine Seleucias by himself; five Laodiceas from his mother Laodice; three Apamias from his wife Apamia. AND FROM THENCE THEY SAILED TO CYPRUS, — because from Seleucia there is a convenient passage to Cyprus.
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5. SALAMIS — which was afterwards called Constantia by the Emperor Constantine, whose Bishop was St. Epiphanius; now Famagosta, as if "famous and august" is said, captured by Selim, the emperor of the Turks, seventy years ago. IN THE SYNAGOGUES OF THE JEWS. — They begin with the Jews, lest these become more contentious, says St. Chrysostom, if they had seen the Gentiles preferred to them in the Gospel. AND THEY HAD JOHN (surnamed Mark, of whom chapter xii, verse 25) IN THEIR MINISTRY. — In Greek ὑπηρέτην, that is, a minister, as if to say John Mark ministered to Saul and Barnabas, especially in the care of food, clothing and temporal things, and he helped them so that they might more easily and fully evangelize.
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6. WHOSE NAME WAS BARJESU. — Many codices read Barjeu, or Barjehu, as if to say Bar Jehova, that is, son of God, namely of Jupiter. Just as Simon Magus called himself the power of God, chapter viii, verse 10. Whence Paul, alluding to this in verse 10, and refuting it, calls him a son, not of God, but of the devil. But it should be read Barjesu (for thus the corrected Greek and Roman texts read), that is, son of the savior, that is, savior. For the impostor arrogated this name to himself, because by magic he healed many sick persons. Add, it appears that his father was called Jesus: for from Joshua, the first and very celebrated leader of the Hebrews, who led them into the promised land, many were called Joshua, or Jesus: thus Sanchez. Wherefore the Syriac less correctly for Barjesu reads Barschoumo, that is, son of the name, that is, named, celebrated and famous, as if Elymas inversely is the same as Schoumo, of which presently.
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7. WHO WAS WITH THE PROCONSUL. — "Proconsul" was as it were a vicar of the consul, because namely in the name of the Roman consul, with consular power he administered the province: whence also he was called its governor, or prefect. Again, proconsuls at Rome were called ex-consuls, who namely in the preceding year had been consuls. For these retained the name of the office in part, and were often sent as proconsuls to govern provinces. See Sigonium, On Roman Magistracies. DESIRED TO HEAR THE WORD OF GOD. — ἐπεζήτησεν, that is, he sought and desired studiously: whence also he merited to obtain his wish. God is accustomed to instill in those to whom he destines faith and grace, first a desire for it, so that through this they might prepare themselves for so great a gift, and might earnestly beg for it, and as it were earn it by beseeching. Whence St. Chrysostom counts it a miracle that Sergius Paulus, being preoccupied by the magician, so greatly desired to hear the Apostles.
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8. ELYMAS THE MAGICIAN: FOR SO HIS NAME IS INTERPRETED. — Various persons explain this variously. First, Cajetan, translating αὐτοῦ, that is his, as his (for the Hebrews have the same reciprocal pronoun as the absolute), thus transfers and explains it, as if to say: Barjesu wished to be called Elymas, that is the measure or census of God, feigning and lying that this signified Barjesu. For thus he himself interpreted his Hebrew name among the Greeks; but as a magician and impostor he lied and deceived them. For he was called Barjesu as if son of Jesus, which has nothing in common with Elyma, that is the census of God. Others explain it less improbably thus: it is interpreted, that is, he is called by another name, as if to say: Barjesu was called by another name Elymas the magician. Just as if you were to say: Peter is interpreted, that is, is called by another name Simon. Second, others wish Barjesu to signify a magician in Hebrew; but this is the ignorance of those who know the Hebrew language, in which Barjesu is the same as son of the Saviour. Third, Gagneius interprets Elyma as blind: for this man, he says, is called in Hebrew Elimana, or Eliman, because Elymas was blinded by St. Paul. But this too is false, and equally impertinent, because St. Luke interprets Elyma as magician, not blind. Fourth, Arias from the Syriac: Elymas, he says, inverted is the same as Samuel, that is the name of God, or a name strong and magnificent, such as magicians are accustomed to employ in their incantations. Fifth, Mariana: Elymas, he says, is called magician, from Elymais a region of Persia, in which magicians abound: just as Chaldean is the same as astrologer or magician, because the Chaldeans were ancient practitioners of this art. Sixth, others derive it from the Hebrew alam, which signifies a magician: just as Barnabas I said formerly in chapter IV, verse 36. Certainly the Hebrews call alam to hide and conceal; and from this the Greeks call eilo to wrap, to implicate, and eilos or eiloma they call a wrapping, something hidden; and the Arabs from Hebrew alam call wisdom alilm, or talim, that is an arcane thing; and alim they call one who knows, learned, learned, as though similarly Elymas among the Cyprians was the same as impostor, juggler, magician, mystes, who professed knowledge of hidden things, mysteries and arcane arts. Thus some skilled in languages. So also Pagninus, in his Interpretation of Hebrew Names: The name Elymas, he says, signifies a magician, or a corrupter, or pernicious one, or a covering and wrapping, from alam, that is I wrap, I implicate in slime: whence also abalim, that is a hiding place, a den, a cave, where magicians are accustomed to converse with a demon and to practice their magic; and from azaba, that is to move after the manner of a serpent. For a demon often appears in the form of a serpent to magicians. Indeed Elymas appears to have crept into Greek from a foreign language, as also many other things. For the Cyprians speak Greek, as they also seem to have spoken formerly, as Cyprians asserted to me at Rome, and Aristotle indicates, in his book On Poetics, chapter XXI; where however he hints that they had their own dialect. Moreover, just as St. Peter had a contest with Simon the Magician, St. John with Apollonius of Tyana likewise a magician, so also here Paul with Elymas the magician. For the Devil through his magicians most powerfully opposed himself to Christ, the Apostles and the Church, as he still opposes. For the sect of magicians and witches grows exceedingly, which rages against the bodies and souls of the faithful. They were devoted to astrology. Sixth, Vatablus: Elymas, in the Cypriot language signifies son of consolation, he says, in Greek it is the same as a juggler, enchanter, impostor. But from what root? and by what authority? Some derive it from μέλας, that is black, so that black is the same as magus, just as the Germans and Belgians call magical arts black arts, and indeed magic is commonly called necromancy, but perhaps for necromancy. Others translate Elymas as corruptor, destroyer, devastator, such as magicians are; so that it is the same as λυμεών, that is destroyer, from λύμη, that is ruin: for the verb λυμαίνω signifies to destroy, corrupt, devastate, and this seems plausible. Seventh, others think Elymas to be a Hebrew name, but variously: for first, St. Jerome, in the Hebrew Names, and from him Bede: "Elymas," he says, "is the same as to transgression, or making transgression." Second, Beza derives Elymas from el joets, that is God's counselor: for magicians were the wise men and counselors of the Persians, and Mahomet the impostor feigned himself to be God's counselor. But Elymas is far distant from el joets. Third, Lyran: Elymas, he says, is the same as Eli mas, that is God's tribute, God's census, God's measure. Fourth, Bibliander according to Bullinger thinks Elymas by metathesis to be the same as Elias, or Eliseus, or Elia Moses: for this is what the word μεθερμηνεύεται hints at, namely that this name is to be explained by some transposition or change of letters: for πέρα signifies trans, as if Elymas had feigned himself to be Elias, or to have the soul of Elias and Moses. But what does this have to do with the name Magus, by which Luke interprets the word Elymas. Fifth, others wish it to be a Syrian name: for Elyma in Syrian signifies irascible, drunk with anger and as it were furious, as magicians and demoniacs are driven by the furies of demons. Sixth, Elias Hutterus, in the Hebrew version of the New Testament, in this place for Elymas translates eli maschiach, that is Eli messiah, that is my God Messiah, as if this magician had feigned himself to be God Messiah, or Christ, and for Elimessias by crasis called himself Elymas; and therefore interpreted his own name Barjehu, or Barjesu by Elymas, that is, Elimessias: for Barjehu is son of God, Barjesu is son of the Savior, that is Savior; who assuredly is none other than Elimessias, that is God Christ; just as we interpret Jesus, adding and indicating Christ. But wrongly for Elymas he substituted Eli Maschiach which has the letter chet, which Elymas lacks. Again Eli is written with iod, Elymas with upsilon. For no one understood or understands by Elymas that Messiah is signified. For nowhere is the name of Messiah contracted by crasis, but everywhere it is placed and pronounced whole. Add that his proper name was Elymas, which is interpreted Magus; for Barjesu was his cognomen from his parent, as if to say Elymas son of Jesus. Thus Simon was surnamed Bar Jona, that is son of Jona. Seventh and most truly Sanchez: Elymas, he says, appears to be a barbarous name, and perhaps Cypriot.
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9. BUT SAUL, WHO ALSO PAUL. — Here Saul is first called Paul, which name Luke thereafter always gives to him. Whence it appears that on the occasion of Sergius Paulus the proconsul and his apostolate to the Gentiles, he changed his Hebrew name Saul into the Roman and Greek Paul, so that he might more easily and graciously insinuate himself to the Romans and Greeks, as it were both in fact and in name a Roman. See the remarks on Rom. 1, 1. FILLED WITH THE HOLY GHOST. — Here Paul feels a new fervor and impulse of the Holy Ghost to undertake a difficult and miraculous work, namely to confute and blind Elymas the magician, and by that means to convert Sergius Paulus the proconsul. See the remarks on cap. II, 4. FIXING HIS EYES UPON HIM, — with angry and burning eyes penetrating, striking and rebuking the secret malice of Elymas. "In the eyes," says Pliny, lib. XI, cap. XXXVII, "the mind dwells. They burn, are intent, blink, close. We see by the mind: the eyes or certain vessels receive and transmit its visible part." In the eyes therefore the mind is discerned and its passions and movements of anger, indignation, love, benignity, etc. And this is truer in the Saints and Apostles, whose minds and thence eyes are inhabited and ruled by the Holy Ghost.
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10. O FULL OF ALL DECEIT (internal) AND ALL FALSEHOOD — external; Pagninus and the Zurich Bible, all craftiness. The Syriac, all wickedness: for these things easily, with the devil instigating, do magicians perpetrate; and the Greek πανουργία signifies a propensity for perpetrating any crime whatsoever, says Vatablus. SON OF THE DEVIL. — "Son," not by generation, but by instinct and imitation, because you accomplish his suggestions and deceits against Christ by deed. For the devil, like a serpent, is most deceitful and cunning. For, as St. Cyril says, in chapter VI of John, book IV, chapter XXX: "Just as he who adheres to God becomes one spirit with him; so he who adheres to the devil becomes in a certain way the devil." Whence also Judas, because he was deceitful and a traitor to Christ, is called by him "devil," John VI, 70. Truly St. Justin says in Damascene, book I of Parallels, chapter XXIV: "The leader and governor of lives turned away from reason is a demon." ENEMY (not by chance, not by a slip of infirmity, but by design, purpose, firm malice and determined will) OF ALL JUSTICE. — First, because Elymas opposed the Gospel of Christ, which Paul was preaching, in which all justice is contained. Thus St. Chrysostom. Second, "all," that is human and divine; because he was hindering faith in Christ, through which alone true justification is given, which makes us just both before God and before men. Third, "of justice," that is of virtue: for, as Aristotle says, book V of the Ethics, justice is a general virtue, which contains in itself all virtues: for all true virtue rests upon faith and the grace of Christ, to whom Elymas was resisting. Thus Arias. Fourth, "of justice," that is of what is fair and just, namely of divine law, which prescribes what is just, as if to say: You are an enemy of the law of the Gospel, which in itself embraces all law, namely of nature and of Moses, divine and human. Thus Dionysius. Fifth, "all" then is the same as whole, perfect: as in Ecclesiastes XII, 13: "Fear God, and keep his commandments. For this is all man:" all, that is, the whole, perfect, or whatever man is. For often the Hebrews by catachresis take the universal whole for the integral whole, that is all for the whole, as if to say: All good, all duty, all perfection, the end and happiness of man in this life consists in the fear of God and the observance of his law. Or: This is what every man, however great, ought to regard in all his words and deeds and his whole life, that he constantly and everywhere keep before his eyes the fear of God, and from this be impelled to keep his commandments. For, as Salonius says in the same place, he who lives and acts otherwise is not a man, but a beast, because he does not live rationally, which is the nature of man, but bestially, namely if gluttonously, like a wolf; if deceitfully, like a fox; if proudly, like a lion; if cruelly, like a tiger; if lustfully, like a pig; if slothfully, like an ass. DO YOU NOT CEASE TO PERVERT THE STRAIGHT WAYS OF THE LORD? — The Greek and Syriac have more forcefully, do you not cease? as if to say: How long will you not cease to pervert, and, the Zurich Bible, to invert the straight ways of the Lord? "The ways of the Lord" are the Gospel, faith, the law and grace of Christ, to whom Elymas was resisting, substituting and opposing to them his magical arts, by which the devil was worshipped. For by these as it were ways the soul enters, and he inhabits it as it were as his temple.
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11. BEHOLD THE HAND, — that is vengeance and punishment, which is inflicted by hand. It is a metonymy. Mystically and Chrysostom: This was, he says, the healing hand of God, because it was directed not toward vengeance, but toward the healing of Elymas, so that he, struck with blindness of eyes, might open the eyes of his mind and recognize Christ through faith. AND YOU SHALL BE BLIND. — Because indeed you are leading others into blindness of mind and error, God justly and fittingly punishes you with blindness of eyes, says Bede. NOT SEEING THE SUN FOR A TIME. — A temporary, not perpetual, as the Gloss wishes, blindness he inflicted upon him through Paul, so that he might come to his senses. Some think that he came to his senses for a time, believed in Paul and was healed of his blindness. Thus Isidore of Pelusium, book I, epistle 354. But that afterwards he returned to Judaism and magic is clear: for St. Dionysius, chapter VIII of On Divine Names, asserts that Elymas afterwards again resisted Paul, and specifically argued against his saying: "God cannot deny himself," II Timothy II, 13, as if from this it would follow that God were not omnipotent. Whence Bede subjects Elymas to the eternal vengeance of God, on account of the incurable weight of his sins. DARKNESS, — which like a cloud, vapor or mist would veil his eyes, and would take from them the power and use of seeing: whence when it was afterwards removed by God, he saw rightly again.
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12. THEN THE PROCONSUL WHEN HE HAD SEEN THE DEED, — namely the blinding of Elymas and the devil overcome in him by Paul, believed, marveling, ἐκπληττόμενος, that is, struck, astounded, filled with sacred awe, at the doctrine of the Lord; namely that it was so powerful and so wonder-working, that it immediately struck with blindness Elymas resisting it, although he was a magician and worker of marvels. Moreover this proconsul, as it were the illustrious first fruits of the spoils of Paul from the Gentiles, gave him his name, so that he should be called Paul instead of Saul. For he was made a Bishop by Paul and shone forth with Apostolic spirit, and therefore was numbered among the Saints. Concerning him especially thus writes Lucius Dexter in his Chronicle at the year of Christ 76: "Sergius Paulus preaches at Hispalis, Cordoba, Barcelona, Caesaraugusta, Segovia and in very many other cities of Spain, and traverses all the provinces of Spain." Again, that he was made Bishop of Narbonne in Gaul, Prudentius teaches, Peri Stephan., Hymn 4: "And fair Narbo shall rise for Paul." And the Roman Martyrology, on the 22nd of March, has thus concerning him: "At Narbonne in Gaul the birthday of St. Paul the Bishop, disciple of the Apostles, whom they relate was Sergius Paulus the proconsul, who was baptized by the Apostle Paul, and when he went into Spain was left at Narbonne, where he was honored with the dignity of Bishop: where having diligently completed the office of preaching, illustrious in miracles he passed into heaven."
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13. BUT JOHN (surnamed Mark) DEPARTING FROM THEM, RETURNED TO JERUSALEM, — from some cowardice being unwilling to accomplish so many journeys and to undergo such great dangers, says St. Chrysostom and Baronius. Hence arose a dissension and division of Paul and Barnabas, concerning which in the following chapter.
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14. ON THE DAY OF THE SABBATHS, — that is on the day of the sabbath, or one day from the sabbaths: for various sabbaths occurred throughout the year and in each month.
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15. AFTER THE READING OF THE LAW AND THE PROPHETS. — For when the reading was finished, someone either from the Synagogue, or a stranger had a sermon, as in parish churches after the reading of the Epistle and Gospel in the Mass a sermon is given, and this from the institution of the Apostles, as St. Clement testifies, book VIII, Const. 4. Hence also in the Canonical Hours after the Psalms, Epistles and Gospels the homilies of the Fathers are read. Moreover they were accustomed to invite strangers, if they seemed suitable, to give this sermon out of courtesy, as here they invite Paul. The same concerning Bishops, when they visit another Bishop and another city, that they be invited to give a sermon, the Council of Carthage IV ordains, can. 33, and St. Clement, book II Const., 58. Examples in the Lives of the Saints concerning this matter are everywhere evident. IF THERE BE IN YOU ANY WORD OF EXHORTATION. — Tigurina, if you have in mind to exhort the people with a word, if it pleases you to speak and exhort.
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16. MAKING SILENCE WITH HIS HAND. — Thus says Persius: "He made silence for the crowd / By the majesty of his hand." For by this gesture those about to speak words of old indicated silence. MEN OF ISRAEL. — This is the first sermon of St. Paul described by St. Luke, full of wisdom and Apostolic spirit, indeed Pauline, whose sum is this, says Lyra: That God who conferred so many benefits on the ancient patriarchs, once promised you redemption in the seed of David, has now fulfilled this in Jesus of Nazareth: believe therefore in him as your redeemer, cleave to him. AND YOU THAT FEAR GOD. — First, as if this be an exposition and epithet of Israelites, the sense is, as if to say, You who are Israelites, descendants of Israel, or of the Patriarch Jacob, and therefore fear God. Thus Chrysostom. Secondly more simply, so that this be distinct from Israelites: for that indicates the conjunction and, as if to say, And you, O proselytes, or Gentiles converted to Judaism, who fear, that is, revere and worship, the true God. For fear in the Scriptures signifies the worship of God. For proselytes gathered with Jews on the sabbaths in the Synagogue to hear the law. Thus Arias, Lorinus and others.
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17. HE CHOSE OUR FATHERS, — from all nations, that they might be the people and Church of God. He chose them in Abraham, Isaac and Jacob, calling them to his worship, and promising them that he would be their God and would produce Christ from their seed; and in Moses, who on Sinai received the law from God and the rite of sacred things, by which the Israelites might worship God. AND EXALTED THE PEOPLE, — through Moses, who inflicted ten plagues on Pharaoh in Egypt, by which he forced him to let the Israelites go free from servitude, and who was a mighty and glorious leader of the people going out from Egypt, being led and directed by God, and instructed and adorned by him with oracles and heavenly prodigies. WITH A HIGH ARM, — with the greatest strength and power.
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18. HE BORE WITH THEIR MANNERS (uncouth, rude, hard, rebellious). — For it was a stiff-necked people: just as a mother bears not only the childish, but also the malicious manners and gestures of her little son, whom she loves uniquely. See Deut. XXXII, 10, and Num. XI, 11.
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19. THEIR LAND, — of them, namely of the nations.
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20. AS IF AFTER FOUR HUNDRED AND FIFTY YEARS. — Various authors, such as Abulensis, Julius, Hilarion, Gagneius, Cajetan, Arias, John, and Benedict, calculate these years differently. I say briefly that they should be reckoned from the birth of Isaac: for he was the heir of the promises made by God to his father Abraham concerning the promised land, not Ishmael his brother from Hagar. From that time until the departure from Egypt there elapsed 405 years, to which add 40 years during which the Hebrews wandered in the desert, and five, or seven, as many wish, years of the wars of Joshua, after which the land was divided to the Hebrews by lot, and you will have 450 or 432 years. For Scripture is accustomed to disregard small numbers that accumulate, and to set down whole and round numbers, such as 430. Thus Bede, the Gloss, Lyra, Hugh, Dionysius and others. In the Greek and Syriac texts there is an error, as Luther and Beza themselves acknowledge. For they have it thus: "And after these things, in about four hundred and fifty years, he gave them judges." That this is false is evident from the book and chronology of Judges: for it is established that they did not preside for 400 years. Whence some think that for 430 should be read 350, for the Judges presided over Israel for about that many years. See what is said concerning these years in Exodus, chapter XXXII, verse 40.
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21. SAUL, etc., FORTY YEARS. — In these 40 years are included the years of Samuel, during which he himself presided over Israel before Saul. Thus Josephus, book XIII of the Antiquities, at the end; Eusebius, in the Chronicle; Severus Sulpitius, book I of Sacred History; Abulensis, in I Paralipomenon, chapter XIX, verse 9, and others throughout, except Melchior Cano, book XI On Places, chapter V and following, who assigns to Saul alone after Samuel 40 years of reign, following Eusebius, book X of the Preparation, chapter III. But Eusebius retracts this in the Chronicle. For Paul here places Samuel not among the Judges, but among the Prophets, and thus ends the time of the Judges in the death of Heli, who preceded Samuel. For he says: "And after these things he gave judges until Samuel the prophet." Therefore the time of Samuel is not reckoned among the Judges, but among the Kings, who followed the Judges: and accordingly he defines the whole of that time which flowed from the end of the Judges, or from the death of Heli, until the end of the reign of Saul (in which certainly the time of Samuel the Judge is comprehended), as forty years. Thus Torniellus in the year of the world 2979.
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22. WHO SHALL DO ALL MY WILLS, — that is, all things willed, namely all my precepts, "except the matter of Urias the Hethite," as is added in II Kings, chapter XI, verse 2, namely except the adultery and murder of David. In which, however, he again did the will of God, when he humbly confessed it, wept bitterly and abolished it through penance. Thus St. Augustine to Dulcitius, Question VIII, tome IV. For the sin of numbering the people, as also some other things, was neither so great, nor so much David's as the people's, concerning which II Kings, chapter XXIV, verse 1. "All" therefore, that is most, nearly all; for when in a great multitude, for example of men, only one or another is lacking, we say all are present.
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23. HE RAISED UP TO ISRAEL, — he raised up a saviour to Israel, namely Jesus: for in Greek it is the dative τῷ Ἰσραήλ.
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24. BEFORE THE FACE OF HIS COMING (in Greek, entrance), — that is, before his coming, that is, before him coming, or even before him coming and entering into Israel. For John was the forerunner of Christ, and preached penance before Christ, so that he might prepare the way for Christ coming, and prepare the people to receive grace, justice and salvation from Christ. For as Lucifer precedes the sun, so John preceded Christ. THE BAPTISM OF PENANCE, — that is, the baptism which was a symbol and incentive of penance, for the remission of sins and justice to be received through the baptism of Christ. The baptism of John therefore was of penance, but that of Christ was of justice. See Matthew III, 11, and Acts I, 5.
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25. HIS COURSE, — namely both of his life and of his ministry: which was to give testimony to Christ and to show him to Israel, and to prepare the hearts of men to receive him. WHOM DO YOU THINK THAT I AM? — as if to say, You think me to be the Messiah, or Christ: you are mistaken, I am not Christ; but behold Christ will come immediately after me, whom I am not worthy to unloose his shoes. Note here the humility of St. John, in that he not only refused the name and honor of Messiah offered to him by the Jews, but also abased himself below the feet of Christ, saying he was not worthy to touch Christ's shoes, inasmuch as he was not only man, but also God almighty, and by this humility he merited to be exalted, and not only to touch the feet, but also the head of Christ and to baptize him, indeed to be his groomsman and the Bridegroom's dearest friend.
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27. JUDGING (that is, condemning Jesus to the cross) THEY FULFILLED (namely) THE VOICES OF THE PROPHETS, — who with one voice foretold that Christ would suffer and die for our salvation. Thus the Syriac. See what is said in chapter III, verse 18.
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32. THE PROMISE MADE TO THE FATHERS, — concerning the incarnation of Christ and the redemption of the world.
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33. GOD FULFILLED THIS TO OUR CHILDREN. — In Greek, to their children, namely of our fathers, that is to us. Thus Pagninus, Vatablus, Erasmus and others. "Our" therefore, that is of our fathers, namely to our generation, our nation, our age. Others read, to your children. All these readings come to the same thing. IN THE SECOND PSALM. — Some Greek codices read in the first, because some conflate the second psalm with the first into one. Others read better in the second: for commonly others separate the second psalm from the first, as Lorinus and Francis Lucas teach at length here in the Annotations. HE SAID. — Eunomius once objected: by what word did he say? For the Son is the first and only Word of God, by which he created all things. Therefore by the same word did he say to the Word itself? I answer entirely: For the Word is that which is said, and by saying it is produced and begotten; and at the same time it is that to which it is said: "Thou art my Son." For, as I said, by saying it is begotten: for it is a word of the mind, which by understanding and saying is begotten, not by sowing, as creatures produce their sons and offspring. Nor is it said by another word, since it is the first (otherwise there would be an infinite regress), but by itself. In a similar way the Father and the Son do not love the Holy Spirit by another, but by the same love by which they themselves breathe forth and produce him. I HAVE BEGOTTEN THEE THIS DAY. — Interpreters explain this verse of Psalm II in three ways. First and best, of the divine generation of Christ; second, of his incarnation: see what is said in Hebrews I, 5; third, of his resurrection from the dead: for this is called regeneration in Scripture. Whence also Christ is called the firstborn of the dead. For the Apostle seems by these words to wish to prove the resurrection of Christ: for in it is the whole matter. Nor does this sense fit badly with what is said in Psalm II about the Gentiles and peoples rising up against Christ, namely by killing him, as if to say: Although the Jews rise up against Christ and kill him and try to abolish his name; yet I will raise him up and as it were beget him a second time; and when raised, on account of the merit of his passion and death, I will give the nations as an inheritance, so that he may have an eternal kingdom and name. Thus St. Hilary, Chrysostom, Jansenius, Vatablus, Flaminius, Varlenius, in Psalm II, and St. Ambrose, book III On the Priesthood, chapter I. Wherefore Suarez, tom. II On the Incarnation, disp. IV, sect. 1; Viegas, in chapter I of the Apocalypse; Gregory of Valencia, I part., on Theology itself, disp. I, Question I, point 5; Molina, I part., Question XXVII, art. I, disp. II, and others concede that this passage has a threefold sense: the first of divine generation, the second of incarnation, the third of resurrection, so that the sense is: First, I this day, that is in eternity, which is as it were a point always enduring, and as it were one and the same today, have begotten thee my Son God. Second, I likewise by human generation in the Blessed Virgin, have begotten thee, O Christ, as man this day, namely on this day of incarnation and nativity. Third, I this day, that is on this day of Easter, have raised thee up. But because this third exposition seems harsh to others, and yet it is fitting for the humanity, or for Christ by name, both first born from the Blessed Virgin, and afterwards raised from the dead, inasmuch as by resurrection he became again this man, who is hypostatically united to God and is the Son of God. For of him it is truly said that he is begotten from eternity by God, that he is the Son of God, almighty, immense, etc., by the communication of idioms, as Molina rightly teaches in the place already cited. By this communication therefore, this passage can be referred to Christ rising. Which sense he embraces, because the Apostle, in Hebrews I, explains this passage of the eternal generation of Christ, it can more easily be said that he explains the same here. For these words need not be referred to the resurrection, which immediately preceded; but more remotely to the promise which was made to our fathers: for this promise is Christ, or the mission of Christ the Son of God in flesh and in the world: for it was necessary to prove to Paul and the Apostles that Christ the Son of God had come as redeemer and was already born. But he proves the other matter of his resurrection in what follows. That this is so is indicated by what follows.
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34. BUT THAT HE RAISED HIM UP FROM THE DEAD, etc., THUS HE SAID. — Note here the "but," that is to say, I proved Christ to be the true and natural Son of God from Psalm II: "Thou art my son, this day have I begotten thee." But that the same Christ, slain by the Jews, was raised up by God the Father, I prove from Isaiah LV, 3: "For I will give you the holy things of David faithful." Thirdly, because through Hebrews, I; Genebrardus, in Psalm II; Bellarmine, lib. I On Christ, cap. V. And to this finally St. Ambrose accedes, who thus expounds it, that is to say, I this day properly begot thee, and again this generation of thine I confirmed this day, when I recalled thee from death into life, and again as it were this day begot thee. For the Resurrection of Christ was an index of his divinity, because by divine power Christ raised himself and bestowed upon us the same power and grace of rising. Which sense is a middle one, and reconciles, nay rather joins, both expositions. For often the active words of the Hebrews signify not action, but proof, demonstration and confirmation of action, so that a thing is said to be done then when it is shown to have been done. Thus Sanchez and Vasquez, I part., Quaest. I, disp. XVIII, num. 6. Thus therefore I begot thee, that is, I showed thee to be begotten of me, or I showed that I begot thee. But the former sense concerning the very eternal generation of Christ, as it is simpler, so it is more genuine. For of that it is properly said: "This day have I begotten thee." For in eternity and in eternal generation, "where the day neither begins with the ending of yesterday nor ends with the beginning of tomorrow, it is always today," says St. Augustine. Therefore today properly belongs to eternity. For "today signifies presence, and in eternity there is nothing past, as if it had ceased to be; nor future, which is not yet, but present only: because whatever is eternal, always is," says St. Augustine in Psalm II. Therefore this day I begot thee only proves and explains what preceded, "Thou art my son," that is to say, Thou art my son, because I this day, that is in the instant of eternity, begot and always beget thee. But Christ is not the Son of God constituted by resurrection, but by his primeval generation: for the Apostles everywhere inculcate the divinity of Christ, lest he should appear to have been a mere man, as the Jews believed, and as Nestorius, Arius and other heretics afterwards believed. Thus Oecumenius, St. Augustine, Bede, Cajetan, Lyra, Dionysius, Ribera. BUT THAT HE RAISED. — Here he proves the Resurrection of Christ, just as a little before his divinity. NO MORE TO RETURN INTO CORRUPTION, — that is into death: for death is the corruption of man and of human nature. For Christ, once dead and rising, dies no more: otherwise neither in the first death was he corrupted, that is putrefied and reduced to ashes, as will be said presently. I WILL GIVE YOU THE HOLY THINGS OF DAVID FAITHFUL. — "Holy," that is the holy, pious and munificent promises of God made to David, I will make faithful, that is sure, firm and stable: because I will fulfill them in deed, bestowing whatever I promised him concerning Christ to be born of his seed. Among other things which I promised him concerning Christ, is the resurrection and eternal kingdom of him, and of all the faithful through him, Psalm XV, 10: "For thou wilt not leave my soul in hell, nor wilt thou suffer thy holy one to see corruption." He cites Isaiah LV, 3: "I will make an everlasting covenant with you," through Christ, "the faithful mercies of David." He calls mercies the promises, which God mercifully promised concerning Christ, which the Septuagint call ὅσια, that is holy, pious, religious, as Tertullian translated it. Where note, Hebrew חסיד chasid, which the Septuagint translate ὅσιον, that is holy, signifies pious, merciful, and by metonymy, holy, because piety, or mercy and almsgiving, is the sign and cause of holiness, as I have said elsewhere. See the words of Isaiah LV, 3.
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35. THOU SHALT NOT SUFFER THY HOLY ONE (Christ and the body of Christ) TO SEE CORRUPTION, — that is putrefaction and reduction to ashes, as I said cap. II, 31. Whence R. Isaac translated, "thou shalt not allow the worm or maggot to have dominion after death." Otherwise here "corruption" is taken differently than in the preceding verse, there it signifies death, here putrefaction: for death is the beginning of corruption and the way to putrefaction.
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36. FOR DAVID IN HIS GENERATION (his age, his life and his time) WHEN HE HAD SERVED (that is ministered to) THE WILL OF GOD. — For he was a man after God's own heart, doing all his wills, verse 22. The Zurich Bible, Pagninus and Vatablus translate, David when he had ministered to his generation, that is ruled the people of his age, fell asleep by the will of God. Our translator rendered it better: for it is better said that David served the will of God than his generation. FELL ASLEEP, AND WAS LAID UNTO HIS FATHERS, — that is died, was reckoned among the fathers already dead, joined to the dead, as it were in a tomb and heap; which is said elsewhere: He slept with the fathers, or: He was laid unto his people, or: He went the way of all flesh: for this is the way of death which leads the faithful to immortality.
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37. WHOM INDEED GOD RAISED UP (namely Christ), DID NOT SEE CORRUPTION, — that is to say, Therefore that passage of the Psalm: "Thou wilt not give thy Holy One to see corruption," pertains to Christ, not to David, inasmuch as he died and was corrupted.
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38. AND FROM ALL (that is to say, remission of sins is announced to you, equally as from all ceremonies and the burdens of the old law) BY WHICH YOU COULD NOT BE JUSTIFIED. — that is to say, Christ freed you not only from sins, but also from all ceremonies, which because they were innumerable and burdensome, were burdens of the law, not benefits. For those could not justify and save you, but Christ alone and his faith, grace and Sacraments.
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39. IN THIS (that is through this, or in this, namely Christ) EVERYONE WHO BELIEVES (with faith not dead, but living, which works through charity), IS JUSTIFIED, — not through imputation of the merits and justice of Christ, as Calvin argues, but through infused grace and justice, which namely God infuses into and clothes the soul on account of the merits of Christ.
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40. IN THE PROPHETS, — in one of the Minor Prophets, who among the Hebrews are customarily joined together in one codex and consequently are also cited together, namely in Habakkuk I, 5.
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41. BEHOLD YE DESPISERS. — Paul following the Septuagint reads בוגדים begodim, that is transgressors, despisers: but Our Hebrew text, Aquila, Symmachus, Theodotion and the Chaldean read בגוים baggoim, that is among the Gentiles. See the remarks on Habakkuk I, 5. SHALL PERISH. — Thus read with the Romans, not shall be scattered. So also the Greek texts have ἀφανίσθητε: for ἀφανίζω means the same as I vanish, I am destroyed, I perish, I am taken from sight. A WORK I WORK. — Literally, this work was the vengeance which God exercised through the Chaldeans upon the impious nations and impious Jews. Mystically, this work is the blinding, reprobation and perdition of the Jews rebellious to the faith and the Apostles, and the calling and election of the Gentiles. Less correctly do Theophylactus and Hugo understand the incarnation of Christ, Lyra the passion and resurrection, Cajetan the baptism.
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42. AS THEY WERE GOING OUT, — from the Synagogue, as the Greek texts have. THEY BESOUGHT. — Most Greek codices have they besought them the Gentiles. By Gentiles Gagneius and Cajetan understand Gentiles; but Chrysostom, Theophylactus and others understand the crowd and multitude of Jews: for to these the Synagogue pertained. It is probable that the Gentiles crept in from the margin into the text. For Our Hebrew text, the Syriac and many Greek texts omit it. THAT ON THE FOLLOWING SABBATH. — Thus also the Syriac, Oecumenius, Pagninus, the Zurich Bible translated it; and Vatable agrees, who translates, with an intervening, or intermediate sabbath. Therefore Scaliger wrongly, in Emendation of Times, book VI, page 259, corrects the Greek text and thus reads: εἰς τὸ μεταξὺ σαββάτων, that is in the midst of sabbaths, that is to say, on the weekdays which intervene between two sabbaths.
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43. OF WORSHIPPERS WHO WERE PROSELYTES, — that is of proselytes, as the Greek texts have, who worshipped the true God, not idols, which they had previously worshipped with the other Gentiles. Whence they are called σεβόμενοι, that is pious, religious, worshippers of God. Some translate σεβόμενοι passively, worshipped, honored, celebrated, as if they were illustrious men. IN THE GRACE OF GOD, — by which they had begun to be prevented and to follow the faith of Christ and the Apostles.
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45. WITH JEALOUSY, — with envy and indignation.
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46. UNWORTHY YOU JUDGE YOURSELVES, — and by judging you make yourselves so. For while you judge the faith of Christ to be contemptible, you tacitly likewise judge yourselves unworthy of eternal life. For no one is worthy of that, unless he embraces the faith of Christ.
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47. HE COMMANDED. — For while he foretold through Isaiah that he had decreed and willed that Christ be the light and salvation of the Gentiles, consequently by this very thing he decreed and willed and commanded the Apostles, whom he destined as heralds of Christ, to preach Christ to the Gentiles, and thus to impart his light and salvation to them. For the Apostles were chosen by God for this, that they might be his ministers in this work and executors of his will. I HAVE SET, — I will certainly set: for prophetically the past tense is put for the future, on account of the certainty of the future, as if it were not future, but past. See the remarks on Isaiah XLIX, 6.
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48. AND AS MANY AS WERE ORDAINED TO LIFE ETERNAL BELIEVED. — From this place Dionysius the Carthusian and others endeavor to prove that the efficacious election of men to glory was made by the free and mere will of God, not from the merits of the elect, indeed before their foreknowledge. For the sense is, as if to say: As many as believed, therefore they believed, because from eternity they were absolutely preordained and predestined by God to eternal life. For the efficacious intention of the end causes the efficacious election of the means which are necessary for attaining the intended end. Because therefore God had efficaciously preordained them to glory, hence in order that they might attain this end, He gave them the same efficacious means, namely faith and congruous grace, by which they might possess this end. But whatever may be the case with this opinion, certainly that cannot be efficaciously proved or demonstrated from this place. For first, for "preordained," in Greek it is τεταγμένοι, that is, they were ordained and disposed as soldiers in battle array and order, so that namely at that time they might be placed in order and on the way to eternal life. For thus τάξεις are called military orders. And the Emperor Leo wrote τακτικά, that is, precepts and the manner of instructing an army for battle; so that the sense is: They believed, as many as were already ordained and disposed to eternal life, as many as namely had a true desire for eternal life infused into them by God, as many as were zealous for their salvation, as many as sought the manner and way by which they could save themselves and attain to eternal life. For these, seeing this way to be manifestly shown by Paul to be faith in Christ, immediately embraced and took it up. Whence it does not appear to be an obstacle that Our translator rendered "preordained," because that can be explained from the Greek, so that it is the same as "predisposed," namely from their free disposition infused into them by God, which was, from their desire of their salvation and sincere study of truth, to attend to the preaching of St. Paul, to examine it and to see it well approved and consonant with the oracles of the Prophets, reason and truth. Thus Isidore Clarius, Salmeron and others. For the word τεταγμένοι is military, and signifies those who, as if enrolled in the census, number and class of soldiers, under the standard of Christ the leader, were striving in the straight way and order toward heaven and were striving for eternal life. Second, "themselves preordained to eternal life" does not express, nor does it define whether this preordination was general, conditioned, begun and common to all the faithful, or rather special, absolute, complete and proper to the elect alone. See canon 13 in the Council of Trent, session 6, where the error is anathematized of those who say that the faithful are certain of their predestination: and this is what these hold, provided they persevere in obeying the grace and calling of God until the end of life; otherwise if they themselves willingly or from faith, or from the life which faith dictates, depart, they will likewise depart from the way of heaven and eternal life, and will enter the way which leads straight to hell. Thus St. Paul, Ephesians 1, calls all the Christians of Ephesus predestined and elect, namely begun through faith and grace, not completely: otherwise indeed he would have assured all of salvation. Thus St. Prosper, in the book On Free Will; Salmeron, Stapleton and Sanchez here; Gabriel Vasquez, volume I, in the III part., disputation XXXIII, chapter XII. Who also add that "eternal life" here can be taken metonymically for the way to eternal life, as it is taken in John XVII, 3: "Now this is eternal life (that is, the way to eternal life) that they may know thee, the only true God, and Jesus Christ whom thou hast sent." And I John III, 15: "No murderer hath eternal life (that is, grace, which is the way to eternal life) abiding in himself." Thus often in the Gospels the kingdom of heaven is called the Church, because this through the Sacraments, faith and grace directs and leads us to heaven. But it is not necessary to say that, since both the way and order are included in the word "preordained." Furthermore, Calvin wrongly collects from this place that all the faithful are predestined, on the ground that faith once accepted cannot be lost: for many fall away from faith and become unbelievers; more faithful live unfaithfully. Finally, Arius thus reads and explains: "They (namely the Gentiles) believed who (no less than the Jews) were preordained to eternal life:" for it seems that Luke is dealing here with the calling of the Gentiles. But in Greek it is ὅσοι, that is, as many as, as Our translator, the Zurich Bible, Pagninus and many others render it: but "as many as" suggests not that all believed, but those only who were preordained to eternal life. St. Luke adds this in order to demonstrate the dignity of faith and Christianity through its end, purpose and reward, namely that all the faithful who believe and obey Christ, ordained from eternity and in time ordered, called and destined to eternal, blessed and glorious life in heaven, as if to say: Christianity is a calling to heavenly and eternal life, Christianity is an elevation of the faithful from earth to heaven, Christianity exalts the faithful from human life to the Evangelical, blessed and divine life, according to that passage in II Peter, chapter 1, verse 3: "Who hath called us by his own glory and virtue, by whom (Christ) hath given us most great and precious promises, that by these you may be made partakers of the divine nature." And I Peter, chapter 1, verse 3: "Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy hath regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time." And chapter II, verse 9: "But you are a chosen generation, a kingly priesthood, a holy nation, a purchased people: that you may declare his virtues, who hath called you out of darkness into his marvellous light."
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50. RELIGIOUS WOMEN, — namely zealous for paganism, or Judaism, that is superstitious, who appeared and were called religious by the Gentiles and Jews. For women are smooth-tongued, obstinate, deceitful, zealous for their faith or perfidy, prone to piety or the appearance of piety: whence the Gospel can greatly either promote, if they believe in it, or hinder, if they do not believe in it, as here they hindered Paul, indeed expelled him. Hear Anastasius of Nicaea, volume VI of the Library of the Holy Fathers, Question LXII, § Omnis qui asperserit: "What is, he says, a woman? a lance of the heart, calumny of the Saints, rest of the serpent, a kindled furnace, an unbridled mouth, leader of darkness, teacher of sins, clothed viper, house of tempest, shipwreck of man, cruel beast," etc. Wherefore St. Jerome, to Ctesiphon, volume II, teaches that all heresies have been propagated through women. "Simon Magus, he says, founded a heresy, aided by the assistance of Helen the harlot. Nicolaus of Antioch, founder of all uncleanness, led female choirs. Marcion also sent a woman to Rome for greater lasciviousness. Apelles had Philomena as a companion. Montanus first corrupted Prisca and Maximilla with gold, then polluted them with heresy. Arius, in order to deceive the world, first deceived the sister of the prince, Donatus was aided by the wealth of Lucilla. In Spain Agape, a blind woman, led the blind man Helpidius into a pit, and had Priscillian as her successor, to whom she joined Galla and left him as heir to another and neighboring heresy."
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51. BUT THEY, SHAKING OFF THE DUST FROM THEIR FEET AGAINST THEM. — Christ had commanded the Apostles to do this among those who would not receive the Gospel, Matthew X, 14. And this first, as a sign of contempt for the Gospel by them; second, to signify that they had undertaken so great a journey, so many troubles and fatigues in vain for them; third, so that they would carry away nothing from the earth of wicked men, as if cursed and anathematized, nor share in anything with them. Thus in III Kings XIII, 9, a Prophet sent by God to Bethel to idolaters was commanded to return by another way, as if the proper and direct way to Bethel were polluted, and lest a faithful and holy man have even a common way with the unfaithful. Thus here they shake off the dust, as if impious, namely of an impious city, and this against the impious inhabitants so that by this sign they might denote them to be as it were anathema, accursed, and liable to eternal condemnation, and therefore they wish to have nothing of theirs, not even dust, adhering to themselves. Fourth, so that this dust shaken off into the air, as if into heaven, might cry out vengeance, and on the day of judgment against the unfaithful might rise up as a witness and accuser. Whence Christ adds, "in testimony against them," Luke IX, 5. And: "It shall be more tolerable for the land of the Sodomites and Gomorrhites in the day of judgment, than for that city," Matthew X, 15. Thus St. Jerome, Hilary, Chrysostom, Ambrose, Bede and others there. Thus St. Francis Xavier, the prefect of Malacca, because he hindered his journey to China, excommunicated, immediately departed from Malacca. "At the gate of the city, shaking dust from his shoes (as Christ had commanded the Apostles), he denounced to the city heavenly wrath and many and grave calamities. And the event answered the denunciation. For soon the city, exhausted by famine, wars, diseases, was reduced almost to desolation," says Turselius, book V of his Life, chapter VII. ICONIUM. — It is a famous city in Lycaonia near Mount Taurus, of which Pliny speaks, book V, chapter XXVII. There is another of the same name: the former is treated here.
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52. AND THE DISCIPLES WERE FILLED WITH JOY. — For God is accustomed to inspire this in the faithful during persecution, especially when they see the constancy and eagerness of their teachers (as here Paul and Barnabas) in it. AND WITH THE HOLY GHOST, — namely with the strength of faith, hope and charity and other gifts of the Holy Ghost. "For virtue grows when agitated by adversities:" both because adversities are spurs to more keen struggle and to gathering strength; and because God repays this with a fitting reward of patience, so that to His athlete contending generously He may add courage and increase strength.
Machine translation from the Latin, not reviewed.
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v. 1 erant. autem. in. ecclesia quae erat. Antiochiae (11,92-977) prophetae et. doctores; prophetae a Spiritu sancto inspirantur ad aedificationem, exhortationem, consolationem fidelium (1 Cor. 15,3), doctores charismate sermonis scientiae ornati doctrinas fidei explicant (cf. Cornely, Comment. in 1 Cor. p. 387); cf. 11,27; de iisdem varia quoque traduntur in Doctrina duodecim apostolorum (10-13) in quibus non habetur graece; indicatur itaque hos quinque, non plures, fuisseiis charismatis donatos Antiochiae; ex textu vu/g. plures adfuisse colligi posset; illud in quibus non praebet gig; Barnabas et Simon qui vocatur Niger, ita fuerit ἃ colore vultus (Beel. Felt.) et Luctus Cyrenensis, ex Cyrene; cf. 6,9; incertum est, sitne idem de quo Rom. 06,91 et Manahen qui erat Herodis tetrarchae collactaneus et Saulus; ex ipsa enumeratione liquet Barnabam Saulumque notos supponi, dum ceteri addita aliqua determinatione designantur. Barnabas primum occupat locum , id quod ex 11,22.30; 12,25 consequitur. | Manahen מנחם consolator, σύντροφος una nutritus cum aliquo . )1 Mach. 1,6 vulg.), eollactaneus (2 Mach. 9,29), una cum aliquo educatus, contubernalis; utro sensu vox accipienda sit, non liquet; eum fuisse educatum cum Herode tetrarcha significant Oec. Theoph. Cai. Beel. Patr. Wendt, Weiss; mos enim fuit virorum principum liberis suis extraneos pueros socios ludorum studiorumque adiungere qui una cum illis educabantur (Patr. cf. Plutarchus, de educ. puer. 6); alii notionem collactanei retinent (Feít., qui censet hunc Manahen esse sobolem illius de quo narrat losephus Antiq. 15,10,5). Herodes tetrarcha est Herodes Antipas, de quo vide Luc. 3,1 (Comment. Luc. p. 155); idem qui baptistam occidit et Iesum spretum ad Pilatum remisit. Modo enumerationis «s, xai, xai-:s, xaí duo ordines videntur distingui : Barnabas, Simon, Lucius prophetae, Manahen, Saulus doctores : ita probabiliter ; neque obstat quod Fe/t. obiicit, Paulum 1 Cor. 15,6 dono prophetiae esse praeditum ; nam ibi non dicitur eum hoc charisma iam habuisse eo tempore de quo hoc nostro loco narratur. Sequitur iam ulterior declaratio qua ratione Deus voluerit verbum suum crescere (12,95) v.2 ministrantibus autem illis Domino λειτουρ- νούντων, dum illi, qui modo nominati sunt (de aliis non erat sermo; proin perperam intelligeretur totus fidelium coetus), sacris operarentur, dum illi sacrificarent, publicum Deo cultum exhiberent, illum scil. qui novo foederi proprius est et in celebratione eucharistiae consistit (ita Erasmus, Salm. Lap. Har. Calm. Beel. Patr. Felt.). Dicitur enim λειτουργεῖν apud LXX de sacerdotibus et levitis qui sacris operantur in tabernaculo (Ex. 28,35. &3 Xetz. πρὸς לד θυσιαστήριον; 29,30. Num. 5,99; 16,9 etc.) et in templo (Ioel 1,9. 2 Chron. 31,2. 1 Mach. 10,52); ita λειτουργός dicitur de sacerdote (Hebr. 8,2 et similiter Rom. 15,16, uti elucet oblatione gentium) et eadem quoque notione apud profanos de sacrificulis. Cum addatur τῷ Κυρίῳ, planum est non posse intelligi de praedicatione ; acatholici communiter explicant de oratione; at pro oratione constanter adhibetur προσεύχεσθαι, uti statim v. 3. Quarenon simplex cultus Dei qui per orationem fit intelligi potest, sed cultus qui per ministerium sacerdotale exercetur. Sacrificandi actio directe fit Deo, sivein Deum dirigitur ; neutrum vero dici potest depraedicatione. Neque ad praedicationem adiungi solet ieiunium , neque inter praedicationem quae ad fideles dirigitur apte concipi potest eiusmodi allo- - quium Spiritus sancti, quo actio praecipitur a praedicatione plane aliena, sed cum sacrificii oblatione optime socianda. Dixerat Dominus ablato sponso discipulos esse ieiunaturos (Matth. 9,15). Nullum autem tempus magis videri potest opportunum quam sacrificii tempus et orationis, unde hic quoque significatur sacrificium ieiunio coniunctum e ieiunantibus; ita igitur cultui Dei operam dantibus dizit illis Spiritus sanctus : segregate mihi Saulum et Barnabam, iam Saulo prior assignatur locusa Spiritu sancto , dum eousque secundo poneretur (11,25. 30; 19,95) in opus ad quod assumpsi eos; segregate cf. Rom. 1,1. Gal. 1,15; ξή agedum, iam ; additur particula, ut praecepti vis augeatur et mandatum illico esse exsequendum significetur, el; à προσχέχλημαι ad quod eos (ad me) convocavi. Mandato obsequuntur
doctores. In v. 3 D add παντες. In v. 5 D ὑπηρεέτουντὰ αὐτοῖς, sim ph (mg) gig ministrum, E εἰς διαχονιαν. In v. 8 pro Elyma D s:o:uz; Leif Etoemus ; add D «zr, ηδιστα ἤχουεν αὐτῶν: sim phc*'; E Bed quoniam audiebat libenter eos. In v. 12 DE εθαυpa3tv xat ἐπίστευσε, Lcif gig credidit cum admiratione stupens in doctrina (am, gig) Domini. Posuit Deus in ecclesia primum apostolos, secundo prophetas, tertio doctores (1 Cor. 12,28); similem sententiam generalem effert altera lectio : erant autem in unaque ecclesia prophetae et doctores, in quibus in Antiochia etc., cuius textus vestigium etiamnum cernitur in vulg. illo in quibus; ea textus forma verba censent arctius et commodius adiungi ad superiora facilemque esse transitum neque adeo abruptum, uti in textu tradito; textus enim traditi eam esse formam aliqui contendunt (Hi/g.) qua narrationem ex novo fonte haustam suadeatur; id quod priore lectione excludi videtur (Be/s.). Verum textus quoque traditus facile fluit, ita ut Wezss ne vestigium quidem novi fontis hic deprehendi posse recte censeat. Et revera, si Lucas narrare volebat quod 12,24 innuit evangelium crescere atque ex pluribus doctoribus Barnabam et Saulum esse divinitus electos ad propagandum verbum, non cernitur, cur non potuerit pergere , uti scribitur
In qua parte opus describitur apostolicum Pauli eiusque itinera apostolica tria maiora nobis enarrantur. Et primo quidem ab Antiochia Syriae evocatus a Spiritu sancto cum Barnaba proficiscitur per Cyprum in Pamphyliam, Pisidiam, Lycaoniam et ubique praedicatione facta revertitur Antiochiam (13,1-14,27). Tanta vero gentilium multitudine in Ecclesiam recepta aemulatores legis movent dissensionem propter legalia, quae decreto in conventu hierosolymitano edito componitur (15,1-35). Mox Paulus alterum ingreditur iter apostolicum per Syriam, Ciliciam , Lycaoniam, Phrygiam, Galatiam, Mysiam, Macedoniam , Achaiam ; inde per Ephesum, Caesaream, Ierosolymam revertitur Antiochiam (15,36-18,22). Post aliquam in urbe principe Syriae commorationem se ad tertium iter apostolicum accinxit; confirmat fratres in Galatia et Phrygia; diutius versatur Ephesi; inde se confert in Macedoniam et Graeciam; revertitur per Macedoniam, Troadem, Miletum, Tyrum, Caesaream in Ierusalem )18,93-91,16( .
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v. 3 (unc ietunantes et orantes imponentesque. eis manus νηστεύσαντες eic. i. e. cum ijeiunassent et orassent et eis manus imposuissent, dimiserunt illos; haec manuum impositio, cui praemiserunt ieiunium et orationem, non est nuda caerimonia censenda neque vacuus quasi ritus; quare merito ibi agnoscunt sacram ordinationem et consecrationem ad munus episcopale. Nusquam enim, si mittamus parvulos quibus Salvator impositis manibus benedixit, in novo testamento deprecatoriae cuiusdam impositionis manuum exstat exemplum; sed ubique imponuntur manus aut ad sanandum vel δὰ revocandum ad vitam (Matth. 9,18. Marc. 5,93; 16,18. Luc. 4,50. Act. 9,19. 17 ; 28,8) aut ad sacrandum (Act. 6,6; 8,17; 19, 6. 1 Tim. 4,15; 5,92. 9 Tim. 1,6); ita recte Beel. ; atque similiter explicant Chr. Ammonius in cat. Saln. Lap. Patr. Felt. Quomodo eos dimiserint, habes 14,95 ; commendarunt eos gratiae Dei ad opus illud subeundum. Breviter iter eorum describitur
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v. & e 1751 quidem missi a Spiritu sancto abierunt Seleuciam; urbi nomen factum a Seleuco Nicatore qui eam denuo exstruxit; posita erat in monte Pierio ad mare, ex quo et Seleucia Pieria et maritima est appellata (Patr.); erat quasi portus Antiochiae, ἃ qua 120 stadia distabat (B/.); et ?ndeenavigaverunt Cyprum, in patriam Barnabae (4,36), ubi aliqua semina evangelii iam erant sparsa (11,19; 21,16); multi ibi Iudaei incolebant (cf. 10sephus, Antiq. 13,10,&);
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v. 5 et cum venissent. Salaminam, γε- νόμενοι ἐν Σαλαμῖνι, cum | essent Salaminae, in urbe sat magna sita in orientali insulae litore; seriore aetate vocabatur Constantia, nunc Porto Costanzo (Patr.), praedicabant verbum | Dei tn synagogis [udaeorum, Iudaeis enim primum nuntium messianum afferri oportebat, ut Paulus saepius profitetur (Rom. 1,16; 11,14. 1 Cor. 9,20); et in synagogis etiam proselyti aderant; unde magna ibi offerebatur opportunitas eos alloquendi qui ad nuntium messianum ipsa religione et lectione Scripturarum iam erant praeparati. Diutius eos ibi praedi- . casse, ipsa forma vocis κατήγγελλον indicatur; habebant autem et Ioannem in ministerio ὑπηρέτην ministrum (gig), qui scil. in ministerio eis opem praestabat praedicando, baptizando (cf. 10,88. Luc. 1,2) « nequeenim de alio ministerio cogitandum est, cuius commemorandi neque causa ulla Lucae esse poterat » (Patr. Dels.); duplex ministerium et corporale et spirituale praestandum ei Fe/t. assignat. De Ioanne qui et Marcus cognominatur vide 12,12; erat consobrinus 096055 Barnabae (Col. 4,10). Integram perambulabant insulam, scil. praedicantes
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v. 6 e£ cum perambulassent universam insulam usque Paphwum; intelligitur Nova Paphus, sita in occidentali insulae litore, portu instructa, a qua sexaginta stadiis distabat Palaepaphos, Paphus antiqua, celebris templo Veneris; erat Paphus sedes proconsulis; ?nvenerunt quendam virum magum pseudoprophelam, Iudaeum , cui nomen erat Bariesu, Bariesus, filius Iesu y*z^ ;בר > valde usitatum inter Iudaeos fuit per illam praesertim aetatem nomen Iesu, adeo ut in historiis Flavii Iosephi plures quam decem viri hoc nomine vocati commemorentur praeter Christum aliosque qui ante Christum vixere » (Patr.). Ipso nomine hoc iam clare demonstratur vera historia; nunquam enim, si res ad similitudinem illius Simonis (8,18) ad honorem Pauli esset conficta (ut quandoque obiiciebant), eiusmodi nomen a fidelibus esset inditum. Ceterum patet, quam diversa sit haec narratio a priore illa. Erat pseudomantis ille unus ex illis praestigiatoribus, qui eo tempore creberrimi per imperium romanum repericbantur et Chaldaei, ma- | thematici, magi vocabantur (cf. Cicero, de Divin. 2,42-47. Horatius, I carm. 11,2. Iuvenalis 3,13; 6,542 seq. 562; 10,90 visne tutor haberi Principis angusta Caprearum in rupe sedentis cum grege Chaldaeo; 15,948). Nomen magi varie effertur mutatione facta ob Iesu nominis reverentiam ; ita Beda notat : Barieu legi debet; non enim convenit hominem flagitiosum et magum filium Iesu i. e. Salvatoris appellari, quem e contrario Paulus filium diaboli nuncupat. Primo quidem, cum Augustus provincias attribueret, Cyprus provincia erat imperatoria; at mox eam provinciam senatui populoque reddidit; « eo tempore (i. e. anno 732 u. c.) Cyprum ac Galliam narbonensem, quia nihil armis suis indigerent populo reddidit ; atque ita proconsules (ἀνθύπατο!) etiam in istas provincias mitti coeperunt » (Dio Cass. 54,8; cf. 53,12; Sturz 11] p. 253). Praeterea ex tempore Claudii inscriptionibus repertis noti sunt Q. lulius Cordus et L. Annius Bassus, qui proconsules Cypri nominatur, item Cominius Proclus; pariter inventa est inscriptio in insula Cypro, quae habet exc Παυλου (av0) ὑπατου; quam inscriptionem de ipso nostro Sergio Paulo agere Cesnola, Lighfoot, Wendt omnino probabile censent (cf. Vigourouz,Le Nouveau Test. et les découvertes archéologiques modernes, 1890, p. 191 seq.). Proin vero suo titulo Sergius Paulus nominatur :
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v. 7 qui erat cum proconsule Sergio Paulo, viro prudente, qui scil. doctrinae et praestigiis illius magi non acquievit, eorum vanitatem ac fallaciam perspiciens vel saltem suspicatus. Quare cum audisset de novis aliis doctoribus eos ad se invitavit : hic accersitis Barnaba et Saulo desiderabat audire verbum Dei i. e. qualem ipsi doctrinam afferrent de rebus divinis. Poterat audivisse illos annuntiare « verbum Dei »; vel si malueris, eam dictionem Lucae fer acceptam; cf. 8,95. Statim sensit praestigiator nova illa institutione et doctrina suas eversum iri fraudes
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v. 8 resistebat autem. illis Elymas magus (sic enim interpretatur nomen eius); nomen itaque peregrinum, arabicum, sibi maioris auctoritatis conciliandae causa imposuit, nomen quo se sapientem magum profitebatur, quaerens avertere proconsulem a fide ξιαστρέψαι eum pervertendo abducere a fide. Quibus id modis tentarit, non dicitur; verum pessimos quosque modos eum tentasse, facile ex acri Pauli reprehensione poenaque divinitus inflicta concluseris;
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v. 9 Saulus autem qui et Paulus, exinde priore nomine relicto solum Paulus ἃ Luc& nominatur; cur hoc loco duplicis nominis mentio fit? cum Paulus natus sit civis romanus (22,98), utique non est improbabile eum iam dudum nomen gessisse , ut alii . multi gerebant, et hebraeum et romanum. At hac opinione tamen non explicatur, cur tandem hoc loco duplicis nominis mentio fiat οἱ in eius designatione ἃ Luca mutatio constans introducatur. Dubito enim, num additamentum illud ad 12,295 consideratione dignum sit (male addi in ph οὐ B/. dicit). Debet itaque mentio hoc 1000 facta esse enata ex ipsa re narrata. Varias sententias referre non est huius loci, quas videris apud Cornely, Introd. 1]] 9. ed. p. 349 seq., quocum sentio apostolum, qui ab eo maxime tempore apostolatum suum inter gentes inchoavit, proconsulis nomine accepto se eius quasi clientem profiteri voluisse, id quod, cum inter Romanos versaretur et cum magistratibus romanis saepe tractaret, non minimae utilitatis ei forsitan fuerit. Paulus itaque repletus Spiritu sancto, singulari zelo impulsus et interna illustratione edoctus, :ntueus zin eum minacibus sane oculis vultuque severo
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v. 10 dizit : o plene omni dolo et omni fallacia ῥᾳδιουργίας nequitia, fraude, 6/5 diaboli, indolem et opus diaboli in se exprimens et consectans (cf. Ioan. 8,84), inimice omnis tustitiae, non desinis subvertere vias Domini rectas &xsxpégov pervertere, corrumpere consilia et subsidia quibus Deus homines ad cognitionem veri et recti adducere vult; proin avertere studet consilia Dei salutaria. Dicitur is pervertere agendi rationem Dei qui quos Deus ad virtutis amorém ac studium excitat, ipse in peccata et vitia propel- . lere tentat (Patr.); proin non opus est explicare de nostris ad Deum viis (Beel.), sed viae Dei sunt Dei consilia, praecepta, agendi rationes (cf. Dion.). Simul doctore Spiritu ei denuntiat poenam quia veritatem evangelii supprimere conabatur
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v. 11 et nunc ecce manus Domini super te, ultrix scil. manus, Dei potentia (Iob 19,21. Iud. 2,15), et eris caecus, non videns solem usque ad tempus; « hoc dicit ut det ei poenitentiae locum ; usque ad tempus dictum est convertentis; nam si punientis esset, illum in perpetuum fecisset caecum; et quo ipse Paulus reductus est signo, hoc et illum vult reducere; non igitur tam ultio quam medela erat » (Chr. sim. Isidorus pelusiota in cat. Barh. et Beda : sciebat apostolus sui memor exempli de tenebris oculorum mentes posse resurgere ad lucem); et confestim cecidit in eum caligo et tenebrae i. e. densissima caligo, maxima quaedam ἀορασία, Sicut dicitur de Sodomitis : angeli percusserunt eos ἀορασίᾳ (Gen. 19,11 LXX) et circutens quaerebat qui ei manum daret, χειραγω- γούς manuductores, qui eum manu dücerent; narrandi modo innui videtur quasi plerique eum, virum aperta Dei ultione percussum, potius evitare ac fugere eius contactum studerent. Ne miraculum factum esse fateri cogerentur, aliqui excogitarunt magum iam habuisse dispositionem ad caecitatem quae repentino terrore esset actu completa. Satis ridiculum ; et unde eam indolem Paulus novit? Proconsul vim superiorem agnoscit 66 ubi veritas Dei sit, poena impostoris discit
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v. 12 tunc proconsul cum vidisset factum credidit admirans super doctrina Domini; admiratur doctrinam quam de Do- ' mino et 8 Domino acceptam illi praedicabant, adeo esse sanctam et numini divino caram, ut eam impugnare tam severe puniatur. Miraculum itaque vere esse criterium, quo veritas Dei persuadeatur, proconsul reipsa intellexit. — In elencho auctorum apud Plinium inter auctores ad librum 2. et 18. nominatur Sergius Paulus, quem eundem esse, de quo Lucas narrat, aliqui probabile censent, cum in iisdem Plinii libris aliqua de Cypro insula contineantur. — Quid vero in aliquibus martyrologiis de Sergio Paulo episcopo tradatur, videre poteris apud Bollandistas, tertio tomo Martii p. 371.
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v. 13 et cum a Papho navigassent ἀναχθέντες, dicitur verbum in re nautica de iis qui navem solvunt e litore vel portu et in altum mare provehunt (Beel.) Paulus et qui cum eo erant, venerunt. Pergen Pamphyliae; Perge a mari distabat stadia septuaginta, sita ad Cestrum fluvium. Videntur Attaliae navem appulisse (B/.) vel etiam per Ce- : strum navigasse Pergen; ibi tamen non praedicabant (cf. 15,94); Ioannes autem discedens ab eis reversus est Ierosolymam; ratio discessus eius non probabatur Paulo (15,38); quaenam fuerit, varie coniectant; noluisse eum longius iter et periculum subire (Chr. Oec.) vel etiam praeter terrorem laborum et periculorum eum esse tractum affectu humano ad revisendam patriam et matrem (Sa/m.); pusillanimitatis et inconstantiae eum accusant Lap. Calm. aliique; immo non defuerunt, qui eum recessisse putarent, quia Barnabas iam non priorem occuparet locum;
38. Notum igitur sit vobis, viri fra- Ipsa narratione Paulus apparet dux et primus οἱ περὶ Παῦλον
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v. 14 εἰ vero transeuntes Pergen διελθόντες ἀπὸ Πέργης ἃ Perge profecti regionem peragrabant et venerunt Antiochiam Pisidiae, ᾿Αντιόχεια ἡ πρὸς 11000502 , urbs in colle sita, coloniam habens romanam (Strabo 19,8,154; al. 12,577) ; quae colonia etiam Caesarea vocabatur; urbs condita erat a Seleuco Nicatore ; Strabo eam Phrygiae attribuit, Plinius Pisidiae (nat. hist. 5,95; al. 5,97); sita enim est in meridionali parte Phrygiae prope regionem Pisidiae; earum regionum confinia aliter ab aliis determinabantur. Romani itaque eam Pisidiae attribuebant. — ὁ. Narrationem falsitatis arguit 7776126. (1. c. p. 202. 203) quia Paulus constanter singulis in urbibus dicatur praedicationem iucepisse in synagogis; hanc normam esse a fide historiae alienam, esse alienam 8 vocatione apostoli gentium quam se accepisse Paulus clarissime profiteatur. Quae tamen immerito oggeri facile patet. Nam prudentiae erat ibi incipere, ubi veri Dei cognitio et exspectatio messiana primum ac necessarium praebebat fundamentum evangelicae praedicationi i. e. in synagogis, ubi praeter Iudaeos aderant proselyti; eam opportunitatem negligere, immediate idololatris praedicare non erat consultum. Praeterea ipse apostolus profitetur 100860 primum evangelium esse virtutem Dei (Rom. 1,16); et qui scribit Rom. 9,1 seq. 11,13. 14. 25 seq. 1 Cor. 9,20; qui aperte proclamat populum Israel non esse reiectum a Deo Rom. 11,1 seq. qui sperat ipsa gentium conversione salutem fore Iudaeis quoque, eosque solum nimia aestimatione legis retineri, Deum autem ex iis etiam suos sibi eligere (Rom. 9,94. 32; 10,2 seq. 11,30 seq.), quomodo is censeri posset Iudaeis plane neglectis evangelium annuntiare? Ipsae epistolae eius praeclarum exhibent testimonium, ita praedicasse apostolum, uti Lucas narrat; δέ ingressi synagogam die sabbatorum sederunt, τὰ σχξξατα saepe notione singulari legimus (Matth. 98,1. Luc. 5,16. Col. 2,16; iam apud LXX Ex. 20,10; 35,3. Lev. 23,32. Deut. 5,192. Is. 56, 6 etc.); cetera enim festorum nomina plurali efferuntur : ἄζυμα, ἐγχαίwx, γενέσιχ; vel explicant etiam ex forma aramaica שבּתא ; et quantopere in usu fuerit, ostenditur illo : hodie tricesima sabbata (Horat. sat. 1,9,69). De modo celebrandi sabbatum in synagogis aliqua refert ex Philone excerpta Eusebius (Praep. evang. 8,7; M. 91, 605); de eo docemur Luc. 4,16 seq. et hoc loco
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v. 15 post lectionem autem legis et - prophetarum, olim ita lectionem disponebant, ut triennio totum absolverent pentateuchum; lectioni legis adiungebatur lectio prophetarum, quae tamen non erat continua, sed libere eligebatur. Penlateuchus in 15% sectiones erat distributus; eum in 5% sectiones distributum singulis legere annis recentioris est originis (cf. ScAürer 1. c. II p. 378 seq. ; ceterum de paraschis et haphtaris cf. Cornely, Introd. I 2. ed. p. 35 seq.). Lectioni addebatur sermo exhortationis, uti patet tum ex Philone (apud Euseb. l. c.), tum ex Luc. 4,17, tum ex hac ipsa narratione; qui sermo a quolibet sacrarum litterarum perito haberi poterat; unde facile explicatur quod sequitur : miserunt principes synagogae ol ἀρχισυνάγωγοι (cf. Luc. 13,15), quorum erat cunctis quae ad cultum divinum spectabant moderari; proin designare qui legerent, orationes precesque recitarent; iis incumbebat cura aedificiorum, prospicere ut omnia debito ordine peragerentur, ad eos dicentes : viri fratres, si quis est in vobis sermo exhortationts ad plebem, dicite. Sermo qui sequitur ipsa compellatione audientium in tres partes dividitur v. 16-25; 26-37; 38-41; et primo quidem summatim recensentur Dei beneficia usque ad Messiam ; dein ostenditur Iesum quamvis principes eum morti tradidissent esse Messiam impletis vaticiniis prophetarum ; unde denique sequitur, ut ei adhaereant fide poenis contumacibus indictis;
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v. 16 surgens autem Paulus et manu silentium indicens, cum surrexisset manumque movisset χατασείσας cf. 19,17, ait : viri Israelitae et qui timetis Deum i. e. proselyti, audite :
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v. 17 Deus plebis Israel, gig (cum plerisque graecis) Deus populi huius Israel, elegit patres nostros, patriarchas, et plebem 6200/0014, cum essent incolae ín terra Aegypti > multitudine aucti sunt, immo et miracula propter illos facta sunt; vide quomodo tempora calamitatum praetercurrat et nusquam crimina in medium afferat, sed Dei benignitatem » (Chr.) et in brachio excelso eduxit eos ex ea (cf. Ex. 6,6; 15,16. Deut. 8,3%; 5,15; 7,19; 9,29 etc.)
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v. 18 et per quadraginta annorum tempus mores eorum sustinuit in. deserto, vel secundum alteram lectionem : aluit eos; in utroque apparet Dei benignitas; sed, ut videtur, etiam maiore modo in priore lectione, quae magis quoque ad Deut. 1,31 hebr. accedit (in solitudine portayit te Dominus) et quam Westcott, Bl. Weiss praeferunt;
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v. 19 et destruens gentes septem tn terra Chanaan καθελών postquam destruxit septem gentes, scil. Hethaeum et Gergezaeum et Amorrhaeum , Chananaeum et Pherezaeum et Hevaeum et Iebusaeum (Deut. 7,1; cf. Ex. 93,23; 33,2), sorte distribuit eis terram. eorum , quam distributionem habes descriptam Ios. 13,7 seq. 15,2 seq.
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v. 20 quasi post quadringentos et quinquagtnta annos; ἃ quo termino isti anni computandi sint, non liquet. Attamen probabilius computari possunt a tempore ingressus in Aegyptum, ita ut dicatur : postquam quasi per 850 annos terra illa patriarchis promissa caruerunt, tandem illam possidere coeperunt. 11860 dein computatio ita facta est, ut secundum Gen. 15,13 pro commoratione aegyptiaca numerus ponatur rotundus 400 annorum, dein 40 anni migrationis in deserto et circiter 10 anni bellorum post ingressum in Chanaan. Verum aliter annos solent computare : incipiunt a nativitate Isaac ; cur? rationem iam affert Beda : quia in Isaac vocabitur tibi semen. Inde ergo incipere electionem patrum. Ab exortu Isaac usque ad exitum ex Aegypto computant annos circiter &00, Beda 405; nam Isaac genuit Iacobum cum esset annorum 60; Iacob in Aegyptum venit natus annos 130, Israelitae in Aegypto degerunt secundum LXX annis 215; iter per desertum annorum 50, terram Chanaan subegerunt annis 5 circiter (ita fere Bed. Saim. Lap. Calm. Beel. Patr. Felt. Wendt). 1n qua tamen explicatione displicet, cur a nativitate Isaac incipiatur et quare id negligatur quod adeo clare Gen. 15,13 statuitur: quod peregrinum futurum sit semen tuum in terra non sua... 400 annis, id quod satis congruit cum Ex. 12,40 hebr. — Altera lectio qua anni hie ponuntur post xai μετὰ ταῦτα, ita ut ad tempus Iudicum referantur, repudianda est; nam tot anni pro eo tempore non possunt assignari, uti ex 3 Reg. 6,1 patet. Videtur quidem apud Iudaeos alia quoque traditio exstitisse; nam Josephus pro tempore ab egressu ex Áegypto usque ad initium aedificationis templi numerat annos 592 (Antiq. 8,3,1; 10,8,5). Si numeri annorum in libro Iudicum computantur omnes, etiam eorum Iudicum qui coaevi censentur efficitur numerus annorum 5410 (Iud. 3,8. 11. 15. 30; 4,3; 5,81; 6,1; 8,98; 9,92; 10,9. 3. 8; 12,7. 9. 11. 1%; 13, 1; 15,20) et si pro Eli adduntur annos 40, efficitur numerus ille annorum 850 pro tempore Iudicum; sed arte eaque falsa efficitur; quare relinquatur oportet. Post tantum igitur temporis spatium per quod in terra aliena commorati sunt tandem terra promissa potiti sunt, in qua prius per iudices ἃ Deo suscitatos regebantur et ab opptessione hostium liberabantur : 'et post haec dedit iudices usque ad Samuel prophetam; ad multiplicia illa Dei misericordis ac propitii beneficia revocanda bene dicit dedit iudices; nam magnis in calamitatibus quas suis peccatis sibi attraxerant, Deus resipiscentibus suscitavit salvatorem (Iud. 3,9. 15; 5,8; 6,35 etc.); per Samuel quoque varia beneficia populo praestitit (1 Reg. 3,19 seq. 7,3 seq.)
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v. 21 et exinde postulaverunt regem > 1 Reg. 8,5, cum scil. Samuel iam senuisset, et dedit illis Deus Saul filium Cis, virum de tribu Beniamin, 1 Reg. 9,1 seq. annis quadraφίπία; quamdiu Saul regnaverit , in libro Regum non legitur; scribit losephus eum vivente Samuele regnasse annos octodecim, post Samuelis mortem annos viginti duos (Antiq. 6,1%,9( ; Iosephum testem iam Beda allegat et ceterum notat : « credo, quia liber Regum non aperte quot annis Saul regnaverit exponit , apostolum vulgo loquentem hoc quod fama crebrior haberet dicere voluisse » ;
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v. 22 et amoto illo suscitavit. illis David regem, cf. 1 Reg. 13,13 seq. 16,13; cui testimonium perhibens dixit : inveni David filium lesse, virum secundum cor meum qui faciet omnes voluntates meas, Ps. 88,21 et 1 Reg. 13,16; qui faciet etc. explicat illud in psalmo : inveni David sercum meum; cf. Is. 44,98; qui scil. in oppositione ad Saul inobedientem praecepto Domini faciet quae Deus ei mandaturus est. Davidi promittitur regnum aeternum 3 Reg. 7,16. Ps. 88,30; unde
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v. 983 huius Deus ex semine secundum promissionem eduzit Israel τῷ Ἰσραὴλ salvatorem Iesum; cf. 1s. 9,6; 11,1; v. 9% praedicante loanne ante faciem adventus eius xo» προσώπου hebraismus est; cf. Marc. 1,2. Luc. 2,76 etc. baptismum poenitentiae omni populo Israel ; Matth. 3,1 seq. Marc. 1,5. Luc 3,3; ita simul auditores docet, qua animorum praeparatione opus sit ad regnum messianum suscipiendum iamque 115 ingeritur notio de regno non temporali, sed spirituali. Commemorat autem testimonium Ioannis baptistae, quia hic magna apud Iudaeos fruebatur auctoritate, uti evangelia testantur (Matth. 3,5; 9 26) et Iosephus quoque (Antiq. 18,5,2), et eius fama etiam in exteras regiones perlata erat (cf. 18,25; 19,3);
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v. 25 cum impleret autem loannes cursum suum dicebat , munus suum et officium (20,94. 2 Tim. 1,1) dicebat : quem me arbitramini esse , non sum ego; sed ecce venit post me cuius non sum dignus calceamenta pedum solvere, qui scil. sim infimus eius servus; cf. Matth. 3,11. Marc. 1,7. Luc. 3,15. 16. Ioan. 1,20 et ex carcere mittens discipulos ad Iesum ultimum edidit testimonium Iesum esse Christum (Matth. 11,29. Luc. 7,19). lam itaque Messias missus est, Iesus, testimonio Ioannis comprobatus. Unde infert apostolus conclusionem , nova compellatione animos eorum pulsans
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v. 26 viri fratres, filii generis Abraham , nobilis stirpis meminit ad captandam benevolentiam, simul declarans, quanta eos in reverentia et amore habeat, et qui in vobis timent Deum , qui sunt apud vos proselyti, vobis verbum salutis huius missum est; indicat se singulari quadam auctoritate missum esse cum tali nuntio; quae missio eo magis erat necessaria, quia synedrium Iesum non agnovit; nam si synedrium agnovisset, Iudaei etiam in diaspora degentes synedristis statim obsecuti essent;
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v. 27 qui entm habitabant Ierusalem et principes eius kunc ignorantes et voces prophetarwn quae per omne sabbatum leguntur iudicantes impleverunt; « vide quomodo illos leniter defendat; neque hoc tantum, sed etiam ita fieri oportuisse addit » (Chr.); synedristae sua in Iesum iudiciali actione impleverunt oracula prophetarum de Messia, Is. 53,7. Ps. 21,15 seq. Zach. 13,7. Ad oracula provocans offensionem removet quam in morte Iesu ἃ synedristis postulata invenire potuerint; quare monet illos dicta prophetarum non intellexisse et ita ea implevisse (cf. 1 Cor. . 9,8);
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v. 98 et nullam causam mortis invenientes in eo i. e. nullam veram causam; nam quam ipsi praetendebant, non erat (Matth. 26, 65), neque testes quidquam contra eum protulerant et Pilatus coram eis saepius professus est nullam se invenire causam (Luc. 23,14. 92); nihilominus petierunt a Pilato ut interficerent eum ἀναιρεθῆναι ut tollerétur (Matth. 27,20 seq.);
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v. 99 cumque consummassent omnia quae de eo scripta erant, deponentes eum de ligno, posuerunt eum in monumento; nam unus eorum qui Iesum deposuerunt ac sepulturae tradiderunt, erat Nicodemus, ünus ex numero ἀρχόντων (v. 21), alter vero Ioseph ex Ierosolymae incolis et ipse synedrista, ergo etiam unus ex principibus Iudaeorum (Luc. 23,50. Marc. 14,53. Ioan. 8,1; 19, 38); quare in narratione generali quadam ratione proposita idem subiectum adhiberi vel relinqui potest (cf. Bee/.) qui enim suprema haec in Christum officia sunt exsecuti et ipsi habitabant Ierusalem et populi principes erant, non tamen Iesum ignorantes (Patr.). Et scandalum crucis quod iam oraculis prophetarum tollitur, etiam efficacius removetur gloriosa resurrectione
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v. 30 Deus vero suscitavit eum a mortuis tertia die, qui visus est per dies multos his,
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v. 31 qut simul ascenderant cum eo de Galilaea in Ierusalem, qui usque nunc sunt testes eius ad plebem; ita ergo indubie constat de resurrectione et una cum ea de Iesu Messia, de Iesu Salvatore; proinde simul constat promissionem Dei olim factam iam esse impletam; quare pergit apostolus
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v. 32 et nos vobis annuntiamus eam quae ad patres nostros repromissio facta est,
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v. 33 quoniam hanc Deus adimplevit filiis nostris, lege : filiis eorum, nobis (vide lect. var.) et construe : annuntiamus vobis, promissionem quae patribus nostris facta est adimplevisse Deum nobis; quomodo adimpleverit, ostenditur eo quod Iesus . tamquam Filius Dei sit declaratus palamque manifestatus (v. 33) et quod à mortuis sit suscitatus, ut omnibus remissionem peccatorum et iustitiam largiretur (v. 34-39) resuscitans Iesum, 30-02: non dicitur de resuscitatione a mortuis, sed eo modo quo 3,22 : prophetam suscitabit vobis; proin suscitans i. e. mittens Iesum eumque exhibens et manifestans tamquam talem, sicu! et in psalmo secundo scriptum «st : Filius meus es tu, ego hodie genui te, Ps. 2,1; Iesus enim tale habuit a Patre testimonium, dum hisce in terris versaretur ; declaratus est Filius Dei in baptismo, in transfiguratione; eius de se testimonium, se esse Filium Dei, aequalem Patri (cf. Matth. 11,27. Ioan. 5,19 seq. 10,36) ipsius Patris testimonio, et operibus est comprobatum (Ioan. 5,36; 8,55; 10,37. 38; 15,2*). In illo psalmo ser- monem esse de Messia certum est; describitur enim tamquam rex a Deo electus super Sion, cui omnes gentes ei termini terrae dantur a Domino et qui inimicos suos conteret, suis autem qui eum venerantur salutem praestabit. lam hisce notis ubique apud prophetas unus describitur atque dignoscitur Messias; hic declaratur : Filius meus es tu; eumque esse singulari ratione, proprie, eo modo quem cum nullo habeat communem, Filium, explicatur addito : ego hodie genui te; cui enim dixit aliquando angelorum vel regum : ego hodie genui te (cf. Hebr. 1,5)? Iesus autem voce coelitus delapsa et testimonio divinitus comprobato declaratus est verus Dei Filius, proin Messias palam est propositus. Illud ἀναστήσας de resurrectione accipiunt (cf. Salm. Lap. Calm. Patr. Felt.); non accipiunt de resurrectione Cai. Gordonus, Beel.; et Beda ita habet : « Filius meus es tu etc.; non est putandum hoc exemplum psalmi ad resurrectionem Christi, sed ad ipsam eius Incarnationem pertinere ; nam sequens versiculus de resurrectione manifestissime testatur »; at in retractationis libro affert locum ex S. Hilario : « vox ergo haec Dei Patris secundum apostolum in die resurrectionis exsistit ». Aliqui, uti Oec. Theoph. 1114 verba de Incarnatione exponunt, quae explicatio etiam reperitur apud Cyprianum, Eusebium, Gregorium nyssenum, Theodoretum, Proclum, Eulogium alexandrínum, Cyrillum alexandrinum, quos vide allegatos apud Patr. in hunc locum, qui de his psalmi verbis eorumque apud Patres interpretatione varia multa congessit. Geterum pro apostoli oratione valet quod Δ]. notat : si quis iustam argumentationem desiderat, meminerit adumbrari tantum orationem, quam multo pluribus verbis Paulus dilatavit. — Notum est haec psalmi verba olim allata esse ad multiplicem sensum litteralem probandum; at immerito; de qua re vide Cornely, Introd. 1 3. ed. p. 348. 549 (11). Primum et secundum psalmum olim in aliquibus exemplaribus coniunctos fuisse, lectione illa dv πρώτῳ patefit, quam Oec. quoque habent. Idem testantur Origenes, Iustinus, Tertullianus alii, qui vel idem perhibent, vel uno tenore utrumque psalmum nulla distinctione afferunt (Iustin. Apol. 1,40. Bl.); cf. Zenner, Chorgesaenge in d. Ps. p. 61. Deus itaque Iesum constituit Messiam , Filium suum declaravit. Iam ad alterum transit oratio
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v. 3& quod autem suscitavit eum a mortuis, en, ipsa particula Σέ et appositione illa ἐχ קאפ ad ἀνέστησεν ostenditur nunc tandem fieri sermonem de resurrectione, neque iam factum esse in v. 33, amplius tam non reversurum in corruptionem, ita dizit : quia dabo vobis sancta David fidelia, Is. 55,3 LXX τὰ ἕσια, τὰ πιστά; hebr. 717 ,חכדי sunt misericordes illae ac gratiosae promissiones, vulg. misericordiae David, quas /ideles, tutas, constantes, inconcussas semper perstare Deus spondet; haec itaque sancta, sancte promissa nunquam abroganda sunt. lam iis promittitur Messias ex posteris David (cf. v. 23) et thronus aeternus; proin Iesus ut thronum aeternum habeat non potest in morte manere, sed debet resurgere iam non moriturus, sed regnaturus in aeternum (cf. Ps. 88,99. 30. 38. Ez. 34,93. Saim.); > quaecumque David promisi, eadem vobis certissime fidelis sponsor implebo » (Bed.). Idque altero quoque oraculo confirmatur
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v. 35 ideoque et alias dicit ἐν ἑτέρῳ in alio loco: non dabis sanctum. tuum videre corruptionem, Ps. 15,10 LXX; vide supra ad 2,97; id non posse esse dictum de Davide, et proinde dictum esse de Messia , altero Davide (cf. Ier. 30,9. Ez. 34,293.24; 37,294.95. Os. 3,5, ubi Messias vocatur David), cuius David typus erat;
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v. 36 David enim in sua generatione i. e. aetate sua, suo vitae tempore, cum administrasset voluntati Dei, dormivit, obiit, et appositus est ad patres suos, 60 modo sermo fit in vetere testamento de morte (cf. Gen. 25,17 ; 35,29. Iud. 2,10 etc.) et vidit corruptionem cf. 2,29. Habetur ἰδίᾳ γενέα; unde aliqui non dativum temporis agnoscunt, sed aliter iungentes exponunt : David suae generationi, aequalibus suis subserviebat et voluntate Dei mortem obiit; vel: postquam in regimine popularium suorum coaetaneorum (dativus commodi, ut aiunt) subserviit Dei voluntati, obdormivit (Bee/. Weiss); sed prima acceptio videtur praeferenda, utpote simplicior verbisque magis congrua (Patr. Felt. fil.). Verba autem psalmi impleta sunt in Iesu
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v. 37 quem vero Deus susci- (avit a mortuis non vidit corruptionem; hic itaque est sanctus ille, de quo in psalmo mentio fit. Iesus itaque est Messias. Hac veritate stabilita apostolus transit ad conclusionem quae ex ea necessario sequitur et ad adhortationem
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v. 38 notum igitur sit vobis, virifratres, quia per hunc vobis remissio peccatorum annuntiatur, per Messiam enim promissiones Dei implentur; tempore messiano fore remissionem peccatorum, fore iustitiam ct sanctitatem prophetae praedicere solebant (cf. ls. 4,3; 9,7; 11,9; 52,7; 53,11. ler. 31,35. Ez. 16,63; 36,26. Dan. 9,25. Mich. 7,18-20 etc.) et ab omnibus , quibus non potuistis in lege Moysi iustificari,
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v. 39 in hoc omnis qui credit iustificatur i. e. ab omnibus in hoc, in Messia, iustificatur credens; in lege mosaica, vi ipsius legis, iustificatio non concedebatur; nam ex operibus legis non iustificabitur omnis caro coram illo (Rom. 3,20. Gal. 3,11); ἀπὸ πάντων ὧν 1. e. ἀφ᾽ ov, sed praepositio omittitur, uti 13,2. Sensus non est ab aliquibus, sed non ab omnibus, potuisse in lege iustificationem haberi (ut Weiss vult), sed enuntiatur in oppositione ad legem ab omnibus peccatis iustificationem in uno Messia esse quaerendam; impossibile enim est sanguine taurorum et hircorum auferri peccata (Hebr. 10,4). Cum itaque tanta illis oblata sit salus, graviter monet, ne illius negligentes se exhibeant
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v. 80 videte ergo ne superveniat vobis quod. dictum est in prophetis, i. e. in libro prophetarum, Hab. 1,5;
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v. 41 videte contemptores et admiramini οἱ disperdimini, quia opus operor ego in diebus vestris, opus quod non credetis, si quis enarraverit vobis; propheta annuntiat > populo contumaci et rebelli poenam et vindictam Dei insignem per Chaldaeos exercendam. Monet itaque apostolus, ne salutem oblatam contemnentes simili poenae obnoxii fiant. Quam terribilis futura sit poena, indicatur eo quod omnem fidem superare dicitur et plane incredibilis videtur. Olim Iudaei per Chaldaeos 81611602 sunt et demum in captivitatem abducti urbe temploque destructis; Iudaei increduli evangelio pariter urbe temploque dirutis perpetuo exsilio puniti sunt. Cur hisce minis apostolus concludat, fortasse miraberis. Sed non erit improbabile apostolum ex eorum vultu habituque cognovisse evangelium ab iis non recipi vel saltem animi promptitudinem deesse; quare minis additis tarditatem eorum stimulandam esse censuit; ceterum vide v. 45 seq. Id saltem obtinuit apud omnes, ut iterum audire vellent complura de hoc novo nuntio
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v. 89 exeuntibus autem illis rogabant, ut sequenti sabbato loquerentur sibi verba haec εἰς τὸ μεταξὺ 026600 , cf. Luc. 13,9 de tali notione εἰς; μεταξύ 6 rariore posterioris graecitatis usu significat postea. Pauli praedicatione id effectum est, ut non solum insequenti sabbato eum iterum audire desiderarent, verum etiam, ut haud pauci statim apostolis sese adiungerent ad pleniorem institutionem habendam
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v. 43 cumque dimissa esset synagoga soluta congregatione, coetu dimisso, secuti sunt multi Iudaeorum et colentium advenarum τῶν 06- δομένων προσηλύτων ; proin Iudaei nati et proselyti Deum colentes, Paulum et Barnabam, qui loquentes suadebant eis, ut permanerent in gratia Dei; hi itaque plenius edocebantur (προσλαλοῦντες) et adhortationibus confortabantur, ut firmiter perseverarent in gratia Dei qua praeventi fidem susceperunt (Lap.). Placet nonnullis gratiam Deiintelligere doctrinam fidei (Bee/.). Apostoli itaque per hebdomadam operi apostolico sese impendebant. Unde rei notitia per urbem spargebatur: quare v. k& sequenti vero sabbato pene universa civitas convenit audire verbum Det, audire Paulum, uti altera habet lectio, neque incongrue , quia certe multi gentilium non tam de verbo Dei, quam de Paulo audiendo cogitabant; recte dici quoque verbum Dei, patet per ὅθ; vide ad v. 7. Pauli sermo non refertur; fuerit sane similis argumenti cum illo priore; et quia Iudaei zelo et indignatione contra gentiles "agitantur, videtur Paulus clarius quoque indicasse eam salutem omnibus offerri hominibus;
13:45
v. 55 videntes autem turbas Iudaei, multos scil. gentiles , replett sunt zelo aemulatione invidiosa ; ferre non possunt quod gentiles sibi aequiparentur, quod bonorum messianorum reddantur participes sine circumcisione et observatione legis mosaicae. Iudaei enim contemptui habebant gentiles, ut exponitur Rom. 2,19. 20; unde summe indignantur, quod hanc suam prae gentibus praestantiam auferre velit apostolus et contendat per Messiam omnes pari modo salvari. Prae vanitate nationali 4a/lem Messiam aversantur, et contradicebant his quae a. Paulo dicebantur blasphemantes in Iesum iam convicia iactantes. Omni fortitudine et libertate παρρησιχσάμενοι apostoli iis quid rei sit declarant
13:46
v. 86 tunc constanter Paulus et. Darnabas dixerunt : vobis oportebat primum loqui verbum Det, ludaeis enim credita sunt eloquia Dei (Rom. 3,2), ipsi habent spem messianam, sed quoniam repellitis illud et indignos vos iudicatis aeternae vitae, 80 quam scil. aditus iam non est nisi per fidem Iesu qui in vobis praedicatus est, ecce convertimur ad gentes. Neque id facimus privata nostra auctoritate, sed edocti et iussi oraculo prophetico,
13:47
v. 47 sic enim praecepit nobis Dominus : posui te in lucem gentium, ut sis in salutem usque ad extremum terrae; Is. 49,6, quae verba dicuntur a Deo de Messia; unde vult Deus ut Messias revera fiat in lucem gentium, in salutem omnium. Proinde eorum quos Messias elegit sibi socios et apostolos est, pro viribus ad hanc Dei voluntatem exsequendam cooperari (vide quae dixi in Comment. ]5.(. Quod Christo specialiter dictum est, ait Beda, hoc iam sibi dictum arbitrantur apostoli, membra se videlicet illius esse vecolentes, sicut etiam ipse propter eiusdem corporis unionem dixit : Saule, quid me persequeris? Apostolus prudenter ad prophetam provocat, cuius auctoritatem Iudaei non possunt non agnoscere et revereri; si solum praeceptum Iesu protulisset, illud flocci fecissent. His autem verbis et vulnus Iudaeorum recruduit et gentilium gaudium auctum est (Caím.). En quod Iudaei pro sua et superbia et invidia reiecerunt, gentes cum gaudio suscipiunt
13:48
v. 48 audientes autem gentes gavisae sunt et glorificabant verbum Dei, evangelium, encomiis celebrant quod sibi per apostolos talis nuntius Dei innotescat, et crediderunt quotquot erant praeordinati ad vitam aeternam τεταγμένοι εἰς ζωὴν αἰώνιον 1. 6. ordinati, in ea serie positi qua tenditur ad vitam aeternam, vel in eo ordine ac tramite collocati quo est aditus ad vitam ; aliis verbis : qui erant dispositi ad vitam aeternam amplectendam. Exprimitur scil. oppositio ad Iudaeos qui repellunt oblatam sibi vitam et ea se indignos iudicant. Quomodo sint ordinati, dispositi, explicite non dicitur, sed facile colligitur; nam cum praedicatione externa etiam coniungitur gratia interna; unde gratia Dei praeveniente sunt ordinati, quam gratiam Iudaei oblatam repudiarunt, quam multi ex gentilibus avide susceperunt. Gratia Dei itaque efficaciter vocantur ad fidem quotquot credunt; haec vocatio divina antecedit; hac vocatione cum effectu Deus suos sibi eligit. Sunt itaque τεταγμένοι, uti Chr. dicit, ἀφωρισμένοι τῷ Θεῷ; ita ut ex parte Dei praecedat non solum πρόγνωσις (Ammonius) sed πρόγνωσις xat προορισμός, ut Didymus in cat. ait. Agitur de vocatione efficaci ad fidem, qua aditus praeparatur ad vitam aeternam ; nemo autem venit ad fidem, nemo potest venire ad Iesum, nisi Pater traxerit eum (Ioan. 6,54); sunt itaque τεταγμένοι illi qui tracti sunt a Patre, sunt docti illi ἃ Deo (l1. c. Is. 54,13). decretum absolutum Dei alios salvandi, damnandi alios. Quam explicatio- | nem ut protestantes refutarent, alii verbum acceperunt sensu mediali : quotquot sese ordinaverunt ad vitam aeternam, alii notione militari (qui ordines servant) : qui de agmine et classe erant sperantium vel contendentium ad vitam aeternam, alii : credebant in vitam, quotquot destinati erant, vel quotquot congregati erant, vel quotquot tempus constituerant (cf. Wendt). Ceterum varias sententias etiam Calm. recenset. Pluribus exemplis ostendit Wetst..ad h. 1. apud rabbinos satis usitatam esse locutionem : ordinati ad vitam saeculi futuri, ad gehennam. Evangelium itaque inter gentiles propagabatur
13:49
v. &9 disseminabatur autem verbum Domini per universam regionem ; διεφέρετο divulgabatur, per Pisidiam. Quo successu invidia et indignatio Iudaeorum excitatur, qui exemplum palaestinensium secuti evadunt persecutores Messiae;
13:50
v. 50 Iudaei autem concitaverunt mulieres (gig aliquas) religiosas et honestas quae erant proselytae et nobiles (εὐσχήμονας) ; mulieres ubique frequentes se cultui iudaico addicebant; ita de civibus damascenis scribit Josephus fere omnes eorum uxores paucis exceptis esse ὑπηγμένας τῇ ἰουδαιχῇ θρησχεία (Bell. iud. 2,20,2) et per mulieres instigandos curabant primos civitatis; mulieres enim plerumque suscepíae professioni insistere pertinacius, superstitiosius, ardentius solent, minusque quam viri, ubi de religione agitur, adductas in contrarium rationes admittunt (Calm.); sunt insuper blandiloquae, pertinaces; quare magna astutia Iudaei earum opera et studio utebantur cum successu quem volebant, et ezcitaverunt persecutionem in. Paulum et Barnabam et eiecerunt eos de finibus suis; primam iam experitur Paulus persecutionem a ludaeis motam ; merito de iis scribit : nos persecuti sunt, Deo non placent, et omnibus hominibus adversantur prohibentes nos gentibus loqui (1 Thess. 2, 15. 16). Verum expulsi mandatum Domini observant
13:51
v. 51 αἱ ill excusso pulvere pedum in eos, vide ad Matth. 10,154. Marc. 6,11. Luc. 9,5; « hoc terribile illud fecerunt, quod iusserat Christus » (Chr.), venerunt Iconium, in Lycaonia, hodie Konia vocatur; erat antea provinciae Phrygiae urbs, πόλις ἐσχάτη τῆς Φρυνίχς (Nenoph. Anab. 1,2,19; Beel. Bl.); oppidum πολίχνιον vocat Strabo (12,6,1 al. p. 568 vel 853), bene habitatum et in regione fertiliore aliis Lycaoniae partibus situm. Tempore Plinii caput erat tetrarchiae civitatum quattuordecim ; « datur et tetrarchia ex Lycaonia, qua parte Galatiae contermina est civitatium 15, urbe celeberrima Iconio » (n. ἢ. 5,95). Qua tamen persecutione neo-christiani minime animos desponderunt; verum probe edocti de iis quae Christus suis praedixerat suoque exemplo ostenderat, in ipsis persecutionibus vident exhiberi documentum veritatis,
13:52
v. 59 discipuli quoque replebantur gaudio et Spiritu sancto; « magistri aerumna discipuli fiduciam alacritatemque non tollit, sed animosiorem illum facit » (CÀr.); «. in graeco habetur : discipuli autem, ut intelligamus Iudaeis fidem persequentibus discipulos e contrario spiritali gaudio ditatos » (Bed. ; habent οἱ 5: א CDL P al.).
13:1
… called Saul (Paul) to his aid: the community soon prospered and there the disciples of Christ were for the first time called Christians (Acts 11:19-26). A. was the point of departure and return of the first and second apostolic journeys of St. Paul (Acts 13:1-14:27; 15:35-18:22), and the third also set out from there (Acts 18:23). At A. arose the dispute over the relations of the legal observances with the new religion (Acts 14:26-15:1); …
Antipas (Antipas: contracted form of Antipater, Ἀντίπατρος), Julius Herod
… Born in 20-22 B.C., he was brought up together with Manaen (Acts 13:1), then educated in Rome. …
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… different; Epiphanius (Haer., I, ed. Holl, p. 232, 10 ff.) places Paul outside the "twelve" and outside the "seventy." In Galatia his right to call himself an apostle was called into doubt, probably because the Christian community of Antioch had sent him (Acts 13:1 ff.). …
… The author knew the letter of Barnabas, which he copies clumsily (D. 4:12 compared with Barnabas 19:10). The pair of "prophets and teachers" in 15:1 is based on the mention of this group in Acts 13:1, but the author was no longer aware of the original meaning of this pairing (cf. E. Peterson, La ἐκτωρυχάς des Prophètes et des didascalés à Antioche, in Recherches de science …
… St. Paul also alludes to this when he says that Jesus "appointed some apostles, some prophets, some evangelists, some pastors and doctors" (Eph. 4, 11; cf. II Cor. 12, 28; Act. 13, 1).
LUCIUS OF CYRENE. - Christian mentioned in Acts 13:1-3 among "the prophets and teachers" who laid hands on Barnabas and Saul.
… Manaen, Herod's childhood friend (Acts 13:1), perhaps reported to him the appearance of Jesus before the tetrarch (Lk. 23:7-12).
… That office was held by the proconsul Sergius Paulus, who converted to Christianity, especially following P.'s victory over the magician Bar-Jesus (v.), who was left blind after the Apostle's command (Acts 13:1-12). From this moment P. moves to the forefront and is al-
SIMON CALLED NIGER (Niger). - A Christian named among the "prophets and teachers" of the Church of Antioch, together with Barnabas and Saul (Acts 13:1). The surname "Niger" must have been given to him because of the color of his skin; his name seems to indicate his Jewish origin.
Herod (v.) the Great and his brother Phasael received from Antony the title of tetrarch (of Galilee and of Judea respectively) as early as 41 B.C. In the New Testament tetrarch is the ordinary title of Herod Antipas (Mt. 14, 1; Lk. 3, 1. 19; 9, 7; Acts 13, 1), who is however sometimes also called king (Mt. 14, 9; Mk. 6, 14. 22. 25 ff.), certainly according to popular usage; Lk. 3, 1 gives the same title of tetrarch to Herod Philip, son …
13:2
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… They therefore claim this requirement both for Matthias (Acts 1:25-26), for Paul (Acts 9:15; 22:15), and for Barnabas (Acts 13:2-4).
… With Paul he then went to Jerusalem to bring relief during the famine in the time of Claudius (Acts 11:10). On returning to Antioch, he was set apart together with Paul for the evangelization of the Gentiles (Acts 13:2).
Holy Scripture relates that the Apostles fasted not a few times, especially in the election of the ministers of God (Acts 13:2-3; 14:22). St. Paul expressly places fasting among the penances with which he chastised his body and held it in subjection (II Cor. 6:5 and 11:17; I Cor. 9:27).
… acts of Jesus as eternal priest (Hebr. 8:2); similar expressions are found in the Didaché (15:1) and in Clement of Rome (To the Corinthians, 44:2). Later it meant only the act of worship par excellence, the Mass (perhaps in correspondence with Act. 13:2), as is attested in the Councils of Ancyra (314), Antioch (314), Laodicea (375), in the Apostolic Constitutions, by the Fathers and by the Greek sacred texts.
… Much discussed, on the other hand, is the text of Acts 13:2-3, concerning the Ordination of Paul and Barnabas: "Tunc ieiunantes et orantes imponentesque eis manus (προσευξάμενοι καὶ ἐπιθέντες τὰς χεῖρας) dimiserunt illos"; Coppens (v. bibl., …
… The presbyters were "set apart" (Act. 13, 2), like the Apostles
13:3
… transmitting to others one's own virtue and one's own office; and in the New Testament also as a means of communicating the Holy Spirit (Gen. 48, 14 ff.; Num. 27, 18 and 23; Mk. 5, 25; 8, 23-25; 10, 13 ff.; Lk. 4, 40; 13, 31 etc.; Acts 6, 6; 13, 3; 28, 8; I Tim. 4, 14; II Tim. 1, 6); then with incensation, with the anointing of the sacred oils, especially of chrism, according to the circumstances, with the formula of the …
… It serves to indicate the particular meaning that is intended to be given to the rite, the specific purpose that is meant to be achieved by it. This prayer is already mentioned in certain New Testament texts as associated with the laying on of hands: cf. Acts 6, 6; 8, 15-17; 13, 3. Tertullian, moreover, De Baptismo, 8, writes: "Manus imponitur per benedictionem advocans et invitans Spiritum Sanctum"; St. Cyprian, Epist., 73, 9: "Per nostram orationem ac …
their p. with the imposition of hands (Act. 13, 3; 14, 22),
13:4
… evangelized the island, traversing it in all its length from Salamis to Paphos, where the proconsul Sergius Paulus resided - at that time C. was a senatorial province - in whose presence the dispute of St. Paul with the false prophet Bar-Jesus took place (Act. 13, 4-12). After the Apostolic Council, at the beginning of the second missionary journey, Barnabas separated from Paul and returned to the island (Act. 15, 39). St. Paul passed through the …
SELEUCIA. - A maritime city of Syria, mentioned twice in the Bible (1 Macc. 11:8; Acts 13:4); the most important among the various cities of this name. …
13:5
It was a flourishing Jewish colony and was evangelized by St. Paul and by Barnabas (Acts 13:5), who was martyred there.
… Both Jesus (cf. Mt. 4:23; Lk. 4:16 ff.; 13:10) and his disciples (Acts 9:20; 13:5, 14; 14:1; 17:1, 17; 18:4, 19, 26; 19:8) took advantage of this custom to spread the new doctrine. …
13:6
Bar Iesu (Βαρησοῦς: "son of Jesus")
… This miracle converted the proconsul (Acts 13:6-12). Chrysostom (Hom. in Act., 28, 2: PG 60, 211) observes that this punishment was temporary, to lead B. to the faith; Origen states (in Exod.: PG 12, 276) that the magician did in fact …
… In the Roman Empire the term had this pejorative sense of sorcerer (the magician Elymas, Bar-Jesus, Acts 13, 6-8; Simon μαγεών, Acts 8, 9). In the Vulgate of the Old Testament magus renders various Hebrew terms indicating "soothsayers", "enchanters".
The prophetic writings abound in reproaches against recourse to magic (cf. Hos. 4:12; Is. 2:6; 3:2 f.; 57:3; Jer. 27:9; Mal. 3:5), and this aversion persists in the writings of the New Testament (Acts 8:9; 13:6, 10; 19:19). This shows how deeply rooted in the people was the tendency toward magic; in the Hellenistic era it is evident also from the numerous Greek magical papyri, in which formulas …
13:7
… But Ado, on the basis of the Eusebian indication "Sub Sergio Paulo proconsule Asiae," believed he recognized in it the proconsul Sergius Paulus of whom Acts 13:7-12 speaks, without thinking of the anachronism of the 1st century with the 2nd century. …
SERGIUS PAULUS. - Roman proconsul in Cyprus during the first missionary journey of St. Paul (Acts 13:7-12).
13:8
Bar Iesu (Βαρησοῦς: "son of Jesus")
From Acts 13:8, it would appear that Ἐλύμας is the equivalent (μεθερηνεύεται) of the magician's name. …
13:10
… God; he frustrates God's ways for the salvation of men (Mt. 13:19, 30). Hence the opposition between "the children of the d." and "the children of God" (Jn. 8:44, 47 [Judas is a d.: 6:71]; 1 Jn. 3:8, 10), the former performing the "works of the d." (Acts 13:10) which are summed up in imposture or seduction (Jn. 8:44; 1 Tim. 4:2; Rev. 12:9; 20:9; cf. Acts 5:3-4), by which truth and justice are replaced by sin (Rom. 1:25-27; Jas. 5:19). The …
13:12
In the account of the episode St. Luke (Acts 13:12-13) changes the name of the Apostle: "Saul, who is also Paul."
13:13
… Jud., XIV, 10; XVI, 6), by Cicero (Pro Flacco, 28), by many decrees of Caesar and Augustus granting privileges to the Jews of those provinces, as well as by the account of the missionary journeys of St. Paul (Acts 13:13-14, 28 etc.).
… Since M., on reaching Perge (v.), had withdrawn from the company to return to Jerusalem (Acts 13:13), St. Paul did not want him with him on the second apostolic journey (49-50). …
… Barnabas proposed taking along again his cousin Mark, who on the first journey had abandoned them at Perga in Pamphylia (Acts 13:13). Paul opposed this energetically, even renouncing the company of Barnabas, who departed with Mark for Cyprus (ibid. 15:39). Barnabas's place was taken by Silas (v.) or Silvanus, who …
P. was a very ancient Christian center of Asia Minor; St. Paul stopped there twice on his first journey (Acts 13:13; 14:25) and it became the capital of the ecclesiastical province of Pamphylia. …
13:14
… Iud., XII, 3, 4). In their synagogue, between 45 and 47, St. Paul proclaimed, in a long discourse, Jesus as Messiah and Son of God, obtaining many conversions (Acts 13, 14-52). Paul and Barnabas (first apostolic journey) came from Perge, about 168 km. from A.
… The "Churches of Galatia" (1:2) are, for him, those of Pisidian Antioch, Iconium, Lystra and Derbe, founded during the first missionary journey (Acts 13:14-14:21) and revisited at the beginning of the second (Acts 15:36; 16:1), or communities established only during the second journey in the territories of Tavium, Ancyra and Pessinus, inhabited …
… In the subsequent period, especially in the diaspora, on that day the Jews gathered in prayer in the synagogues, to read the Bible and recite the psalms (cf. Acts 13:14, 15; 15:21; 16:13). However, this liturgical service appears linked to the sabbath day only at a later time, whereas primitive and essential, and always so, is the concept of rest. …
13:15
Archisynagogue (Heb. rōš hak-kēnēseth «head of the assembly»)
… At the invitation of the archisynagogue, Jesus took the floor in the synagogue of Nazareth (Lk. 13:14). The archisynagogue probably had a council, whose members are sometimes also called "archisynagogues" (Acts 13:15). A fine conquest of Paul's preaching was Crispus, the archisynagogue of Corinth (Acts 18:8). Vincenzo Cavalla
It must then be borne in mind that a great part of the apostolic preaching developed in the synagogal gatherings, in which, as Christ did (Lk. 4:16 ff.), so the Apostles, from the readings of both the Law and the prophets" (Acts 13:15; 15:21) drew material for Christian teaching. …
… In antiquity there is mention only of an archisynagogos (Mk. 5:22; Lk. 13:14; Acts 13:15; 18:8), called in Hebrew rôf bêth hak-hênêseth, whose task it was to direct the meetings, and of a minister or attendant (Lk. 4:20), called in Hebrew hazzân and in Greek ὕπρετῆς, …
13:16
in some way to reconstruct its broad outlines (discourses of Peter: Acts 2:14-40; 3:12-26; 5:29-32; 10:34-43; discourses of Paul: Acts 13:16-41; 17:22-31; discourse of Stephen: Acts 7:2-53). Above all in the Synoptic Gospels we have the reflection and expression of apostolic catechesis. …
… After a very brief stop at Perge (v.), they reached Antioch on the borders between Phrygia and Pisidia and therefore called "Antioch of Pisidia." There one Sabbath, in the synagogue, P. delivered a discourse to the Jews and proselytes assembled (Acts 13:16-41), which is an admirable example of primitive catechesis and a summary of Pauline theology. …
… Seneca corresponds: "Cum interim usque eo sceleratissimae gentis consuetudo valuit, ut per omnes iam terras recepta sit; victi victoribus leges dederunt." The proselytes, often called φοβούμενοι (or σεβόμενοι) τὸν θεόν (Acts 10:2; 13:16), are among the first followers of St. Paul. …
13:20
… are attributed 40 years [Judg. 3:11; 5:32; 8:28; cf. 13:1], 80 years [3:30], 20 years [cf. 16:31; 4:3]), the total comes to 410 years; but since according to 1 Kings 6, the whole time from the Exodus to the building of the Temple is only 480 years (cf. Acts 13:20: from the entry into Palestine to the kings, 450 years), only about 330 years would remain for the Judges (cf. Judg. 11:26: 300 years). …
13:21
… twenty-first year of Shoshenq (945-924), that is, to 925 B.C. The division of the kingdom is therefore placed at ca. 930 B.C., the reign of Solomon (ca. 40 years) 971-930, the reign of David (likewise ca. 40 years) 1012-971, the reign of Saul ca. 1050-1012 (cf. Acts 13:21). In the books of Kings, for each king of Judah the synchronism with the contemporary king of Israel and the duration of the reign are given. …
Saul (Heb. Šāʾūl "Obtained with Prayer")
… Samuel took advantage of the popular enthusiasm to enthrone the king at Gilgal and transmit to him his authority (I Sam. 11-12). According to Acts 13, 21, the reign of S. lasted 40 years. …
13:27
… punished with the death penalty (Num. 15, 32-36). On the Sabbath day not only must rest be observed, but sacrifices must also be offered to God (Ex. 46, 4): the Hebrews gathered in the synagogues to pray and to hear the word of God (Acts 15, 21; 13, 27).
13:28
Apart from the narrative of the trial of Jesus Christ, in which P. plays so great a part, he is named six times in the New Testament, three times with his full name, in Lk. 3:1; Acts 4:27; 1 Tim. 6:13; and three other times with only the surname of P.: Lk. 13:1; Acts 3:13; 13:28. In passing, St. Luke (13:1) alludes to an episode of cruelty in which P. had a group of Galileans killed in the Temple, while they were offering sacrifices.
13:31
ξ) The manifestations of the new life. - The Apostles in their preaching present themselves as witnesses of the new life of J., and constantly connect their apostolate with the risen J.: cf. Act. 4, 33; 2, 32; 3, 15; 13, 31; I Cor. 9, 1. The Apostles furthermore feel that they owe the gift of the Holy Spirit to the influence of the Risen One, whom they call "life-giving spirit" (I Cor. 15, 45; cf. Act. …
13:33
3. Uniqueness of the literal sense. - The rather rare fact that an Old Testament text in the New Testament is applied and explained in different ways (for example, Ps. 2:7, in Acts 13:33 and Heb. 1:5 and 5:5; or Is. 53:4, in Mt. 8:17 and 1 Pt. 2:24), has led various theologians, particularly from the 16th century onward, to admit and defend the theory of pluriliteralism …
… furthermore feel that they owe the gift of the Holy Spirit to the influence of the Risen One, whom they call "life-giving spirit" (I Cor. 15, 45; cf. Act. 2, 33). The christology of the first apostolic preaching calls J. the C. and Son of God (Act. 2, 36; 13, 33; for its whole content in relation to the Resur-
13:35
… The Founder and Head of the Church (Jn. 10:36; Acts 13:35), as God, is infinite holiness, subsistent holiness, which coincides with what is the ultimate foundation of all holiness: the fullness of the divine Being, pure act. He who founded …
… The M., finally, as a descendant of David (II Sam. 7:16), is a man; and David describes his sufferings (Ps. 21 [22]) and his Resurrection (Ps. 15 [16]; cf. Acts 2:25-32; 13:35 ff.; A. Vaccari, La Redenzione, Rome 1934, pp. 165-90). Certainly the contemporaries of the great King and, at times, the prophet himself (Sum. …
13:41
Habacuc (Hebrew Hâbaqqûq; Septuagint: Ambakoum, confusing him with the character in Dan. 14:32)
… of the glory of Jahweh" and still more in 2:4 "the just shall live by his faith," the core of the whole book, cited three times by St. Paul (according to the Septuagint) as "Scripture" (Rom. 1:17; Gal. 3:11; Heb. 10:37-38). The Apostle further cites (Acts 13:41) the passage 1:5 among the group of "prophetic" books.
13:46
ETHNIC-CHRISTIANS. - Name by which one customarily designates the non-Jews converted to Christianity in the apostolic age ("Ἕλληνες: Acts 14:1; 17:4, etc.; Rom. 1:16; 2:9 ff.; Gal. 2:3, etc.; τὰ ἔθνη: Acts 10:45; 11:1, 18; 13:46; Gal. 2:12, 14).
13:47
… Graecus) is equivalent in the New Testament to "pagan" (John 7:35; Acts 11:19; 14:1; 18:4; Rom. 1:14, 16; 2:9 ff.; 3:9; Gal. 3:28) as opposed to Ἰουδαῖος; οἱ Ἕλληνες is equivalent to τὰ ἔθνη (cf. Acts 13:47), with explicit reference to the Greco-Roman cultural world. …
13:50
… Then, however, the hostilities of the Jews also began, who, making use especially of certain proselyte women, forced the missionaries to leave the city (ibid. 13:50). They headed east and reached Iconium in Lycaonia, where they carried out a brief apostolate until they were driven away by Jewish opposition. …
13:51
… Paul and Barnabas, on their first missionary journey, took refuge there, having been driven out of Pisidian Antioch (Act. 13, 51-52), and evangelized its principal centers: Iconium (Act. 14, 1-6), Lystra and Derbe (ibid. 14, 6). The population, uncultured and polytheistic, although knowing the Greek language, continued …
13:52
… In general, the expressions "Spirit of God, Spirit of Christ, Holy Spirit" are equivalent for designating the divine Person; but "Holy Spirit" sometimes indicates rather its influence or charism (Act. 6:5; 10:38; 11:24; 13:52; II Cor. 6:6); the surest criterion is to examine whether personal functions are attributed to the Spirit or whether it is distinguished from the other two divine Persons. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.