Paul and Barnabas preach in Iconium and Lystra. Paul heals a cripple. They are taken for gods. Paul is stoned. They preach in Derbe and Perge.
Naxt in Iconium they preach, vvhere many being conuerted of both sortes, the obstinate Ievves raise persecution, 6 Then in the tovvnes of Lyca•nīa, vvhere the Heathen first seing that Paul had healed one borne lame, are hardly persuaded but they are Gods. 18 but aftervvard, by the instigation of the malitious Ievves, they stone Paul, leauing him for dead. 20 And so hauing done their circuite, they returne the same vvay confirming the Christians, and making Priests for euery Church. 2• And being come home to Antioche in Syria, they report al to the Church there.
1And it came to pass in Iconium that they entered together into the synagogue of the Jews and so spoke that a very great multitude both of the Jews and of the Greeks did believe.Avvenne similmente in Iconio, che entrarono insieme nella sinagoga de' Giudei, e ragionarono di modo, che una gran moltitudine di Giudei, e di Greci credette.AND it came to passe at Iconium that they entred together into the synagogue of the Ievves, and so spake, that a very great multitude of Ievves and of the Greekes did beleeue.Factum est autem Iconii, ut simul introirent in synagogam Judæorum, et loquerentur, ita ut crederet Judæorum et Græcorum copiosa multitudo. 2But the unbelieving Jews stirred up and incensed the minds of the Gentiles against the brethren.Ma i Giudei, che si rimasero increduli, miser su, e irritarono gli animi de' Gentili contro de' fratelli.But the Ievves that vvere incredulous, stirred vp and incensed the hartes of the Gentils to anger against the brethren.Qui vero increduli fuerunt Judæi, suscitaverunt et ad iracundiam concitaverunt animas gentium adversus fratres. 3A long time therefore they abode there, dealing confidently in the Lord, who gave testimony to the word of his grace, granting signs and wonders to be done by their hands.Si fermaron però molto tempo, predicando liberamente affidati nel Signore, il quale confermava la parola della sua grazia, concedendo, che segni, e prodigj fossero per le loro mani operati.A long time therfore they abode, dealing confidently in our Lord, vvho gaue testimonie to the vvord of his grace, graunting signes and vvonders to be done by their handes.Multo igitur tempore demorati sunt, fiducialiter agentes in Domino, testimonium perhibente verbo gratiæ suæ, dante signa et prodigia fieri per manus eorum. 4And the multitude of the city was divided. And some of them indeed held with the Jews, but some with the apostles.E si divise il popolo della città: e alcuni erano pe' Giudei, altri per gli Apostoli.And the multitude of the citie vvas deuided: and certaine of them in deede vvere vvith the Ievves, but certaine vvith the Apostles.Divisa est autem multitudo civitatis: et quidam quidem erant cum Judæis, quidam vero cum Apostolis. 5And when there was an assault made by the Gentiles and the Jews with their rulers, to use them contumeliously and to stone them:Ma sollevatisi i Gentili, e Giudei con i loro capi, affine di oltraggiargli, e lapidarli,And vvhen the Gentils and the Ievves vvith their princes had made an assault, to vse them contumeliously, and to stone them,Cum autem factus esset impetus gentilium et Judæorum cum principibus suis, ut contumeliis afficerent, et lapidarent eos,
6They, understanding it, fled to Lystra and Derbe, cities of Lycaonia, and to the whole country round about: and were there preaching the gospel.Considerata la cosa, si rifugiarono per le città della Licaonia, Listra, e Derbe, e per tutto il paese all'intorno, e quivi si stavano evangelizzando.vnderstanding it, they fled to the cities of Lycaónia, Lystra and Derbé, and the vvhole countrie about, and there they vvere euangelizing.intelligentes confugerunt ad civitates Lycaoniæ Lystram et Derben, et universam in circuitu regionem, et ibi evangelizantes erant. 7And there sat a certain man at Lystra, impotent in his feet, a cripple from his mother’s womb, who never had walked.Or in Listra trovavasi un uomo impotente nelle gambe, stroppiato fin dall'utero della madre, il quale non si era mai mosso.And a certaine man at Lystra impotent of his feete sate there, lame from his mothers vvombe, that neuer had vvalked.Et quidam vir Lystris infirmus pedibus sedebat, claudus ex utero matris suæ, qui numquam ambulaverat. 8This same heard Paul speaking. Who looking upon him and seeing that he had faith to be healed,Questi stette a sentire i ragionamenti di Paolo. Il quale avendolo mirato, e vedendo che aveva fede d'esser salvato,This same heard Paul speaking. Vvho looking vpon him, and seeing that he had faith for to be saued,Hic audivit Paulum loquentem. Qui intuitus eum, et videns quia fidem haberet ut salvus fieret, 9Said with a loud voice: Stand upright on thy feet. And he leaped up and walked.Ad alta voce disse: Alzati ritto tu' tuoi piedi. E saltò su, e camminava.he said vvith a loud voice, Stand vp right on thy feete. And he leaped & vvalked.dixit magna voce: Surge super pedes tuos rectus. Et exilivit, et ambulabat. 10And when the multitudes had seen what Paul had done, they lifted up their voice in the Lycaonian tongue, saying: The gods are come down to us in the likeness of men.Ma le turbe veduto quello, che avea fatto Paolo, alzaron la voce, dicendo nel linguaggio di Licaonia: Sono, discesi a noi degli dei in sembianza di uomini.And the multitudes vvhen they had seen vvhat Paul had done, lifted vp their voice in the lycaónian tongue, saying, Gods made like to men, are descended to vs.Turbæ autem cum vidissent quod fecerat Paulus, levaverunt vocem suam lycaonice, dicentes: Dii similes facti hominibus descenderunt ad nos. 11And they called Barnabas, Jupiter: but Paul, Mercury: because he was chief speaker.E davano a Barnaba il nome di Giove, e quel di Mercurio a Paolo: perché questi era, che portava la parola,And they called Barnabas, Iupiter: but Paul, Mercurie, because he vvas the cheefe speaker.Et vocabant Barnabam Jovem, Paulum vero Mercurium: quoniam ipse erat dux verbi.
12The priest also of Jupiter that was before the city, bringing oxen and garlands before the gate, would have offered sacrifice with the people.E di più il sacerdote di Giove, il qual (Giove) era all'entrare della città, condotti de' tori con le corone dinanzi alle porte, voleva insieme con le turbe far sagrifizio.The Priest also of Iupiter that vvas before the citie, bringing oxen & garlands before the gates, vvould vvith the people sacrifice.Sacerdos quoque Jovis, qui erat ante civitatem, tauros et coronas ante januas afferens, cum populis volebat sacrificare. 13Which, when the apostles Barnabas and Paul had heard, rending their clothes, they leaped out among the people, crying,La qual cosa udita avendo gli Apostoli Barnaba, e Paolo, stracciatesi le tonache, saltarono in mezzo alle turbe, gridando,Vvhich thing vvhen the Apostles Barnabas & Paul heard, renting their coates, they leaped forth into the multitudes, cryingQuod ubi audierunt Apostoli, Barnabas et Paulus, conscissis tunicis suis exilierunt in turbas, clamantes 14And saying: Ye men, why do ye these things? We also are mortals, men like unto you, preaching to you to be converted from these vain things to the living God, who made the heaven and the earth and the sea and all things that are in them:E dicendo: O uomini, perché fate voi questo? Anche noi siam uomini mortali simili a voi, che vi predichiamo di rivolgervi da queste vanità a Dio vivo, che fece il cielo, e la terra, e il mare, e tutto quello, che è in essi.and saying, Ye men, vvhy doe you these things? Vve also are mortal, men like vnto you, preaching to you for to conuert from these vaine things, to the liuing God that made the heauen, and the earth, and the sea, and al things that are in them:et dicentes: Viri, quid hæc facitis ? et nos mortales sumus, similes vobis homines, annuntiantes vobis ab his vanis converti ad Deum vivum, qui fecit cælum, et terram, et mare, et omnia quæ in eis sunt: 15Who in times past, suffered all nations to walk in their own ways.Il quale nelle età passate permise, che tutte le genti camminassero le loro vie.vvho in the generations past suffred al the Gentils to goe their ovvne vvaies.qui in præteritis generationibus dimisit omnes gentes ingredi vias suas. 16Nevertheless he left not himself without testimony, doing good from heaven, giving rains and fruitful Seasons, filling our hearts with food and gladness.Sebbene non lasciò se medesimo senza testimonianza, facendo benefizj, dando dal cielo le pioggie, e le stagioni fruttifere, dando in abbondanza il nudrimento, e la letizia a' nostri cuori.Hovvbeit he left not him self vvithout testimonie, being beneficial from heauen, giuing raines, and fruiteful seasons, filling our hartes vvith foode & gladnes.Et quidem non sine testimonio semetipsum reliquit benefaciens de cælo, dans pluvias et tempora fructifera, implens cibo et lætitia corda nostra.
17And speaking these things, they scarce restrained the people from sacrificing to them.E con dir tali cose appena trattennero il popolo dal fare ad essi sagrifizio.And speaking these things, they scarse appeased the multitudes from sacrificing to them.Et hæc dicentes, vix sedaverunt turbas ne sibi immolarent. 18Now there came thither certain Jews from Antioch and Iconium: and, persuading the multitude and stoning Paul, drew him out of the city, thinking him to be dead.Ma sopraggiunsero da Antiochia, e da Iconio alcuni Giudei: e svolsero la moltitudine, e lapidato Paolo lo strascinarono fuori della città, giudicando che ei fosse morto.But there came in certaine Ievves from Antioche and Icónium: and persvvading the multitudes, and stoning Paul, they drevv him out of the citie, thinking him to be dead.Supervenerunt autem quidam ab Antiochia et Iconio Judæi: et persuasis turbis, lapidantesque Paulum, traxerunt extra civitatem, existimantes eum mortuum esse. 19But as the disciples stood round about him, he rose up and entered into the city: and the next day he departed with Barnabas to Derbe.Ma avendolo attorniato i discepoli, si alzò, ed entrò in città, e il dì seguente si parti con Barnaba per Derbe.But the disciples compassing him round about, he rising vp, entred into the citie, and the next day he vvent forth vvith Barnabas vnto Derbè.Circumdantibus autem eum discipulis, surgens intravit civitatem, et postera die profectus est cum Barnaba in Derben. 20And when they had preached the gospel to that city and had taught many, they returned again to Lystra and to Iconium and to Antioch:E avendo annunziato il Vangelo a quella città, e fattivi molti discepoli, ritornarono a Listra, e a Iconio, e ad Antiochia,And vvhen they had euangelized to that citie, and had taught many, they returned to Lystra and Icónium, and to Antioche:Cumque evangelizassent civitati illi, et docuissent multos, reversi sunt Lystram, et Iconium, et Antiochiam, 21Confirming the souls of the disciples and exhorting them to continue in the faith: and that through many tribulations we must enter into the kingdom of God.Confortandole anime de' discepoli, e ammonendogli a star fermi nella fede: e dicendo, come al regno di Dio arrivar dobbiamo per via di molte tribolazioni.confirming the hartes of the disciples, and exhorting them to continue in the faith, and that by many tribulations vve must enter into the kingdom of God.confirmantes animas discipulorum, exhortantesque ut permanerent in fide: et quoniam per multas tribulationes oportet nos intrare in regnum Dei.
22And when they had ordained to them priests in every church and had prayed with fasting, they commended them to the Lord, in whom they believed.E avendo ordinato (dopo l'orazione, e il digiuno) de' sacerdoti per essi in ciascheduna chiesa, gli raccomandarono al Signore, nel quale avevano creduto.And vvhen they had ordained to them Priests in euery Church, and had praied vvith fastings, they commended them to our Lord in vvhom they beleeued.Et cum constituissent illis per singulas ecclesias presbyteros, et orassent cum jejunationibus, commendaverunt eos Domino, in quem crediderunt. 23And passing through Pisidia, they came into Pamphylia.E scorsa la Pisidia, giunsero nella Panfilia,And passing through Pisidia, they came into Pamphylia,Transeuntesque Pisidiam, venerunt in Pamphyliam, 24And having spoken the word of the Lord in Perge, they went down into Attalia.E annunziata la parola del Signore in Perge, scesero ad Attalia:and speaking the vvord of our Lord in Pergé, they vvent dovvne into Attalia:et loquentes verbum Domini in Perge, descenderunt in Attaliam: 25And thence they sailed to Antioch, from whence they had been delivered to the grace of God, unto the work which they accomplished.E di li navigarono ad Antiochia, di dove erano stati posti nelle mani della grazia di Dio per l'opera, che avevano compiuta.and from thēce they sailed to Antioche, vvhence they had been deliuered to the grace of God vnto the vvorke vvhich they accomplished.et inde navigaverunt Antiochiam, unde erant traditi gratiæ Dei in opus quod compleverunt. 26And when they were come and had assembled the church, they related what great things God had done with them and how he had opened the door of faith to the Gentiles.E al primo loro arrivo, adunata la Chiesa, raccontarono, quanto grandi cose avesse fatto Dio con essi, e come avesse aperto alle genti la porta della fede.And vvhen they vvere come, and had assembled the Church, they reported vvhat great things God had done vvith them, & that he had opened a doore of faith to the Gentils.Cum autem venissent, et congregassent ecclesiam, retulerunt quanta fecisset Deus cum illis, et quia aperuisset gentibus ostium fidei. 27And they abode no small time with the disciples.E si trattener non poco tempo con a discepoli.And they abode no litle time vvith the disciples.Morati sunt autem tempus non modicum cum discipulis.
14:1
Witham
And of the Greeks. Which is here put for the Gentiles. (Witham)
14:2
Haydock
The unbelieving Jews stirred up, etc. It would hence appear, that the former were not very scrupulous in the means they took to oppose the gospel. They, who would have been dreadfully scandalized to have spoken to a Gentile for any good purpose, are not very nice in having intercourse with them to irritate them against the apostles. Such is the general conduct of men whose religion is vain. That sacred name is used for a pretext to authorize the most unwarrantable actions. (Haydock)
14:3
Witham
To the word of his grace. That is, of the gospel, and the law of grace. (Witham)
14:6
about the year A.D. 43.
14:8
Calmet
Perceiving that he had. It does not appear that St. Paul had any previous conversation with the man he healed on this occasion, or demanded from him any testimony of his faith. But he saw that he had faith, perhaps by inspiration, or by the confidence and eagerness the lame man may have shewn in his countenance and actions. (Calmet, etc.)
14:11
And they called Barnabas, Jupiter. Perhaps because he was of taller and finer stature; for, according to Nicephorus (hist. 2:37.) St. Paul was very low in size, and much bent; hence St. Chrysostom says of him, tricubitalis est, et coelos transcendit, though not more than three cubits high, he yet transcends the heavens, and hence for his eloquence, he was called Mercury. Jupiter was said to take Mercury with him, as may be seen in Amphitryone Plauti.
14:12
Garlands. These might be for the victims, as they generally were crowned, or had gilded horns. Victima labe carens, praestantissima forma, Sistitur ante aras, vittis praesignis et auro.---Ovid.
Pliny
Or they might be for the two pretended gods, as it was usual to crown their statues. (Pliny, lib. xvi. Acts 4.)
Virgil
The priests likewise themselves, who sacrificed, wore crowns. (Virgil, Aeneid ii.)
14:14
We also are mortals. The enraptured people wished to pay divine homage, thoein, to the apostles, and therefore they indignantly reject the proffered honours. The Catholic Church has but one external sacrifice, and this she offereth to God only, and "neither to Peter nor to Paul, saith St. Augustine, though the priest that sacrificeth, standeth over their bodies, and offereth in their memories." (lib. viii. de Civit. Dei. Acts 27.)
14:15
Witham
Suffered all nations to walk in their own way. Literally, dismissed all nations, suffering them to run on in their idolatry, and other sins, not favouring them with a written law, as he did the Jews, etc. (Witham)
14:16
Witham
He left not himself without testimony. Inasmuch as the Gentiles had always the light of reason, and such lights, that by the created things of this world, and from the visible effects of God's providence, they might have come to the knowledge of the true God, the creator of all things. See Romans 1. (Witham)
Menochius
God did not leave himself without testimony among the Gentiles. He did not leave them without the means of discovering the way which led to him. They had the law of nature engraved in their hearts, the knowledge of good and evil, etc. (Menochius)
Therefore they were inexcusable, if they did not know him. The invisible things of God, his eternal divinity might have been known to them from the consideration of the visible creation. (Romans 1:20.)
14:21
Denis the Carthusian
Through many tribulations. Our daily offences require the paternal chastisement of the Almighty. The concupiscence of the flesh too, which wills against the spirit, must be subdued by punishment. Woe then to you, lovers of this world, who wish to pass your lives without tribulation, enemies of the cross. Senseless creatures, is the disciple above his master? Did it not become Christ first to suffer, and thus to enter into his glory? and shall we pretend to enter by any other means? etc. (Denis the Carthusian)
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Witham
When they had ordained for them priests.[Ver. 22. Cum constituissent presbyteros, cheirotonesantes presbuterous. Mr. Bois on this verse: Si usum loquendi potius quam syllabas ipsas, quibus inhaerere saepè parum tutum est, respicias, cheirotonein, nihil aliud declarat, quam constituere, creare, ordinare. See Mr. Legh, in thesauro linguae graecae.] The Protestant translation, following the grammatical etymology of the Greek word presbyter, always puts elders. Yet they of the Church of England allow, and maintain, that by this Greek word in this, and many other places, are signified the ministers of God, known by the name of bishops or priests, according to the ecclesiastical use of the same word. It is evident that here are not meant elders, as to age and years. Nay, though we adhere to the grammatical signification, we should rather translate priests, since the English word priest, as well as the French word prêtre, come from presbyter. But of this word more hereafter. We may also take notice, that the Calvinists here translate, ordained by election, pretending by the derivation of the Greek word, that church ministers were only chosen, and deputed by the votes and suffrages of people; and not by any ordination, or consecration by a bishop; nor by any character or sacrament of order. But their argument from this Greek word is frivolous, and groundless, as hath been shewn by Mr. Bois on this verse, by Mr. Legh in his Critica Sacra, etc. (Witham)
Bristow
We see from this text, 1st, that Sts. Paul and Barnabas were bishops, having authority to confer holy orders: 2nd. that there was even then a difference betwixt bishops and priests, though the name in the primitive Church was often used indifferently; 3rd. that fasting and praying were constant preparatives for holy orders. (Bristow)
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Bible de Vence
This Antioch was a sea-port in Pamphylia. (Bible de Vence)
14:25
Witham
From whence they had been delivered, up to their ministry, and their apostolical mission by the grace of God; that is, where they had been first chosen by the direction of the Spirit of God, ordained priests and bishops, and had received power, and graces to discharge their offices of apostles. (Witham)
14:27
Calmet
No little time. It is not precisely known how long he remained there, nor what he did. St. Luke relates nothing of what happened from the 46th year of Christ to the 51st [from A.D. 46 to A.D. 51], in which the Council of Jerusalem was held. It is probable St. Paul spent that time carrying the gospel among the neighbouring provinces. (Calmet)
14:12
12. They vvould sacrifice.) This loe is the diuine vvorship, consisting in external sacrifice, and in acknovvledging the parties vvorshipped to be gods Aug. li. 10. de Ciu. Dei. •. 1. vvhich may be done to no man nor creature, 〈◊〉. and therfore the Apostles refuse it vvith al possible diligence, and al the Angels and Saincts in heauen refuse that adoration by sacrifice. The Catholike Church suffereth no Priest nor other so to vvorship any Sainct in heauen or earth. She hath but one external Sacrifice, vvhich is in the holy Masse, of Christs body and bloud: Aug. li. 8. de Ciu. 6. 27. that she offereth to God alone, and neither to Peter nor to Paul (saith S. Augustine) though the Priest that sacrificeth standeth ouer their bodies, and offereth in their memories. Dulta. But other kindes of honours and dueties, inferior vvithout al comparison (hovv great so euer they be) to this, vve do, as the Scriptures and Nature teache vs, to al Superiors in heauen and earth, according to the degrees of grace, honour, and blessednes that God hath called them vnto, from our B. Ladie Christs ovvne mother, to the lest seruant he hath in the vvorld, for vvhich the Heretikes vvould neuer accuse Christian people of Idolatrie, if they had either grace, learning, faith, or natural affection.
••. Had ordained.) The Heretikes, to make the vvorld beleeue that al Priests ought to be chosen by the voices of the people, 〈Greek〉 and that they neede no other Ordering or Consecration by Bishops, pressing the profane vse of the Greeke vvord more then the very natural signification requireth and Ecclesiastical vse beareth, Heretical translation against holy orders. translate thus, Ordained by election. Vvhereas in deede this vvord in Scripture signifieth, 〈Greek〉. Ordering by imposition of hands, as is plaine by other vvordes equiualent, Act. 6, 13. 1 Tim. 4. •. 2 Tim. 1. Vvhere the Ordering of Deacons, Priests, and others is called Imposition of hands: not of the people, but of the Apostles. And this to be the Ecclesiastical vse of the vvord, Hiero. in 11. Esa. appeareth by S. Hierom saying (as is before alleaged) that 〈Greek〉 i• the Ordering of Clerkes or Clergie men by praier of voice and imposition of hand.
••. Priests.) Heretical trāslation against Priesthod. Euen so here also, as before, fleing from the proper, apt, knovven, vvord & vvhich is most precisely correspondent to the very Greeke in our tongue and al nations, they translate for Priest, Elder, that is, for a calling of Office, a vvord of age: for a terme of art and by consent of al the Church and Apostolike authoritie and Fathers, appropriated to holy Order, a vulgar, common, and profane terme: Vvith as litle grace as if they should translate Pontificem, a bridgemaker, the Maior of London, the Bigger of London. And thus you see vvithin three vvordes compasse they flee guilefully from the Latin to the Greeke, and againe guilefully from the Greeke to the vulgar English. Such corruption of Scriptures their hatred of Priesthod driueth them vnto. If they had translated it so vvhen the Scriptures vvere first vvritten, (at vvhich time the vvord vvas but nevvly receiued into the special and Ecclesiastical signification, and vvhen it vvas yet taken sometimes in common profane sort, as 1 Tim. 5. or there only vvhere our aūcient Latin version turneth Presbyter into Senior, because the vvord vvas not yet vvholy and only appropriated to holy Orders, as aftervvard by vse of many hundred yeres it vvas and is) their dealing might haue had some colour of honestie and plainesse, vvhich novv can not be but of plaine falshod and corruption, and that of further purpose then the simple can see. Vvhich is to take avvay the office of Sacrificing and other functions of Priests, proper in the nevv Testamēt to such as the Apostles often, and the posteritle in maner altogether call Priests, Presbyteros. Vvhich vvord doth so certainely imply the authoritie of sacrificing, If Sa⸢ce⸣rdos. be a Priest, much more Presbyter. that it is by vse made also the onely English of Sacerdos, the Aduersaries them selues as vvel as vve, so translating it in al the old and nevv Testament: though they can not be ignorant that Priest commeth of Presbyter, and not of Sacerdos: and that antiquitie for no other cause applied the signification of Presbyter to Sacerdos, but to shevv that Presbyter is in the nevv Lavv, that vvhich Sacerdos vvas in the old: the Apostles abstaining from this and other like old names at the first, and rather vsing the vvordes, Bishops, Pastors, and Priests, because they might be distinguished from the Gouernours and sacrificers of Aarons order, vvho as yet in the Apostles time did their old functions still in the Temple. And this to be true, and that to be a Priest, is to be a man appointed to sacrifice, the Heretikes them selues calling Sacerdos alvvaies a Priest, must needes be driuen to confesse. Presbyter. Although their folly is therein notorious, to apply vvillngly the vvord Priest to Sacerdos, and to take it from Presbyter vvhereof it is properly deriued, Priest. not only in English, but in other languages both french and Italian. Preb•re. Vvhich is to take avvay the name that the Apostles and fathers gaue to the Priests of the Church, Preti. & to giue it vvholy & onely to the order of Aaron, vvhich neuer had it before our Priesthod began. Neuer did there Heretikes stand so much vpon doubtful deriuations and descant of vvordes as these Protestants do, and yet neuer men behaued them selues more fondly in the same: as vvhosoeuer marketh the distinction of their Elders, Ministers, Deacons, and such like, shal perceiue.
〈Greek〉
14:16
The Heathen might by the daily benefites of God haue knovven him at the least to haue beene their Creatour and only Lord, though the mysterie of our Redemption vvere not opened to them.
14:18
Concordance 2. Cor. 11, 25.
14:22
Vve see by this, first that SS. Paul & Barnabas vvere Bishops, hauing here authoritie to giue holy Orders: secondly, that there vvas euen then a difference betwixt Bishops and Priests, though the name in the primitiue Church vvas often vsed indifferently: lastly, that alvvaies fasting & praying were preparatiues to the giuing of holy Orders.
14:25
Concordance Act, 13, 2.
14:1
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
“And it came to pass in Iconium, that they went both together into the synagogue of the Jews.” (
14:2
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… “So that,” it says, “a great multitude both of Jews and Greeks believed.” For it is likely they discoursed as to Greeks also. “But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 37
… But from this (flight) two things resulted: both the rage of those (Jews) was quenched, and the preaching spread. But in terms befitting their disorderly conduct, he says, “Agitating the multitude.” ( β ) Just what was done at Iconium—that they may have the additional condemnation of destroying others besides themselves. (
14:3
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… Then why did the Apostles not go forth thence? Why, they were not driven away, only attacked. “Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands.” (
14:4
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… or rather, of their boldness indeed their own hearty good-will was the cause—therefore it is that for a long while they work no signs—while the conversion of the hearers was (the effect) of the signs, though their boldness also contributed somewhat. “But the multitude of the city was divided: and part held with the Jews, and part with the Apostles.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… x. 34 .) “And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, they were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: and there they preached the Gospel.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… “Who witnessed,” it is said, “before Pontius Pilate.” ( 1 Tim. vi. 13 .) Then the boldness—“and granted signs and wonders to be done by their hands.” Here he speaks it as concerning their own nation. “And the multitude of the city,” etc. ( v. 4, 5 .) Accordingly they did not wait for it, but saw the intention of attacking them,
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… 5–7 .) Again, as if they purposely wished to extend the preaching after it was increased, they once more sent them out. See on all occasions the persecutions working great good, and defeating the persecutors, and making the persecuted illustrious. For having come to Lystra, he works a great miracle, by raising the lame man.
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 32
… for he shook off from his hand, unhurt, the biting viper; and the cripple stood upright on his feet at the apostle’s word, and his strength was at once restored.
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Tertullian † AD 220 The Prescription Against Heretics 40
… Suppose now we revolve in our minds the superstitions of Numa Pompilius, and consider his priestly offices and badges and privileges, his sacrificial services, too, and the instruments and vessels of the sacrifices themselves, and the curious rites of his expiations and vows: is it not clear to us that the devil imitated the well-known
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… And yet in the case of the others, it was the reverse: for first receiving healing in their bodies, they were then taken in hand for cure of their souls, but this man not so. It seems to me, that Paul saw into his soul. “And he leaped,” it says, “and walked.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… 16 )—but wherefore He suffered them, this he does not say, for at present he keeps to the matter of immediate importance, nowhere bringing in the name of Christ. Observe, he does not wish to swell the accusation against them, but
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St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… But the men of the present day, if they were all collected in one place, would not be able, with infinite prayers and tears, to do the wonders that once were done by the handkerchief of St. Paul. He too by his prayers raised the dead, and wrought such other miracles, that he was held to be a god by heathen;
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 10.7
… and thine often infirmities.” And again, of another he saith, “But Trophimus I have left at Miletus sick.” And writing to the Philippians, he said, “Epaphroditus was sick nigh unto death.” For if, when this was the case, they accounted them to be gods, and prepared to do sacrifice unto them, saying, “The gods are come down to us in the likeness of men;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.” ( v. 5, 6 .) They expected him, it says, to fall down dead: and again, having seen that nothing of the kind happened to him, they said, He is a god. Again (viz. as in
St Jerome † AD 420 Against Vigilantius 5
5. Madman, who in the world ever adored the martyrs? who ever thought man was God? Did not
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St Justin Martyr † AD 165 The First Apology epistle-of-marcus-aurelius-to
… And I command this my edict to be published in the Forum of Trajan, in order that it may be read. The prefect Vitrasius Pollio will see that it be transmitted to all the provinces round about, and that no one who wishes to make use of or to possess it be hindered from obtaining a copy from the document I now publish.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans the-argument
… ( 1 Cor. xv. 10 .) And this I constantly affirm, not only from his Epistles, but also from the Acts. For if there were anywhere a season for oratory, to him men everywhere gave place. Wherefore also he was thought by the unbelievers to be Mercurius, because he took the lead in speech. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
… ii. 30 .) And besides he does not even appear to have accepted the offerings. For he [the king] said (as it is written) that they should offer sacrifice, but it did not appear that the act followed. But there [at Lystra] they carried it even to sacrificing the bulls, and “they called” the one “Jupiter and” the other “Mercurius.” (
… These are the things which Palut taught us, with whom thy venerable self was acquainted; and thou knowest that Palut was the disciple of Addæus the apostle. Abgar the king also, who was older than this Abgar, who himself worshippeth idols as well as thou, he too believed in the King Christ, the Son of Him whom thou callest Lord of all the gods.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 42
… Observe the testimonies borne to the Apostles by their enemies, that they overthrew their worship. There (at Lystra) they brought “garlands and oxen.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 35
… But not so the Apostles: that they were pure from vainglory, they showed by their doings: in that, when some were calling them Gods and were ready to sacrifice-unto them oxen with garlands, they did not merely just forbid what was doing, but they even rent their clothes. (
St John Chrysostom † AD 407 Homilies on Second Corinthians 3
… but that which had no reference to them, his going, namely, from them into Judæa, he doth not add definitely. When however he had been proved wrong , he afterwards says here boldly, “toward Judæa.” And this too befel for good, lest any among them should conceive of them (the Apostles,
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… But not so the men here: no, just the contrary. Hear how they speak on the occasion of the lame man’s cure. “Ye men of Israel, why look ye so earnestly on us, as though by our own power or holiness we had made him to walk? ( ch. iii. 12 .) We also are men of like passions with you. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… This is what Christ said: “My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized.” ( Mark x. 39 .) ( b ) “And he killed James the brother of John.” ( v. 2 .) For there was also another James, the brother of the Lord: therefore to distinguish him, he says, “The brother of John.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… But when they saw the garlands, then they went out, and rent their garments, “Which when the Apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We also are men of like passions with you.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
(Recapitulation.) “Which when the Apostles,” etc. (
St John Chrysostom † AD 407 Homilies on Colossians 1
… What then is it? They used to approach God through angels; they held many Jewish and Grecian observances. These things then he is correcting. Wherefore in the very outset he says, “Through the will of God.” So here again he hath used the expression “through.” “And Timothy the brother,” he saith; of course then he too was an Apostle,
St John Chrysostom † AD 407 Homilies on 2 Timothy 10
… We see that the people of Lystra were thus affected in the case of Paul and Barnabas, thinking them to be Gods, when they rent their clothes, and ran in among the people, crying out and saying, “Sirs, why do ye these things? we also are men of like passions with you.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 97.10
… they were not pleased. Did they perchance refuse to be sacrificed to, because they abhorred to be compared to devils? No, but because they shuddered at divine honour being paid to men. Their own words show this: it is no guess of ours; for the text of the book goeth on to say how they were moved.
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.9
… who in times past suffered all nations to walk in their own ways, although He left not Himself without witness, performing acts of goodness, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness.”
Tertullian † AD 220 On Repentance 5
… For there is no other thing but contumacy which subverts fear. Since there is no exception which defends from liability to penalty even such as are ignorant of the Lord—because ignorance of God, openly as He is set before men, and comprehensible as He is even on the score of His heavenly benefits, is not possible
St Athanasius of Alexandria † AD 373 Against the Heathen (Contra Gentes) 35
… 3. And I say this not on my own authority, but on the strength of what I learned from men who have spoken of God, among them Paul, who thus writes to the Romans : “for the invisible things of Him since the creation of the world are clearly seen, being understood by the things that are made;” while to the Lycaonians he speaks out and says
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.9
9. Believe then that this Only-begotten Son of God for our sins came down from heaven upon earth, and took upon Him this human nature of like passions
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… And observe their language, how in rebuking it is moderated, alike full of wonder and of rebuke. This above all it was that hindered them, the saying, “Preaching unto you to turn from these vanities unto God.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 10
… let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, “Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?” ( Acts iii. 12 .) Unto
St John Chrysostom † AD 407 Homilies on Philippians 5
… ii. 46 .) Seest thou his humility? seest thou his excellent spirit? seest thou this habit of lowliness? Listen also to the Apostles, saying at one time, "Why fasten ye your eyes on us, as though by our own power or godliness we had made this man to walk? ( Acts iii. 12 .) And again, “We are men of like passions with you.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 3
… He would give up no right of his Master’s: even his own part he ascribed to Him, and assumed nothing to himself, nor claimed for his own the glory which was due to God. Hence in another place we find him exclaiming, “Sirs, why do ye these things to us? we also are men of like passions with you.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
… 12 .) For if, not working by His own power, He did not add what the Apostles said concerning themselves, they will in a manner be more truly wise than He, because they refused the glory. And in another place, “Why do ye these things? We also are men of like passions as you.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
[8.] Here a question arises: Why, you ask, did the Apostles prevent the sacrifices, and rend their clothes, and divert them from their attempt, and say with earnest lamentation, “What are ye doing? we also are men of like passions with you” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… ( b ) For they had learnt that one should study not so much to say somewhat worthy of God, as to say what is profitable for the hearers. ( a ) What then? if He be Maker of all things, why does He not also attend to these things by His Providence?—“Who in times past suffered all nations to walk in their own ways” (
Pope St Leo I the Great † AD 461 Sermons 12
… And yet He left Himself not without witness, doing them good, giving rain from heaven and fruitful seasons, and filling our hearts with food and gladness
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 7.3
… When therefore thou hearest that, “In the beginning God made the heaven and the earth,” run not hastily over the declaration; but traverse in thy mind the breadth of the earth; and reflect how He hath spread out so sumptuous and exquisite a table for us, and provided us with such abundant gladness.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… 16 )—but wherefore He suffered them, this he does not say, for at present he keeps to the matter of immediate importance, nowhere bringing in the name of Christ. Observe, he does not wish to swell the accusation against them, but
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… “Filling,” he says, “with food and gladness.” ( Jer. v. 24 .) With large liberality ( φιλοτιμίας ) the food is given, not merely for a frugal sufficiency, nor stinted by the need. “And saying these things, they scarcely stopped the multitudes” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… “And saying these things, they scarcely stopped the multitudes” ( v. 18 )—indeed by this very thing they gained most admiration—“from sacrificing to them.” Do you observe that this was the point with them to put an end to that madness? “But there came,” it says, “certain Jews from Antioch and Iconium” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 37
… ( ch. xiv. 2, 19 .) This is what Paul says of them: “Forbidding to preach to the Gentiles, to fill up their sins alway, for the wrath is come upon them to the uttermost.” ( 1 Thess. ii. 16 .) Why did he not stay? for if (at Lystra,
St John Chrysostom † AD 407 Homilies on Ephesians 8
… Marvellous, truly marvellous, are these things, and yet not so marvellous as those. “When they had laid many stripes upon him, they cast him into prison.” ( Acts xvi. 23 .) And again; being in bonds, “they were singing hymns unto God.” ( Acts xvi. 25 .) And again; “They stoned him, and dragged him out of the city, supposing that he was dead.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… Having persuaded the multitude”—for it is not likely that all thus reverenced them. In the very city in which they received this reverence, in the same were they thus terribly ill treated. And this also profited the beholders. “Lest any man,” he says, “should think of me above that which he seeth me to be, or that he heareth aught from me.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… And when they had preached the Gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.” (
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St Barnabas † AD 61 The Epistle of Barnabas 7
… [They place the wool among thorns], that any one who wishes to bear it away may find it necessary to suffer much, because the thorn is formidable, and thus obtain it only as the result of suffering. Thus also, says He, “Those who wish to behold Me, and lay hold of My kingdom, must through tribulation and suffering obtain Me.”
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 9
… For what they set before themselves, first and foremost, was to do the work of an evangelist, and to teach the Word of God, in which, confirming the brethren, that they might continue in the faith, they said this also, “that we must out of much tribulation enter into the kingdom of God.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.15
… and not to me only, but unto all them also that love His appearing.” “In that day,” he says, He will give it—not here. Here he fought, in labours, in dangers, in shipwrecks, like a good wrestler; for he knew how that “through much tribulation we must enter into the kingdom of God.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… Do you mark, that it was not by (supernatural) grace that they managed all that they did, but by their own diligence? “Confirming,” it says “the souls of the disciples:” ἐπιστηρίζοντες , “further establishing;” so that they were established, but they added more thereto. “And that we must,” etc. (
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 2
This then does not come to pass from the circumstance that those who injure them are more powerful than they, but because it is so that they must enter into the kingdom. “For through many tribulations,” he says, “we must enter into the kingdom of God.” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.4
… Now this number denotes the period in which, in this age and on this earth, it behoves us to be ruled by Christ in accordance with that painful discipline whereby “God scourgeth,” as it is written, “every son that He receiveth;” and of which also an apostle says that “we must through much tribulation enter into the kingdom of God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.21
… For admirably, when he had said, “Thousands of men rejoicing:” immediately he added, “The Lord is in them.” That we may not wonder why they rejoice, “The Lord is in them.” For through many tribulations we must needs enter into the kingdom of God,
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.38
… For “through much tribulation we must enter into the kingdom of God.” For “strait is the gate and narrow is the way which leadeth unto life, and few there be which find it.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.39
And indeed these things cannot be without heavy labour and trouble. But let us remember the labours of those who went before us; and what we endure will not be hard. For We must through many tribulations enter into the kingdom of God (
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Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 51
… From the loving desire for the Saviour we have been called Christians, as the whole world itself attests, and as the apostles also plainly declare. Yea, further, that best master-builder of His, Paul himself, has laid our foundation, that is, the foundation of the Church and has put us in trust of the law, ordaining ministers, and presbyters,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… 20 .) For the joy indeed and without alloy is this, to suffer aught for Christ’s sake. (i) “And that through much tribulation:” what sort of cheering ( προτροπή ) is this? how did they persuade them, by telling them at the outset of tribulations? Then also another consolation.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… 23 .) Do you mark Paul’s ardor?—Then other consolation: “Commended them,” it says, “to the Lord. And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… “Commended them,” it says, “to the Lord. And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia ( v. 24, 25 ): ( l ) and thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… —“Having yet tarried:” after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. “He sailed for Syria.” Why does he desire again to come to Syria? It was there that “the disciples were ordered to be called Christians” ( ch. xi. 26 ): there, that he had been “commended to the grace of God” (
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St Dionysius of Alexandria † AD 265 Containing Epistles, or Fragments of Epistles 10.6
… for I was absent indeed in the body, as I said, but present in the spirit. And in Cephro indeed a considerable church sojourned with us, composed partly of the brethren who followed us from the city, and partly of those who joined us from Egypt. There, too, did God open to us a door
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… xiii. 2 .) “And when they were come, and had gathered the Church together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles. And there they abode long time with the disciples.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.7
… Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that, through the grace of the Lord Jesus Christ, we shall be saved, even as they. Then all the multitude kept silence;” and to his opinion the Apostle James, and all the elders together, gave consent.
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1. NOW IT CAME TO PASS AT ICONIUM, THAT, etc., THEY SPOKE (that is, they evangelized the faith and law of Christ), SO THAT A GREAT MULTITUDE OF JEWS AND GREEKS (that is, of Gentiles) BELIEVED. Thus St. Chrysostom, volume 3. Iconium. — It is a famous city in Lycaonia near Mount Taurus, concerning which Pliny, book V, chapter XXVII. There is another of the same name: the former is treated here. Among the Greeks converted there, most illustrious was St. Thecla, celebrated by the Fathers with wonderful praises and called Apostolic, and the firstborn of St. Paul. For she, betrothed to a most noble, richest and most handsome young man, as St. Epiphanius says, heresy 78, having heard Paul speaking ardently concerning virginity, abandoned her betrothed and flew to the heavenly castle of Christ the celestial bridegroom, and consecrated herself to him by a vow of virginity; and therefore accused by her mother and betrothed, she constantly endured very many and greatest kinds of torments and overcame them unharmed, namely fires, serpents, lions, bears, bulls, etc., in which Christ stood by her, bearing the face of St. Paul, comforting her. St. Chrysostom relates here, homily 25, that Thecla, in order to gain the favor of the keeper of the prison in which Paul was held confined at Iconium, having distributed her gems and worldly feminine ornaments, gave him the money received from them, so that she might be admitted to a conversation with Paul. "Hear," he says, "of that blessed Thecla, that in order to see Paul, she gave her gold: but you, in order to see Christ, do not give even an obol." St. Jerome adds, epistle to Oceanus, volume IX: "Thecla," he says, "after the trial of her passion at Antioch, is forbidden by Paul to proceed likewise." For, as is found in the Acts of St. Thecla, which Baronius approves, Thecla, freed from torments, desirous of the word, eager for her master, set out for Antioch of Pisidia to Paul: but he himself, lest he give any offense to the Gospel, dismissed her. Most excellently St. Ambrose, book II On Virgins, exhorting them: "Let Thecla," he says, "teach you to be immolated, she who, fleeing the bond of marriage and condemned by the fury of her betrothed, changed even the nature of beasts by the veneration of virginity: for when prepared for wild beasts, since even the glance declined from men, and she offered her very vitals to the savage lion, she brought it about that those who had borne immodest eyes brought them back modest. One could see the beast licking her feet and lying upon the ground, a silent testimony bearing witness that it could not violate the sacred body of the virgin. Therefore the beast adored its prey, and forgetting its own nature, had taken on the nature which men had lost." And St. Zeno, Bishop of Verona, sermon On Fear: "Against Thecla," he says, "the most bitter accuser draws the sword of the tongue, when his servants serve the public laws to him. Cruelty is sharpened by goads into ferocity, and yet it is found milder than men. Lest anything so dire of inhumanity seem to be lacking, sea monsters are also sent forth. The girl is stripped of all her garments, clothed in fire. Among so many instruments of death with a fearful spectator, she treads securely all kinds of terrors. Unharmed as if the world were subdued, from that deadly cage she now goes forth not pitiable but admirable in her funeral attire, bearing away the triumph of a conquered age, she whom all believed would perish from so many torments." And St. Gregory of Nazianzus, in Precepts to Virgins: Who snatched Thecla from death and the peril of flame? / Who bound the strong claws and the rage of beasts? / Virginity, O thing marvelous in every age! / Virginity was able to lull the tawny lions to sleep. Wherefore by Isidore of Pelusium, epistle to Tharasius, and by others, Thecla is called "Protomartyr," because among women she was the first to descend into the theater for the faith of Christ, to overthrow impiety through torments, and to achieve the triumph of faith and virginity. Whence the same Isidore of Pelusium, book I, epistle 160: "Add," he says, "the head of feminine victories and trophies, that is, that Thecla celebrated with all praises, who stands forth as a column of immortal chastity, and who from the midst of the tempest of turbid affections, like a burning torch, reached the harbor immune from all waves." Hence St. Jerome, in the Chronicles, compares the celebrated Melania to Thecla. And St. Gregory of Nyssa, brother of St. Basil, in an epistle to Olympius the monk, asserts that his sister Macrina, on account of her outstanding merit of sanctity, should be called Thecla, and this from a heavenly forewarning. Thecla died at about the age of 90, buried at Seleucia, where, illustrious by miracles, she was once visited by the concourse of all the East. Recorded among the Saints in the Roman Martyrology, she is read on the 23rd of September. Besides others, Basil, Bishop of Seleucia, wrote the Life of St. Thecla around the year of our Lord 450, who attended the Council of Constantinople and Chalcedon, whose Greek exemplar exists at Rome in the Sforza Library, which I recently examined, and which Peter Pantius, Dean of Brussels, translated into the Latin language. In it Basil narrates many things about St. Paul which Luke omitted, such as that Christ stood by Thecla in the form of Paul when she was condemned to the fire, and comforted her and preserved her untouched by the fire: that Paul was imprisoned, scourged, and driven into exile on account of Thecla whom he had converted, and hid with Onesiphorus and his sons in a tomb, and there for many days, abstaining from food, prayed for Thecla condemned to the pyre, who, being freed, came to Paul, and went with him to Antioch, where, exposed to beasts but rescued by God, seeking Paul, was sent by him to Iconium for the purpose of spreading the faith; after she had converted many there and in Seleucia to Christ, after many struggles and miracles, "she did not depart from life, but living, sinking down, entered into the earth, which God in this way willing, opened itself in her favor in that place where, constructed at the table of divine and sacred Liturgy, in a circle shining everywhere with columns and silver, it is established. Whence, as from a channel of her virginal beneficence, flowing copiously there, against all pain and sickness, she sends forth healing fountains of remedies to those in need and asking: so that that place has now become a public office of medicine, and a common place of mercy for the whole world." Thus Basil, whom Baronius praises, In Martyr., on the 23rd of September. The same things are found in Althelm, Metaphrastes and others in the Life of St. Thecla. Not that St. Thecla did not die, but that, like St. John, descending into an underground place destined for her by God, she there rendered her virginal soul dedicated and owed to Christ alone. Basil then adds a second book on the Miracles of St. Thecla. In a similar way God prepared and adorned a tomb, indeed a mausoleum, for Moses on Mount Nebo, for St. Clement in the sea, for St. Catherine on Sinai, for St. Agatha and others through angels. Finally, Basil also calls St. Thecla a Protomartyr, because she suffered martyrdom many times first, although God miraculously preserved her from death. He calls her likewise an Apostle, because she disseminated the faith of Christ. She was the leader and first of virgins. St. Paul was the teacher and instigator of all these things, who also gave this to St. Thecla departing and asking from him the last admonition of sanctity and perfection: "Your reasons are well, O virgin. In all things the strength of faith has excelled in you, and you have already surpassed the Apostolic labors and courses, etc. Go therefore, and teach the word, and complete the Evangelical course, and come to share in my labor for Christ. For Christ chose you through my work, that he might also promote you to the Apostolic office, and commit to you some city not yet imbued with the precepts of Christian religion. For your talents also must be multiplied." These and more things Basil says, who adds that Thecla went to Seleucia, converted many there, and finally rested in peace there. Wherefore St. Chrysostom, praising St. Thecla, calls her, on account of so many and such great struggles bravely overcome, "a great martyrdom before the victory of martyrdom." At Iconium also Paul converted St. Tryphena and Tryphosa, whom he therefore greets and praises, because they labor in the Lord, namely in promoting Christian faith and piety, Rom. xvi, 12; concerning whom in the Roman Martyrology, on the 20th of November, we read thus: "At Iconium in Lycaonia, the holy women Tryphena and Tryphosa, who through the preaching and example of St. Paul and Thecla made great progress in Christian discipline:" concerning whom more things are found in the acts of St. Thecla.
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2. THEY STIRRED UP WRATH (ἐκάκωσαν, that is, filled with malignity, made evil, that is, malevolent, averse, offended, wrathful) AGAINST THE BRETHREN,—that is, Christians, especially the Apostles, as if they were innovators and disturbers of the Commonwealth, introducing a new crucified God and his new faith and religion. Some Greek codices, according to Bede, and Latin manuscripts add: "But God made peace," as if to say, God dispersed this malignity and malevolence and converted it into benevolence, and made the Gentiles kind and benevolent toward the Apostles, according to that saying, Prov. xvi, 7: "When the ways of a man shall please the Lord, he will convert even his enemies to peace." The same thing is experienced today by all pious men, especially those who are Apostolic and who gain souls for God. The same thing was experienced by St. Teresa in spreading her Order, and she said she had found that those monasteries were most useful which had sustained the most contradiction and persecution at the beginning. Wherefore no one ought to lose heart when hatreds arise at the beginning of great works: for this is indeed a clear sign of the fruit to follow; just as harsh winter and snows are a sign, indeed a cause, of abundant crops and harvest to follow.
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3. THEREFORE THEY REMAINED A LONG TIME. — The word "therefore" refers to the first verse, even if remote, namely "that a great multitude both of the Jews and of the Greeks believed:" for this cause, namely the abundant conversion, caused Paul and Barnabas to remain there a long time. Or certainly it refers to what is in some Greek manuscripts: "And God gave peace." For peace allowed the Apostles to dwell there and to evangelize with confidence. Finally you may refer this to the immediately preceding matters in this sense, as if to say: Because the Jews had turned away the minds of the Gentiles from Paul and Barnabas, for this reason they themselves remained there a long time, so that by their patience, constancy, holiness, zeal and miracles they might convert them to themselves and to Christ. Whence also follows, verse 4: "And the multitude of the city was divided," etc. ACTING CONFIDENTLY IN THE LORD, — confidently, freely and fearlessly evangelizing the word of the Lord: for this is παρρησία, of which I spoke, chapter IV, verse 29; "in the Lord," that is in the business of the Lord, namely in propagating the Gospel of Christ; or "in the Lord," that is by the aid of the Lord. See canon 25 on St. Paul. THE WORD OF HIS GRACE. — The Gospel is called "the word of grace," here and chapter xx, verses 24 and 32: first, because it announces and brings the greatest grace; namely the friendship of God, justice, salvation and eternal life; second, because its doctrine and precepts are gracious, namely pleasant, sweet and efficacious, which bend, soften and incline even hard and savage minds.
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4. WAS DIVIDED, — ἐσχίσθη, that is was split, divided by schism and separated. WITH THE APOSTLES — Paul and Barnabas, who were sent by the Holy Spirit, chapter xiii, verse 2, to evangelize, equally as those twelve first ones by Christ.
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5. THAT THEY MIGHT AFFRONT WITH INSULTS. — The Interpreter translated the Greek ὑβρίσαι better than Pagninus, Erasmus and Vatablus, who render it "that they might use violence"; because the Apostles did not fear insults, hence they attempt violence against them, says Erasmus; but neither did they fear violence, stoning or death, and the Greek ὑβρίσαι properly signifies injury and insult of words, not violence of blows. AND STONE THEM, — as if they were blasphemers.
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6. UNDERSTANDING — The Apostles understood this conspiracy of the Jews and Gentiles against them. Whence the Zurich version renders it, "the matter being understood."
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7. INFIRM IN HIS FEET, — ἀδύνατος, that is impotent, weak, who namely could not stand on his feet, nor walk: whence he sat or lay perpetually. A similar lame man St. Peter healed in a similar manner, chapter III, verse 1.
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8. WHO LOOKED UPON HIM, — ἀτενίσας αὐτῷ, that is when he had fixed his eyes upon him, when with intent and fixed gaze he had looked upon him. AND SEEING THAT HE HAD FAITH TO BE MADE WHOLE. — Namely that he believed the words of Paul, and hoped that he would be healed and cured by him, and silently sought and earnestly begged health from him. "For his desires, the expression of his face, his eyes, his bearing, his attention in listening, sufficiently revealed them," says Bede. Again by the prophetic spirit Paul penetrated into the mind of the lame man, and saw his faith, hope and desire for health. By a similar gift of discernment of spirits St. Hilarion saw the secrets of hearts, as testified by St. Jerome in his Life. The same gift was possessed by St. Anthony, St. Francis, St. Catherine of Siena, St. Ignatius, St. Xavier and others: hence St. Chrysostom infers that the soul of this lame man was healed by faith before his body.
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9. HE SAID WITH A LOUD VOICE, — so that the whole multitude and the lame man, who was at a distance, might hear it, and know that it was not magical muttering and incantation. Again a loud voice was a sign and effect of the great faith and hope with which Paul wrought this miracle. Mystically, he who by evil custom has almost turned malice into nature must be called forth with a loud voice, whose symbol was Lazarus dead four days, whom Christ called forth from the sepulcher with a strong cry and tears, saying: "Lazarus, come forth," John xi, 43. Thus from St. Augustine through Bede. RISE UP. — The Greek, Syriac and some Latin manuscripts add: I say to thee: In the name of the Lord Jesus Christ, rise up, etc. For everywhere the Apostles preached Jesus Christ, and invoking him wrought miracles, so that they might show to the peoples that he himself is the Savior of the world. HE LEAPED UP, — immediately he raised himself on his feet, both from the agility of feet restored to him by Paul, and from joy, according to the oracle of Isaiah xxxv, 6: "Then shall the lame man leap as a hart."
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10. GODS MADE LIKE TO MEN (in Greek ὁμοιωθέντες, that is assimilated, namely assuming the form of man) CAME DOWN TO US. — Just as Christians know from Holy Scripture and Histories that angels often appeared to men in assumed body; so the Gentiles believed the same of their gods. Whence the Poets tell many fables of the descent of Jupiter, Saturn, Mercury and other gods to earth, their loves, battles, deeds and exploits. Moreover, the Gentiles were ignorant of the Son's descent into flesh through hypostatic union, by which He became man. Hence it is clear that Paul and Barnabas breathed forth something more than human and divine in their countenance, voice, manners, and miracles, so that they seemed to be not so much men as angels, indeed gods fallen from heaven. See Eusebius, lib. III of the Preparation for the Gospel, cap. IX. Therefore let an Apostolic man imitate them, so that among men, says St. Chrysostom, he may live as an angel angelically, and imitate the holiness, spirit, beneficence, gentleness and grace of angels. Hence the Apostle, writing to the Galatians, cap. IV, verse 14: "As an angel of God," he says, "you received me, as Jesus Christ." Thus St. Peter was venerated by Cornelius as an angel of God, Acts x, 25. So St. Bernard, St. Dominic, St. Francis were honored by the peoples as men fallen from heaven. See the words in Malachi ii, 7, where the priest is called an angel of the Lord of hosts. Thus also Alexander the Great, though hostile to the Jews, adored Jaddus their High Priest, and granted him all his requests.
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11. AND THEY CALLED BARNABAS JUPITER. — First, because Barnabas was taller in stature and perhaps also in age, says Lyra. But Paul was of small, contracted and bent body. Whence St. Chrysostom says of him, "he is three cubits tall, and transcends the heavens." Nicephorus relates the same, describing the form and figure of Paul, lib. II of the History, cap. XXXVII. Second, because Barnabas, says St. Chrysostom, was beautiful in countenance and jovial, and equally liberal in manners, kind, beneficent; just as Jupiter is said to be from helping, says Varro, as it were the helping father; and the Greeks call him Ζῆνα, because he is the author of life. Whence Cicero, lib. II On the Nature of the Gods: "By the Poets," he says, "he is called the Father of Gods and men, but by our ancestors the Best and Greatest. And indeed best first, that is most beneficent, rather than greatest, because it is greater and certainly more pleasing to benefit all than to have great riches." For nothing is so proper to divinity as to do good: for it is as it were a sea of goods, flowing out to all things, and like the sun illuminating, warming, and making fertile all things everywhere with its rays. Wherefore nothing makes a man so like to God as beneficence toward all. Hence Nazianzen, in the Oration On Care for the Poor: "Be," he says, "a god to the wretched." For this reason the Gentiles crowned Jupiter with a crown of olive, which is always green, rich, beneficent and of much utility. For, as Orpheus sings of him, Jupiter the almighty is first, and last the same. / Jupiter is head and middle: all things are Jupiter's gift. / Jupiter is the foundation of earth, and of starry Olympus. Third, because Barnabas by his appearance and gravity stood silent assisting Paul, and nodded to him as to his messenger and herald, just as Jupiter nods to Mercury and uses him as herald. Whence some think Jupiter is named from the Hebrew Jehova, and by crasis Jova, who spoke through Moses and the Prophets. Certainly Varro thought Jupiter to be the God of the Jews, says St. Augustine, lib. I On the Harmony of the Gospels, cap. XXII. Thus Moses was as it were a god to Pharaoh and Egypt, whose Mercury, that is mouth and interpreter, was Aaron. Hear God speaking to Moses, Exodus vii, 1: "Behold, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet." He adds and explains the manner: "Thou shalt speak to him all things that I command thee, and he shall speak to Pharaoh, that he let the children of Israel go out of his land." BUT PAUL MERCURY, BECAUSE HE HIMSELF WAS THE LEADER OF THE WORD. — Mercury was the son of Jupiter, born of Maia, daughter of Atlas; he was held to be the god of speech and eloquence: he was called Mercury, as it were medicurius, that is running in the middle among men, says Arnobius, and St. Augustine, lib. I of the City of God, cap. XIV, because speech runs in the middle among men. In Greek he is called Ἑρμῆς, Hermes (and that Trismegistus, that is thrice greatest) ἀπὸ τοῦ ἐρεῖν καὶ μηχάνησθαι, because he invented and contrived speech, says Plato in the Cratylus, and Proclus there: or as Phavorinus, ἀπὸ τοῦ εἴρω, that is I announce. Whence also Iris is called, as it were the messenger of the Gods, of heaven and rain. Hence Horace, lib. I of the Odes, ode 10: Mercury, eloquent grandson of Atlas, / Who didst shape the fierce customs of men / Recently born by thy voice, skilled, and in the grace / Of the wrestling school: / Thee I shall sing, great messenger of Jupiter and the Gods, / And parent of the curved lyre. Whence also he presided over merchandise: hence Festus thinks Mercury was named, as it were from care of merchandise, because speech is intermediate between sellers and buyers, by which they bargain and enter into contract. For this reason they also add wings to his head and feet, wishing to signify that speech is borne swiftly through the air: for this reason also he is called a messenger, because all things are announced through speech, says St. Augustine, book VII of the City of God, chapter XIV. Hence secondly, Mercury was called the god of orators, merchants, business, the wrestling school, roads and journeys, their guide: whence they give winged sandals to his feet, and call him winged and swift-footed. Finally, he was called the lord of the heart and discourse, the god of reason and truth. Hence they offered the tongues of victims to Mercury, as witness Homer: thus Pierius, Hieroglyphics, book XXXIII, chapters XI and XIII. Where he adds that Mathematicians teach that the tongue is ruled by the star Mercury; just as the spleen is ruled by Saturn, the liver by Jupiter, the blood by Mars, the heart and brain by the Sun, the kidneys and generative power by Venus, the stomach by the Moon. Thirdly, Cicero, Aristides and others relate that Mercury invented not only letters, but also music and the wrestling school, wrestling and Geometry. Whence by Galen, in the Suasoria, Mercury is called the parent of all arts. For this reason he is said to be the son of Maia and Jupiter, that is, of νοῦ and φρονήσεως, because speech is said to come from mind and prudence; or, as Phornutus says, for this reason he was born of Maia, that is from speculation and inquiry: for μαῖα, that is a midwife, who performs the office of midwifery for those in labour, is so called because by searching and inquiring she brings forth the offspring into the light. They also depicted Mercury as young, because speech does not grow old; and as square, on account of firmness and the strength of true speech. Fourthly, Mercury was the herald, interpreter, crier and messenger of the Gods to men: whence by Orpheus he is called the angel of Jupiter, and by Hesychius εὐάγγελος, because he brings the gospel, that is good news. Hence also he is painted with the caduceus and a wand entwined with two serpents, which had been the beginning of peace for Mercury. For which reason Martial sings of him thus, book VII: Cyllenes, glory of heaven, eloquent minister, / Golden wand green with twisted serpent. But Isidore says: Mercury, he says, holds a wand, which divides serpents, that is poisons: for those who fight and are in discord are calmed by the speech of interpreters. But Virgil, in the fourth book of the Aeneid, sings thus of him: Then he takes the wand: with this he summons souls from Orcus. Whence by Laertius he is called Quaestor of souls, because he receives them after death, as if having power both in heaven and in the underworld. Hence also Nomius, that is lawgiver, because he brings laws; he is called equally χαριοδότης, that is giver of grace. These things Giraldus, Syntagm., book IX, and Pierius, Hieroglyphics, book XXXIII. Finally, there is a proverb, κοινὸς Ἑρμῆς, that is common Mercury, signifying that riches and goods ought to be contributed in common, and that public utility ought to be pursued, concerning which Lucian in the Wishes. Paul therefore is called Mercury: First, because he was not only the interpreter of Barnabas, but also the leader of the word: for eloquence excelled in Barnabas. Secondly, because he was not only eloquent, but also effective in speaking. Whence St. Jerome, Apology to Pammachius, for the book Against Jovinian: "Whenever," he says, "I read the Apostle Paul, I seem to myself not to hear words, but thunders, etc.; wherever you look, there are lightnings." Thirdly, because he was strong in wisdom, and expressed it in words: whence Festus the governor, admiring it, said: "Thou art beside thyself, Paul; much learning doth drive thee to madness," Acts xxvi, 24. Fourthly, because caught up to the third heaven, he appeared as a heavenly orator, and a messenger sent from heaven to men, who, breathing nothing but heavenly things, strove to recall men devoted to Orcus, to make them heavenly and to send them to heaven; and for this reason he dispersed the suggestions of serpents, that is demons, removed wars and disputes, brought in full peace, propagated the law and grace of Christ, and made it common to the whole world.
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12. THE PRIEST OF JUPITER ALSO, WHO (namely Jupiter, as is clear from the Greek, not the priest) WAS BEFORE THE CITY. — That is to say, Who (Jupiter) had his altar and temple in the suburbs, as well as his own priest and sacrificer. Thus the Greek and Syriac. BULLOCKS AND CROWNS, — that is, crowned bullocks. It is a hendiadys, such as that of Virgil, II Georgics, Victori velatum auro vittisque juvencum, that is, veiled with golden fillets. AND CROWNS, — which they placed on the head of the victim, namely the bull, and with these they crowned it, so as to signify that this victim was being offered to Jupiter, who is king of kings. Whence also among the Persians, not only his priests wore crowns on their heads, but also all who were present: indeed they also adorned the temple doors, altars, columns, etc., with garlands and crowns. The Jews did the same after gaining victory, I Maccabees IV, verse 57. The same was done formerly and is still done by Christians. Whence St. Paulinus, in the Nativity III of St. Felix, says: Scatter flowers on the ground, adorn the thresholds with garlands. Furthermore, the crown was originally given to Jupiter alone and to the gods. For the crown is a symbol of absolute perfection, an abundance of goods, kingdom, victory, triumph, happiness and glory, which belongs to God alone. Hear Pliny, lib. XVI, cap. IV: "Formerly no crown was given except to God;" afterwards it was given to heroes also. Whence Pliny adds: "And they say that Liber Pater was the first of all to place a crown of ivy on his head; afterwards those sacrificing in honor of the gods took them up, with the victims crowned at the same time." The same, lib. XII, cap. XIX: "Crowns made of cinnamon interwoven with gold, the Emperor Vespasian was the first of all to dedicate in the Temples of the Capitol and of Peace." Thus Pausanias, in the Eliacae, records that Jupiter made of gold and ivory sat in his seat crowned with olive. See Tertullian, lib. On the Crown of the Soldier. By this example the Samians, because Croesus had been appeased for them by Aesop (as his Life has it), brought crowns to Aesop returning to them, as to some saving deity. Hence Metellus Pius was ridiculed, "who made himself a god in Spain, while he allowed himself, sitting in a sedan chair, to have crowns placed on his head by a lowered statue of Victory, with a contrived sound of thunder, as if on a heavenly head, and thus to be worshipped," says Valerius Maximus, lib. IX, cap. 1, and Macrobius, lib. II Saturn., cap. XIV. They crowned victims, therefore, because to a crowned God nothing but crowned, that is, absolute, select, perfect and excellent things ought to be offered. Whence Ovid, XV Metamorphoses: A victim free from blemish, and of most excellent form / Is placed before the altars, marked with fleece and gold. In the same, lib. I Fasti: Stand crowned bullocks at the full manger. Thus Iphigenia, daughter of Agamemnon, when led crowned to be sacrificed, was crowned, as Euripides testifies in Iphigenia. Plutarch also in Paul Aemilius: "After these, one hundred twenty cattle with gilded horns were led, adorned with mitres and garlands." Moreover, these crowns were often made from that herb or flower which was sacred to the god to whom the sacrifice was made: for instance from ivy, if to Bacchus; from pine, if to Pan; from olive, if to Minerva, etc.; commonly, however, they were from cypress, because this was funereal and an index of death. Whence Prudentius, in the Apology: At the festivals of pontiffs there stood herds of cows to be struck down with axes, and calves bound / With crowns on their foreheads, shaded by the twisted cypress. BEFORE THE GATES. — Tigurina, at the vestibules: for the Greek πυλῶνας signifies both, and the vestibules or atria of houses are at their entrance near the gates. Syriac, at the doors of the atrium, where they were dwelling, namely Paul and Barnabas in the city. The priest of Jupiter, therefore, dwelling outside the city near the temple of Jupiter, did not wish to sacrifice there to Paul and Barnabas, as they were absent and dwelling in the city; but accompanied by a crowd of people with pomp he entered the city, and went to the house into which, after performing the miracle, fleeing human praise, as Cajetan says, the Apostles had withdrawn themselves, and there before the gate he wished to sacrifice to them: which when they saw, they rushed out of the house and prohibited the sacrifice, or rather the sacrilege. WISHED TO SACRIFICE, — both to Mercury and to Jupiter.
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13. THAT WHEN THEY HAD HEARD — namely both the voices of those crying out: "Gods like unto men have come down to us," and the noise and preparation of those wishing to sacrifice to them. For they had the gift of tongues, equally as the other Apostles, and therefore Lycaonians speaking Lycaonian they rightly understood, even if St. Chrysostom appears to deny this. Having Rent Their Garments. — For the Jews were accustomed, hearing blasphemy and sacrilege (which this was, to sacrifice to the Apostles as to gods), in detestation and execration of it, to rend their garments, so that by this sign they might testify that their heart was touched with inmost sorrow and as if torn asunder, and that blasphemy with the blasphemer was worthy to be utterly burst and rent. Wherefore they more frequently rent their garments from the neck along the shoulders even to the breast, where the heart is and the sense of sorrow, as the Hebrews relate in the book of the Mishnah concerning the small volume, chapter III. Aeneas did the same thing, as Virgil relates, Aeneid V: Then pious Aeneas from his shoulders rent his garment, / And called the gods to his aid and stretched forth his palms. THEY LEAPED OUT, — ἐξεπήδησαν, that is, they leaped into the crowd, that they might restrain it; just as a master leaps into a house burning with fire, that he might extinguish it. Morally: Learn here how alien the Apostles were from ambition for honor, and conversely how zealous for the honor of God, so that they might remove it from themselves, and preserve it inviolate to God, as it were a debt and property belonging to Him. See here St. Chrysostom at length discoursing on the praise of humility.
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14. WE ARE MORTAL, MEN LIKE UNTO YOU. — In Greek ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι, that is, we are subject to like passions and evils as you are, we are men: and among these passions and evils, death is the chief. Whence Our [translator] aptly renders it, mortal, as if to say, We are mortal men, not immortal gods; especially since the whole life of man is a course toward death, nay, a perpetual and long sort of death. For, as Gregory says, hom. 37 in Evang.: "That very daily decay of corruption, what is it but a certain prolongation of death?" Hence learn morally, that against pride an efficacious remedy is the remembrance and meditation of death. Thus Solomon in all his glory said, Wis. VII, 1: "For I myself also am a mortal man, like to all," etc. And Antiochus, humbled and smitten by God: "It is just," said he, "to be subject to God, and for a mortal not to think himself equal to God," II Mach. IX, 12. Alexander the Great, as Curtius testifies, in death acknowledged himself a weak and feeble man: "Behold," said he, "I die, whom you falsely said was a god." Constantius the Emperor, entering Rome, showing to Hormisdas the Persian its magnificence, asked what he thought of it? To whom he replied: "In Rome, as elsewhere, men die," as if to say, Death will bury all this magnificence with you, together with your magnificent things. Thus Fulgentius, lib. VII, cap. II. Alphonsus, king of Aragon, being asked, "what thing would make kings and private men, rich and poor, famous and obscure, in short all men equal?" answered: "Ashes." For who, from ashes or human bones dug from the earth, could recognize and say: This was a king, that one a commoner; this one rich, that one poor? Thus the Panormitan, lib. IV De Gestis Alfonsi. For as the philosopher Secundus, being asked by the Emperor Adrian: "What is death?" answered: "Death is eternal sleep, dissolution of bodies, the terror of the rich, the desire of the poor, an inevitable event, an uncertain journey, the thief of man, the father of sleep, the flight of life, the departure of the living, the dissolution of all things." Thus Laertius. Wherefore Musonius, being asked: "Who could best close his final day?" said: "He who always proposed to himself that the last day of life was at hand." Thus Maximus, serm. 36. "For easily does he despise all things, who always thinks that he is about to die," says Jerome to Paulinus. Hence the Egyptians carried a wooden corpse about at a banquet, saying: "Looking upon this, drink and enjoy yourself, such you will be after death," as Herodotus testifies, lib. III. ANNOUNCING TO YOU TO TURN FROM THESE VAIN THINGS (from Jupiter, Mercury and other idols, which are nothing other than vain and false gods) to the one God, living and true. For, as Lactantius says, lib. I De Falsa Religione, cap. XI: "Jupiter was mortal, weak and of no account: for he could have been destroyed both when he was born (by his father Saturn), just as his brother born before him was destroyed; if he had been able to live, he would never have granted empire to a lesser one: but he himself, saved by theft and nourished in secret, was called Ζεύς or Ζῶν, not, as these men think, from the heat of heavenly fire (as if from ἀπὸ τοῦ ζεῖν, that is, to boil, as if he himself were fiery and of fervent substance, as Tertullian thought, lib. I Contra Marc., cap. XIII), or because he is the giver of life, or because he inspires souls in living things: for how could he inspire a soul which he himself receives from elsewhere? but because he was the first of the male children of Saturn to live, hiding in a cave." Whence Seneca in Hercul. furens: What? He who governs the stars, who shakes the clouds, / Did he hide as an infant in a hollowed rock's cave? Lactantius adds Jupiter's lusts, frauds, robberies, etc. Similarly "Mercury, a thief and scoundrel, what did he leave to his reputation except the memory of his frauds? Worthy of heaven indeed, because he taught wrestling, and was the first to invent the lyre," says Lactantius, ibidem, cap. X. Whence Mercury is called by the Poets the god of thieves, thefts, sleep and frauds. See St. Augustine, lib. VII De Civit., cap. IX and seq.
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15. HE SUFFERED THE GENTILES TO WALK IN THEIR OWN WAYS, — to follow their own lusts, errors and false gods; he "suffered" them, not as though he had taken away from them all aid of virtue and truth. For thus they would necessarily have erred and acted impiously, and consequently would not have sinned. For sin is a voluntary evil to such a degree that it is in no way sin if it is not voluntary, as St. Augustine says, in the book On True Religion, chapter XIV. But because he granted them only general and modest supports of grace and faith, reserving the special and great ones for Christ and the law of grace, and this from his secret judgment and good pleasure. Thus the Apostle explains himself, when he adds: "And indeed he left not himself without testimony," etc. And in Romans I, 20, he teaches that the Gentiles were able and ought to have known God from creatures, indeed that many did know him: "For God hath manifested it unto them. For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, his eternal power also and divinity, so that they are inexcusable. Because that, when they knew God, they have not glorified him as God, nor given thanks: therefore," he says, "God delivered them up to the desires of their hearts," etc. See the sayings there, and St. Augustine, epistle 49, chapter II, and St. Prosper, book I On the Calling of the Gentiles, chapters IV, V and following. Calvin impiously and ignorantly applies these things to the Church, as though God had permitted it in like manner to go into errors, until Calvin came, who would dispel them with his light: for Gentilism and Paganism are one thing, and Christianity and the Church are another, which is the house of God, the pillar and ground of the truth, as the Apostle says, I Timothy III, 15, with which Christ promised to remain even to the consummation of the world, Matthew, last chapter, last verse. RAINS, — which make the earth fertile for producing all kinds of fruits. Moreover in Egypt, where it does not rain, God in place of rain gives the Nile, which at fixed times overflowing, makes it most fertile, so that formerly it was called the granary of the Romans. It is memorable what Socrates writes, book I of History, chapter XIV: "When the Gentiles," he says, "affirmed that Serapis was he who introduced the Nile to irrigate the fields of Egypt, for the reason that a certain cubit, that is a measure of the overflowing water, had been carried into the temple of Serapis; the Emperor (Constantine the Great) orders that cubit to be transferred to the Church of Alexandria," as if taking from Serapis the measure of the overflowing Nile, and ascribing it to God, to whom it belonged. "But when the report spread that the Nile would henceforth not overflow because of the anger of Serapis, not only did the river in the following year flow beyond its banks, but it was also made plain in fact that the Nile had been accustomed to flow into the sea not because of such superstitious religion, but because of the decrees of divine providence." Similar is what Sozomen writes, book VII, chapter XX: "When the Emperor Theodosius," he says, "by public edict had abolished the worship of idols, and consequently of the Nile (which the Egyptians worshipped as their god, on account of the fertility of the fields), the Nile then stood at the first degree of overflow more slowly than usual. The Egyptians therefore were indignant that it was not permitted them to sacrifice to the Nile in the customary manner, so as to obtain an overflow from it. But shortly after it swelled and overflowed so beyond the usual manner, that the Egyptians feared lest it would inundate Alexandropolis, which was a part of Libya. Whence in the theatres they exclaimed that the river, like an old man and a fool, had overflowed, and from this many Egyptians, condemning their native superstition, went over to Christianity." SEASONS FRUITFUL. — For in their own seasons succeeding one another, God produces various fruits and crops, by which he removes satiety from man, and sharpens and delights his appetite with perpetual novelty. Thus figs succeed cherries, plums succeed figs, pears succeed plums, apples succeed pears, grapes succeed apples, etc. Whence John of Alba of the Elect, chapter XCXIV, by hypallage thus expounds it: "Giving fruitful seasons," that is, giving fruits in their seasons. See the like, chapter I, 48.
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17. SCARCELY HAD THEY QUIETED THE CROWDS. — No mention is made here of the priest of Jupiter. Whence Dionysius the Carthusian suspects that he, when he heard his Jupiter despised by Paul and called vain, converted his veneration into hatred of Paul, and leaving him went home.
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18. BUT THEY CAME UPON HIM. — They did this out of zeal for Judaism, and hatred of Christianity and of Paul, in order to overthrow him. HAVING PERSUADED THE CROWDS, — that Paul and Barnabas were as it were preachers not of gods, but of demons, and therefore would bring destruction to the city, and ought to be stoned and killed, as at Iconium, as if they were magicians, they had been stoned a little before. Whence certain Greek codices have it thus: "And when they disputed vigorously, they persuaded the crowds to desert from them, saying that they spoke nothing true, but all things falsely." AND STONING PAUL, — λιθάσαντες, that is, when they had stoned Paul. Whence it appears that Paul alone, because he was the leader of the word, was stoned, not Barnabas, and that within the city: for a little after "they dragged him outside the city, thinking him to be dead;" the Syriac version, because they thought him to be dead. For they carried out corpses outside the city, lest they contaminate it, and buried them in the fields. Paul is stoned here, because he himself had previously stoned Stephen: he therefore fittingly suffers what he inflicted on another. But he inflicted it as Saul, he suffers it as Paul. Morally, learn here the fickleness and inconstancy of the crowd: a little before, indeed on the same day, as it seems, they wished to adore Paul as Mercury, soon at the hissing of the Jews, they stone him as a sacrilegist. See what is said in Numbers XI, 4, and XX, 3.
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19. AND WHEN HIS DISCIPLES SURROUNDED HIM, — either to bury him dead, as Cajetan wishes, or to cover him alive and hide him from the Jews: thus Lyra and Hugh. RISING UP. — By a miracle God immediately restored health and strength to Paul, so that he who lay overwhelmed with stones, broken and as if killed, immediately rose up, and the next day went forth to Derbe as if strong and vigorous. Thus Lyra, Dionysius and Lorinus. So St. Sebastian, pierced with arrows and left as if dead, immediately recovered by the power of God, and going to Diocletian rebuked his impious cruelty, as his Acts relate.
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20. AND WHEN THEY HAD PREACHED THE GOSPEL. — Behold, persecution grows, but the spirit and strength of Paul do not diminish, so that immediately more vigorously and boldly in those same places where he had been attacked with stones, he preaches the gospel. Whence St. Gregory, book XXXI of the Morals, chapter XV (or according to another edition, XXV), calls Paul a noble horse of God: "Behold," he says, "he is overwhelmed with stones, and yet is not removed from the word of truth. He can be killed, he cannot be overcome: as if extinguished he is cast outside the city, but on another day within the city he is found an unharmed preacher. O how strong is this infirmity in this man! O how victorious is punishment! O how dominant is patience! He is provoked by rejection to argue, he is raised up by blows to preach salvation, and by punishment he is refreshed to drive away the weariness of labor." Thus St. Abraham the hermit, as St. Ephrem relates in his Life, sent to convert Pagans, fierce and barbarous, was continually mocked, vexed and beaten by them, but rising up stronger and always showing greater love, through this three-year patience, love and constancy he finally converted them. Therefore "do not yield to evils, but go against them more boldly."
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21. FOR THROUGH MANY TRIBULATIONS. — For the cross is appointed by God as the way to paradise, which Christ wished to enter and to go before us. Hence St. Jerome infers, in his letter to Ocean on bearing reproaches: "If," he says, "the entrance to the heavenly kingdom is opened to some through many tribulations, it is surely closed to those who are unwilling to endure even a few." The same, in his first letter to Heliodorus: "You are delicate," he says, "if you wish to rejoice with the world here and afterwards to reign with Christ." Our Thomas Theodidactus (falsely attributed to Gerson) wrote an entire final chapter of the second book of the Imitation of Christ on this matter, filled with golden maxims; and he concludes it with this sentence: "Therefore, all things having been read through and examined, let this be the final conclusion: that through many tribulations we must enter into the kingdom of God." Moreover, Paul said this on the occasion of his persecution, which he continually suffered from the Jews, lest the converted Gentiles, offended by it, should fall away from the faith, especially since it would happen that they suffer similar things for the sake of faith. He therefore forewarns them, so that they might know that many things must be endured for the sake of faith. Note that "it is necessary," that is to say, "It must be done thus; otherwise it cannot be done otherwise." And this for several reasons. First, because God has thus ordained and decreed it; that is to say, by an eternal and irrevocable law of God it has been sanctioned that the way to heaven is tribulation; and from this decree God has excepted no one, but has included all in it: therefore let no one think himself to be excepted from it: whether you will or not, the cross decreed by God from eternity must be borne by you: bear it therefore willingly, lest, if unwillingly, you double your punishment for yourself and lose merit and crown. Second, it is necessary because it is fitting and proper that we should earn so great a kingdom of God by heroic works, doing and suffering many difficult things for God and heaven: for indeed a crown is not given except after the contest. "For the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us." Wherefore John the Abbot said, "The gate of heaven is the endurance of injuries. This," he says, "is the gate of God, through which our fathers entered the city of God with joy through many tribulations and injuries." Thus in the Lives of the Fathers, book III, no. 84, by the author Rufinus. And in no. 85, it is related of another, who asking and saying: "Give me, Father, one thing that I may keep, and be saved through it;" heard: "If you are able to be injured and afflicted with reproaches, and to bear and be silent, this is a great thing and above other commandments." Third, it is necessary because Christ, our head, entered into heaven through the cross: but it is fitting that members be conformed to their head. "For if we suffer with him, we shall also be glorified with him," Romans VIII, 17. Fourth, it is necessary because the Patriarchs, Apostles, Martyrs, Virgins, Anchorites and Saints all without exception entered into heaven by this way: we therefore ought not to enter by a different one. Fifth, it is necessary because by tribulation, as by nitre and lye, sins must be expiated, and the movements of concupiscence must be extinguished and purged. Sixth, it is necessary because this life is full of miseries, temptations, persecutions, etc., which no one can escape. Wherefore Ptolemy, as is found in the preface to the Almagest, among other maxims published this one: "Whoever wishes to remain in the world, let him prepare his heart patient against adversities." And Menander: "It is necessary that a mortal suffer many evils." But Solon to King Croesus, who esteemed himself blessed on account of his great wealth: "O Croesus," he said, "man is a certain grave calamity. Wherefore before death no one should be deemed blessed." Croesus took this ill, but in fact learned that it was true, when captured by Cyrus and condemned to the pyre, he said: "Solon, Solon, how truly you spoke!" Thus Herodotus, book I. Wherefore Seneca, book I On the Happy Life, chapter XV: "To this sacrament," he says, "we are driven, to bear mortal things, nor to be disturbed by those which it is not in our power to prevent. We are born in a kingdom: to obey God is freedom." Seventh, it is necessary because whoever strives for piety has most bitter enemies, namely all demons, the world, the flesh, and often friends, relatives, brothers and parents, who tempt him, vex him, afflict him, according to that saying: "All who will to live piously in Christ Jesus shall suffer persecution," II Timothy III, 12. Eighth, it is necessary because he who has not tasted bitter things did not deserve sweet things: for no one perceives how sweet honey tastes unless he has perceived how bitter gall tastes. Hence Christ "tasted honeycomb after gall," says Tertullian, On the Crown of the Soldier, chapter XIV; for after gall has been tasted, honey tastes most excellent. Thus wine merchants, in order to commend their wines to guests, give them to taste some insipid and sour things. When I was traveling to Rome through Germany, a prudent man gave me this advice: in inns, when the host offers wine to the guest and asks whether it is good, answer that it is good, and praise it: then indeed he will give better and better wine, to show that he abounds in the finest wines. But if you say it is bad and disparage it, the host will always give worse and worse wine, so that you are forced to go back to the first, and say that it was far better. Thus it happened to me. So also God fittingly gives to his elect here the gall and austere wine of tribulation, so that after it honey and the nectar of consolation and the enjoyment of God in heaven may taste better to them. See what is said about the usefulness of tribulation, Genesis XXII, 1, and chapter XXXIII at the end, and chapter XLII, 21; Romans VIII, 17; Daniel XI, 35, and elsewhere. Thus St. Urban the Pontiff, master of St. Cecilia, when Fortunatus and Justinus the presbyters visited him shut up in prison, and weeping said: "Pray for us, most holy Father, because the time of persecution is at hand;" answered: "Do not weep at this, but rather rejoice; for through many tribulations we must enter into the kingdom of God," and shortly after brought to trial he suffered glorious martyrdom in the year of Christ 233. Thus his Acts relate.
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22. AND WHEN THEY HAD ORDAINED FOR THEM PRIESTS BY ELECTION IN EVERY CHURCH. — In Greek χειροτονήσαντες, which Erasmus, Pagninus and the Zurich Bible (and the Syriac hints at) translate, "when by votes they had chosen," or "created for them Priests," as if these Priests were created by laymen, namely by the votes of the people: for χειροτονία is the extension of the hand; for the people were accustomed to cast their vote by raising their hand. This is true in the creation of civil magistrates, but not of ecclesiastical ones: for these are created and ordained not by laymen, but by ecclesiastical persons, namely by Bishops. That this is so is evident first, because τὸ χειροτονήσαντες refers to Paul and Barnabas, not to the people, as is clear to anyone reading the text. Therefore Paul and Barnabas were χειροτονήσαντες, that is extending their hands, or laying their hands upon the Priests, and by this laying on of hands ordaining them by sacred rite, not the people. Secondly, because Paul, in I Timothy IV, verse 14, says: "Neglect not the grace that is in thee, which was given thee by the laying on of the hands of the priesthood," that is the assembly of Priests. Therefore Priests laid on hands upon those being ordained, not laymen. And chapter V, 22: "Lay hands suddenly on no man." And II Timothy I, 6: "I admonish thee that thou stir up the grace of God, which is in thee by the laying on of my hands," not of the people. Thirdly, because χειροτονέω in the New Testament is χειροθεσία, that is laying on of hands, that is sacred Ordination, as is clear from the passages already cited: and this St. Chrysostom teaches expressly, homily 10 on the Epistle I to Timothy; St. Jerome, on chapter LVIII of Isaiah; Theodoret, book I of History, chapter IX, and the Greeks everywhere, who call χειροτονίαν Ordination, in which Bishops do not raise their hands to give a vote, but lay them on in ordaining, so that they consecrate him as Bishop or priest. The same is clear from canon I of the Apostles, and from the Council of Nicaea, which Theodoret cites in the place already mentioned, and from the Council of Laodicea, chapter V. Fourthly, the same is clear from the continuous and immemorial practice of the Church, which constitutes the ministers of the Church through the laying on of the hands of the Bishop, not through the votes of the people; although sometimes Bishops have granted to the people by indulgence the right of electing and presenting those to be ordained, as even now many princes have the right of patronage of presenting Abbots and Bishops: yet in such a way that they do not constitute them, nor ordain them, but offer them to be constituted and ordained to the Pontiff. Fifthly, because thus Christ himself ordained the Apostles as Bishops and Priests, without any vote of the people. And he commanded the Apostles to do the same, not only by his example, but also by his word, saying at the last supper, when he ordained them Priests: "Do this." For Christ instituted the manner of ordaining, equally as of conferring the other Sacraments. PRIESTS, — both the chief, that is Bishops; and the lesser, that is Priests. Bishops therefore are comprehended under the name of Priests, as I said in I Timothy III, verses 1 and 8. AND PRAYED WITH FASTINGS. — This is a hysterologia, for prayer and fasting were premised to the Ordination of Priests, just as it was premised in the Ordination of Paul and Barnabas, in the preceding chapter, verses 2 and 3, and even now it is premised to Ordination, which is therefore done with the preceding fast of the Ember Days. The same is clear from the Greek, where there is no conjunction, etc., but only the aorist προσευξάμενοι, that is after they had prayed, as if to say, When after prayer and fasting they had ordained for them Priests. Moreover Lyra here understands by prayer the sacrifice of the Mass — for in it there is solemn and public prayer, in which therefore the ministers of the Church are accustomed to be ordained. See what is said in the preceding chapter, verses 2 and 3. COMMENDED (namely Paul and Barnabas) THEM (the faithful of Lystra, Iconium, etc., with the Priests whom they had ordained for them) TO THE LORD IN WHOM THEY HAD BELIEVED, — so that he would preserve and advance them in the faith received. Therefore some explain it less correctly in the reverse sense, as if to say, The converted faithful commended Paul and Barnabas to the Lord, so that he would direct and further their journey and preaching, as being "in whom they had believed," that is whose providence they had wholly committed and entrusted themselves to.
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24. ATTALIA. — Vatablus incorrectly reads "Italia." So too the interpreter of the Syriac incorrectly read and translated "Litaleia," when he ought to have read and translated with a different pointing "Latalia," that is "into Italy." For these Apostles were far removed from Italy: nor did Paul come into Italy before the second year of Nero, when he was sent bound to Rome by Festus, Acts XXVII, 4. Therefore those who think otherwise are in error. Attalia is a city and region in Pamphylia: thus Ptolemy, book V, chapter VI, and Strabo, book XIV; or certainly near Pergamum, whose king was Attalus, whence Attalic garments, which were made there. For Attalic work is that in which golden wefts are woven into silk warps: we call it golden cloth. Concerning which Pliny, book III, chapter XLVIII: "The Phrygians invented the art of making needles, and therefore were called Phrygians. Attalus the king invented weaving gold in the same Asia: whence the name Attalic. Babylon especially celebrated weaving diverse colors into pictures and gave it its name. But Alexandria instituted weaving with many threads, which they call polymita; Gaul divided it into squares."
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25. WHENCE THEY WERE DELIVERED TO THE GRACE OF GOD,—namely delivered to the Holy Spirit, asking for them and saying in chapter XIII, 2: "Separate me Saul and Barnabas for the work to which I have assumed them." For the Holy Spirit is the Spirit of grace; who freely and abundantly to his own, especially to preachers, breathes in and supplies whatever gifts of grace are fitting for this ministry. Grace of God therefore here signifies the direction, strengthening, illumination of the Holy Spirit, by which he animated Paul and Barnabas, and inflamed them with his spirit and zeal to evangelize effectively and ardently, and to work miracles by which the Gentiles might be converted. Secondly, "delivered to grace," that is to the gratuitous apostolate and legation to the Gentiles: for apostolate is a great grace. Whence some by hypallage thus expound it: where they were delivered to grace, that is where grace of Ordination and apostolate was delivered to them, that is where they were ordained Bishops, and constituted Apostles by the command of God. Thirdly, grace denotes the favorable prayers of the Antiochene Presbyters and faithful, by which Paul and Barnabas departing to the apostolate were prayed for with all good wishes and all the grace and blessing of God, commending them to God and his mercy and grace. Whence Luke explaining this grace, verse 26, says: "How great things God had done with them:" for God and his grace was as it were the pedagogue and charioteer of Paul. This sense seems most clear, that Paul is said to be delivered to the grace of God by hypallage, that is commended to God, who is the most liberal giver of all grace to Apostolic men. TO THE WORK (to the work of Apostolate) WHICH THEY FULFILLED,—that is faithfully, fully and perfectly they accomplished. Thus Paul commands Timothy, II Timothy IV, 5, saying: "Fulfill thy ministry." And Christ to the angel, that is to the Bishop of Sardis, rebuking says, Apocalypse III, 2: "Be watchful, and strengthen the things that remain, which were about to die; for I find not thy works full before my God." See the things said there. Baronius reckons that Barnabas and Paul in this work of their pilgrimage and apostolate spent five years. For they went out from Antioch to preach in the year of Christ 44, which was the 2nd or 3rd year of the Emperor Claudius, and returned in the year of Christ 49, which was the seventh year of Claudius, and for the greater part the eighth.
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26. AND BECAUSE HE HAD OPENED TO THE GENTILES THE DOOR OF FAITH,—that is he had called the Gentiles through preaching to faith, and through faith and baptism had called and admitted them into his Church and the assembly of the faithful: for the door of the Church is faith and baptism. The door of faith therefore is the preaching of the Gospel and of faith, both external through Paul, and internal through the Holy Spirit, by which the Holy Spirit moves the intellect and will, that it may attend to external preaching and believe it and obey it; for through preaching as it were through the door of the ears, the word of faith and faith enters into the soul, and insinuates and persuades itself to the soul: and conversely the soul enters into faith, submitting itself to it, believing and delivering itself into obedience to God, Christ and his Apostles. Thus morally God opens to the faithful the door of humility, patience, charity, religious and Apostolic life, while he inspires in them pious affections, movements and desires of humility, patience, charity, religious and Apostolic life, according to that which Christ says of his passion and obedience unto the death of the cross, Isaiah cap. L, verse 5: "The Lord God hath opened my ear: and I do not resist; I have not gone backwards."
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27. AND THEY REMAINED NO SMALL TIME WITH THE DISCIPLES—at Antioch. Baronius reckons that Paul and Barnabas, after their return to Antioch, remained for two years, namely in the year of Christ 49 and 50, until the first Council of Jerusalem, which he asserts was celebrated in the year of Christ 51, of which in the following chapter.
Machine translation from the Latin, not reviewed.
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v. 1 factum est autem. Iconii, ut simul introirent, gig similiter, ita recte verli χατὰ τὸ αὐτό contendunt aliqui (B/. cf. Luc. 17,30, Act. 18,2), dum alii simu esse retinendum censent (Beel. Felt. Wendt) et xax τὸ αὐτὸ ea notione habetur 1 Reg. 11,11 LXX; sed prior notio et verbis respondere videtur et satis confirmatur Luc. 17,30 (vulg. secundum haec) et hoc loco melius convenit, ut dicatur eos secundum idem vel similiter i. e. seeundum consuetudinem quam Antiochiae observabant, ingressos esse synagogam. Parum enim refert narrari eos simul introisse in synagogam Iudaeorum et loquerentur ita ut crederet Iudaeorum et Graecorum copiosa multitudo; nomine ᾿Ελλήγων designari proselytos aliqui dicunt (Beel. Felt. Wendt, Salm. forte ait) etiam ideo quia gentiles in v. 2 τὰ ἔθνη nominentur; alii tamen de gentilibus explicant (Chr. Lap. Calm. Weiss). Puto generatim narrari et multos genere Iudaeos et multos genere non-iudaico, alienigenas fidem suscepisse, ut eadem sit oppositio, quae habetur Rom. 1,16, Gal. 3,98. Breviter enim haec perstringuntur, cum iam ex antecedente narratione pateat quem modum observare soliti sint; neque /oqui ad diem sabbati et ad synagogam restringi debebit, verum praedicatio assidua intelligenda erit, quae pariter ex praecedentibus infertur (13,43. 49). Qua ad antecedentia habitudine etiam suadetur illud xarà τὸ αὐτό, uti dixi, explicandum esse de more, ut quid facere soliti sint dicatur; nam graviores illae turbae, de quibus in.v. 9. refertur, non una eorum concione excitatae sunt, et πολὺ «30:5 credentium etiam longius insinuat tempus. Uti 13,545, Iudaei iterum obstacula evangelio obiicere sedulo student;
Quae Antiochiae evenerant, simili modo Iconii contingunt;
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v. 2 qui vero increduli fuerunt Iudaei oi δὲ 226000966 qui non obediebant, fidem enim per obedientiam apostolus describit (cf. Rom. 1,5; 11,31 gr. 15,31 gr. Hebr. 4,18 gr. etc.) ; ea enim captivatur intellectus in obsequium εἰς τὴν ὑπαχοὴν Christi (2 Cor. 10,5), suscitaverunt et ad. iracundiam concitaverunt animas gentium 00versus fratres i. e. Christifideles, ἐχάχωσαν exacerbarunt, uti Ps. 105, 39 LXX; in altero textu archisynagogi et principes Iudaeorum auctores perturbationis et vexationis nominantur, idem in nostro textu postea in v. 5 effertur et fere per se intelligitur Iudaeorum nobiles et auctoritate valentes primas egisse partes. Verum eorum conatus haud multum effecisse, ita uti apostoli non 8 munere impedirentur, colligitur ex v. 3 et explicite statuitur in altero textu : Dominus autem cito dedit pacem (gig) et Beda scribit : quod in graeco sequitur : Deus autem pacem fecit, quidam codices latini minus habent. Sed correctiones romanae ferunt : non subiicias : Deus autem pacem fecit. Contra inimicorum Christi molimina praeclariore modo virtus Dei eminebat
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v. 3 multo igitur tempore μὲν οὖν plerumque hae voces transitioni inserviunt; accuratius ita notio exhibetur, ut μὲν rem praesentem confirmet, οὖν autem conclusionem ex rebus ita comparatis conficiat, ut proprie latinis particulis quidem igitur, sane igitur, profecto igitur respondeat (Klotz, Devar. I p. 125; II p. 663) demorati sunt fiducialiter agentes omni libertate; cf. 13,46 4n Domino ἐπὶ τῷ Κυρίῳ eius scil. ope suffulti, in ipso confidentiam suam collocantes, testimonium perhibente verbo gratiae suae, ipse Dominus verbo, nuntio de gratia sua testimonium perhibebat, evangelium gratiae suae (20,94) confirmabat signis, dante signa et prodigia fieri per manus eorum ; cf. 2,43; 5,12. Proinde impletur promissio Christi Marc. 16,17. 20. Neque tamen oppugnatio Iudaeorum et eorum in reliquos cives actio contra apostolos cessabat
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v. & divisa est autem multitudo civitatis et quidam quidem erant cum Iudaeis, quidam vero cum apostolis, οἱ μὲν, οἱ δὲ, alii — alii. Hoc loco et in v. 13 Paulus et Barnabas dicuntur apostoli; quod nomen alias in Act. iis non inditur, sed prioribus solum Christi apostolis. Unde aliqui volunt haberi hic certum indicium alterius fontis ex quo haec sint deprompta. Id tamen subtilius videtur excogitatum esse. Suppone etenim, noluise scriptorem semper duo illa repetere nomina : Paulus et Barnabas, qualem itaque designationem seliget? nonne illam, quae ei ex 13,4 quam proxime imponitur? nonne eam quam Paulus constanter sibi adscribit , quam ipse Christus loquens ad Paulum insinuat : vade, quoniam ego in nationes longe ἐξαπο- στελῶ σε. Sed cur hoc solum capite? Profecto ante cap. 13 nulla erat eius nominis occasio; 13,& tandem mittuntur 8 Spiritu sancto; dein plerumque de uno Paulo fit mentio; cap. 15 sermo fit de apostolis in Ierusalem, ad quos Paulus mittitur; mox Barnabas a Paulo discessit (15,39); unde uni vel duobus indere nomen apostoli iam non offerebatur necessitas. Quanta cum constantia Iudaei obnixi sint praedicationi excitantes quoque gentes ex iterata persecutione apparet (vide lect. var.)
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v. 5 cum autem factus esset impetus gentilium et Iudaeorum cum principibus suis , ut contumeliis afficerent et lapidarent eos , apostoli de aggressione hac et de eorum proposito ac consilio edocti sese periculo mortis fuga subducunt, conscii opus illud ad quod vocati sint nondum esse impletum, v. 6 inteligentes fieri scil. impetum, ut lapidarentur, confugerunt ad. civitates Lycaoniae, Lystram et Derben. et untversam in circuitu regionem et ibi evangelizantes erant; Lycaoniam a septemtrionibus Galatia, ab ortu Cappadocia, ab occasu Phrygia, a meridie Pisidia et Cilicia terminabant ; Lystra in aquilonari Lycaoniae plaga, Derbe in australi posita erat (Patr.); unde apparet maiorem Lycaoniae partem praedicatione evangelica esse excultam. Lystrenos Galatiae adscribit Plinius (5,842; cf. 5,95 datur et tetrarchia ex Lycaonia qua parte Galatiae contermina est). De situ Lystrae nunc constat inscriptione ibi inventa; erat oppidum situm ab Iconio meridiem versus prope vicum qui Khatun -Serai vocatur, distans ab Iconio 20 millia metrorum nostrorum (Bl.). Derbe in latere Isauriae est proxime adhaerens Cappadociae, ita Strabo (12,6,8 ; 81. 568, al. 853); refertur alteram nominis formam esse Δέλέειαν quod lycaonica in lingua sit iuniperus, 42050066 (Patr. Bl.). — Fortasse eo tempore (vel 14,20) iam fidem didicit a Paulo Timotheus lystrenus (16,2) , quem filium suum carissimum vocat (1 Tim. 1,18; 2 Tim. 2,1) et Gaius derbeus (20,4).
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Unum iam exemplum signorum (v. 3) nobis refertur. Narratio haec de claudo sanato habet aliquam similitudinem cum illa 3,2; uterque claudus ex utero matris dicitur, in utrumque ἀτενίσας apostolus ; uterque sanatus exsilivit et ambulabat. Verum haec tam obvia sunt tamque fere necessaria, ut in unaquaque sanatione claudi reperiantur. Reliqua autem omnia in utraque narratione plane sunt alia. Unde patet frustra aliquos contendere (Baur, Zeller, Overb.) hanc narrationem secundum illam priorem esse confictam , ut Paulo quoque idem miraculum gloriae vertatur, quod in Petri laudem narratum sit. Porro adverte ipsum Paulum profiteri signa et prodigia suae praedicationi adfuisse (Rom. 15,19. 2 Cor. 12,12). Quid igitur cavillandum est, si Lucas unum alterumve ex multis narrat? v. '1 et quidam vir Lystris infirmus pedibus sedebat, ad mendicandum, putant aliqui; ex narratione id non sequitur; potius ex ἤχουεν
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v. 8 innuitur eum constanter sedisse audientem sermones Pauli; iusuper (in D, fl) designatur vir = timens Deum, claudus ex utero matris suae qui nunquam ambulaverat; infirmitas cum epitasi effertur, quo subitanea sanatio praeclarius indicetur; v. 8 Aic audtvit $xovev audiebat, proin frequenter, diutius, Paulum. loquentem , et credidit (gig); qui intuens eum ἀτενίσας et videns quia fidem haberet, ut salvus fieret, attende discrimina ἃ narratione 3,2 : hic audiebat praedicationem evangelii, fide concepta sanatur; apud illum nulla praedicatio, ne cogitatio quidem de sana- - tione!
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v. 9 dizit magna voce, ut alii quoque miraculum statim agnoscentes animos aperirent evangelio, surge super pedes tuos rectus; et ezsilivit et ambulabat axo, περιεπάτει, bene distinguuntur tempora: prae gaudio facit unum saltum et dein perambulat quantum et quo- Secundum complures testes Paulus prolato nomine Iesu sanationem effecit (vide lect. var.). Sed plebis opinio facilius intelligitur ex textu nostro, ubi tacito nomine quasi propria potestate utens iubet claudum surgere;
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v. 10 (uróbae autem cum vidissent quod fecerat Paulus levaverunt vocem suam lycaonice dicentes : dii similes facti hominibus descenderunt ad nos; in magna admiratione, sicut generatim in quovis vehementiore affectu homines nativa sua dialecto uti solent; graeca lingua per Asiam in usu erat, sed praeter eam etiam linguae nativae populares remanebant, uti inscriptiones quoque bilingues lyciae aliaeque testantur (cf. Lassen in Zeitschrift der deutschen morgenl. Gesellschaft 1856 p. 329 seq.); similiter Hieronymus Galatas uti lingua graeca et sua propria affirmat (in Gal. prooem. M. 26,357). De ipsa lingua lycaonica nihil scimus; Lassen. eam opinatur similem linguae Cappadociae, quam linguae Persarum cognatam dicit )1. c. p. 377. 378). Miraculum sanationis eos de virtute divina admonuit; unde deos assumpta specie humana ad se descendisse admirabundi clamant. Vigebat fortasse memoria fabulae de Philemone et Baucide, quae ad Phrygiam ipsa pertinet (Ovidtus, Metam. 8,625) et generatim veteres credebant deos saepius forma humana sese mortalibus ostendisse (varia afferunt Beel. Lap. et praesertim Wetst.). Apostolos linguam lycaonicam non intellexisse, merito ex narratione colligit CÀr. : « Sua voce loquebantur, dicentes : dii etc. ; ideo nihil iis dicebant »; et Patr. bene exponit : « cuarLucas id annotaverit, Lystrenos lycaonice locutos esse ea quae ipse refert, facile sentias causam hanc fuisse, ne quis forte illud miraretur, quod Paulus et Barnabas auditis talibus populi acclamationibus has non statim aversati sint, nec compescere studuerint, sed siverint rem eo progredi, donec hostiae ipsis mactandae adducerentur. Nimirum ipsi cum verba facerent, graeco sermone procul dubio utebantur, lycaonice nesciebant; hinc quid Lystreni acclamarent , intelligere haud potuerunt. Enimvero ut compertum habuere quid ageretur v. 13, illico non : quid Aaec dicitis ? sed : quid haec facitis? exclamarunt ». Ne tibi de dono linguarum in mentem veniat, recole 1 Cor. 15,2 seq. Dum Lystreni istis aliisque exclamationibus suum declararent stuporem, apostoli domum se receperunt (cf. v. 12); Lystreni autem et nomina deorum iis indunt
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v. 11 et vocabant Barnabam Iovem, Paulum vero Mercurium, quoniam ipse erat duz verbi; « opinor autem aspectu venerabilem fuisse Barnabam » (CAr. ἀπὸ τῆς 2056 ἀξιοπρε- πής); ob hoc videlicet eum vocabant Iovem, quia prior eorum esse videretur (Beda). Barnabas erat fortasse corpore procerior, Paulus enim in apocryphis Actis Pauli et Theclae 3 describitur : μιχρὸς τῷ μεγέθει, Ψιλὸς τὴν 232270 etc. lovem autem Mercurius comitari solebat; insuper ratio nominis valida affertur; nam Mercurius est à τοῦ λέγου ἡγεμών (Tamblichus), eum vocat Nonnus γλώσσης )ףס σοφῆς 900-206 φωνῆς; notum est illud Horatii : Mercuri, facunde nepos Atlantis (lib. I od. 10,1; vide plura apud Werst.) Mirantur aliqui plebem de diis cogitasse; potius debuisse cogitare de magis, de daemoniis, et inde quoque fidem narrationis convellere student (Baur, Zeller, Orerb., Wendt). Sed nunc rem videbant a praestigiis magorum plane diversam et eorum artibus longissime superiorem; quare si magicis artificis assueti erant, debebant nunc virtutem agnoscere sublimiorem , infinito intervallo illa superantem. Quare Lucam haec addidisse de suo, quia incertum acceperit rumorem de divina veneratione iis exhibita ( Wendt), dici nequit. Veneraturi igitur deos sacrificium parant
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v. 19 sacerdos quoque | Jovis qui erat ante civitatem τοῦ ἔντος, Iupiter in suburbio templum habebat, unde ipsum numen quod in templo habitans censetur, ante urbem esse dicitur, erat itaque Ζεὺς πρόπυλος (Beel.) et πο- λιοῦχος numen tutelare urbis; quia itaque lovem colebant urbis cu- Stodem et conservatorem, eo facilius in illo miraculo ipsum deum sese sistere cum Mercurio, socio ac praecone, existimare poterant, tauros ac coronas ante ianuas afferens; nam > taurus tibi, summe deorum » (Ovid. Melam. &,755); > ipsae fores et ipsae hostiae et arae, ipsi ministri et sacerdotes eorum coronantur » (Tertull. de corona 10; M. 2,91); ἐπὶ τοὺς πυλῶνας vestibuli scil. aedium in quibus Paulus et Barnabas diversabantur (Lap. Beel. Patr. Feít.); de voce cf. 10,17; 12,13; > πύλαι non sunt nisi oppidorum, palatiorum, similium ; at πυλῶνες cuiusvis domus; pluralis structuram maiorem deno- . tat » (BI.). Intelligi vestibulum domus, patet ex v. 13 exstiterunt, et si iis immolare volebant, profecto non ad alium locum tendebant, sed eo, ubi apostoli erant. Quare non porta urbis (Wendt), multo minus porta templi Iovis ( Wetss) intelligi potest; quomodo enim ante urbem, vel ante templum extra urbem offerrent sacrificium diis quos. in ipsa urbe in aliqua domo praesentes esse credebant? Et quomodo, si alibi offerrent, apostoli statim cognoscerent sibi parari sacrificium? | 0 Advenit itaque sacerdos cum turbis : cum populis volebat sacrificare;
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v. 13 quod ubi audierunt apostoli, 6 haec necessario non statim post miraculum illud facta, sed tempore aliquo interiecto, et redierant iam apostoli in hospitium suum » (B/.); rumor enim debuit | spargi, afferri ad Iovis sacerdotem, victimas, coronas parari; interea etiam audierunt re sibi, cum domi essent nuntiata; nisi enim domi (unc essent, quod agebatur ipsi vidissent (Patr.) vel certe debet supponi ab uno alterove Lystreno apostolis explicatum esse, quid tandem turbae vociferatae essent οἱ quid apparatus sacrificalis sibi vellet, Barnabas et Paulus, ille priore loco, summus scil. deorum exisimatus, conscissis tunicis suis ad declarandum dolorem maximum et indignationem et luctum, pro more Iudaeorum, ezsilierunt 1n turbas, clamantes
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v. 1& et dicentes : viri, quid haec facitis? τί 1. e. διὰ τί 1,11; 26,8 al., et nos morales sumus similes vobis homines ὁμοιοπαθεῖς qui eadem vobiscum patimur, easdem affectiones humanas, defectus , necessitates experimur, annuntiantes vobis ab his vants et inanibus diis, quorum nomina vocibusturbarum celebrantur, omnino averti et converti ad Deum vivum qui fecit coelum et terram et mare et omnia quae in eis sunt, en statim indicant ex opere creationis, ex mundo adspectabili posse cognosci Deum vivum (cf. Rom. 1,19. Sap. 13,1-6). Hisce quam maxime declarant tantum abesse, ut sint ipsi dii, ut veniant ad deos ex mentibus hominum expellendos et ad unum Deum praedicandum, cuius unius potestas ac maiestas eo describitur quia ipse solus cuncta condidit. Atque istum unum Deum velle iam errorem illum aboleri deorum ;
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v. 15 qui in praeteritis generationibus dimisit εἴασεν sivit omnes gentes ingredi vias suas ταῖς ὁδοῖς, passus est eas vivere, agere secundum normas et rationes quas ipsae sibi constituissent; illis enim non ita explicite, uti Iudaeis, Deus suas vias ob oculos posuit; attamen etiatn illis se manifestabat continuo
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v. 16 et quidem χαΐτοι quamquam non sine (estimonio semetipsum reliquit benefaciens de coelo, dans pluvias et tempora fructifera, implens cibo et laetitia corda nostra, ad rem graece : dans vobis, corda vestra; leniter quidem, sed tamen clare iis dicit ignorantiam Dei iis esse culpae vertendam, idololatriam excusatione carere; semper enim iis in ipsa illa providentia qua cuncta administrantur ad fines necessarios et utiles praesto fuisse testimonium Dei de seipso; illos autem oculos huic testificationi noluisse aperire. Quantopere homines illi in admirationem rapti sint miraculo illo, etiam elucet ex
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v. 17 et haec dicentes vix μόλις difficul- . ter, aegre sedaverunt turbas ne sibi immolarent. Summa solum capita orationis tangi probabile est, cum profecto apostolus prosecutus sit quod innuerat in v. 15, nunc iam Deum velle modo aperto omnibus se suasque vias manifestare etc. - Uti Lucas in claudo sanato aliquid nobis refert ex initio praedicationis Lystris facta, ita aliud narrat ex fine eiusdem. Nam ex ipsa narratione liquet id non potuisse evenire nisi longiore spatio temporis; id quod in altera lectione etiam explicite dicitur (vide var. lect.). Solum H?/g. auctorem ad Theophilum adeo stupidum sibi fingit, ut narret statim post sanationem et sacrificium attentatum advenire Iudaeos, qui continuo populo persuadeant, ut Paulum quem modo deum habebant, lapident — sed ubi in textu reperitur illud statim, continuo? Notat Deda : in graeco incipit haec narratio : demorantibus eis et docentibus,
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v. 18 supervenerunt autem quidam ab Antiochia et Iconio Iudaei; ilis non sufficiebat Paulo molestias creasse in suis urbibus (13,50; 14,2. 5); longum suscipiunt iter, ut apostolos persequantur et prohibeant ne gentibus loquantur; tales apostolus quoque describit 1 Thess. 2,15. 16; distat Antiochia a Lystris fere 170 Kilometr. (Felt.) et persuasis turbis — aliqua quae utique probabiliter proferre solebant; vide lect. var. — /lapidantesque Paulum traxerunt extra civitatem existimantes eum mortuum esse ; « vere diaboli filii; non in civitatibus modo suis, sed extra illas hoc faciebant et tanto studio curabant praedicationem de medio tollere, quanto apostoli illam firmare contendebant » (CAr.). Paulum Iudaei impetunt, tamquam valentiorem , quem ut apostatam praecipuo odio habebant. Hac lapidatione sane Paulo in memoriam venit alia lapidatio, in qua ipse olim vestes lapidantium custodierat (8,57). Unus Hilg. non intelligit, quomodo censeri possint Iudaei ita agere in eum qui honoribus divinis a se repulsis annuntiet gentibus unum Deum! Meminit autem apostolus lapidationis 2 Cor. 11,95 et etiam in fine vitae adhuc recordatur persecutionum, passionum, qualia mihi facta sunt Antiochiae, Iconii et Lystris (2 Tim. 3,11). Non sine peculiari Dei ope Paulus mortem effugit. Nam postquam .eum lapidaverunt (λιθάσαντες), eum traxerunt extra civitatem et lapidatione eum in talem redegerunt statum, ut mortuum crederent, unde Paulus, si non iam exstinctus erat lapidatione, dum per urbem traheretur, periculum mortis maximum obibat et eius ad integram sanitatem restitutio miraculo erit attribuenda
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v. 19 circumdantibus autem eum discipulis surgens intravit civitatem , vespere, postquam turbae abierunt (vide lect. var.) et se furori plebis a Iudaeis seductae subducens postera die profectus est cum Barnaba in Derben, ubi cum multo fructu munere suo fungebantur v. 20. De situ non inter omnes constat; sunt qui putent fuisse in loco qui hodie vocatur Losta (Zosta) distans ἃ Lystris fere millia metr. 27 inter orientem et meridiem ab illa urbe (B/.), dum Feit. distantiam 65 millium metr. assignat; plures opiniones invenies in Dictionnaire de la Bible editore Vigou- TOUX 8. V. |
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v. 20 cumque evangelizassent civitati illi et docuissent multos, fecissent multos discipulos, revers: sunt Lystram et Iconium et Antiochiam; quamvis ibi vexationes experti essent, tamen in easdem urbes revertuntur; nam bono fidelium id postulabatur. Poterant quoque confidere quod diuturnitate temporis furor popularis esset sedatus; ope divina freti sine ulla trepidatione id aggrediuntur, quod ad firmiter constituendos coetus fidelium erat necessarium;
Lystrenos reliquit Paulus et dans illis respirandi locum exiit in Derben (CÀr.), ibi diutius versabantur
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v. 21 confirmantes animas discipulorum ezhortantesque ut permanerent in fide; dein explicite inculcant illud, quod ad removendam offensionem plane dicere oportebat : et quoniam per multas tribulationes oportet nos intrare in regnum Dei; id apostolus docebat alias quoque : nam et cum apud vos essemus praedicebamus vobis passuros nos tribulationes; et scitis quod in hoc positi sumus (1 Thess. 3,3. 4). Neque enim est discipulus super magistrum, et si me persecuti sunt et vos persequentur, ait Christus (Ioan. 15, 20). Necesse erat apprime haec Christi effata de sorte suorum fideles docere, ne perturbarentur videntes Deum permittere, ut sui affligerentur, quasi non satis regnum Filii sui protegeret ac promoveret vel ac si Christus non vera polleret potestate ad coercendos hostes. Praeter ampliorem in doctrina institutionem necesse erat constituere qui cultum divinum peragerent et coetum fidelium legitima potestate regerent. Id fecerunt apostoli eligentes et consecrantes presbyteros;
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v. 92 et cum constituissent 1llis per singulas ecclesias presbyteros et orassent cum ieiunationibus , commendaverunt eos Domino, in quem crediderunt, χειροτονήταντες 1. e. postquam elegerunt, vel designarunt (Bl.), χειροτονεῖν proprie est manum estendere, sed adhibetur etiam apud profanos non pro simplici extensione manus, sed pro notione manum extendendo, porrigendo eligendi, dandi suffragium; unde simpliciter significat 60/7096 (cf. Grimm, Lex. Wendt, Bl. Pape, Lex. etc.). Quandoque acatholici verbo notionem attribuebant iubendi populum inire suffragia, dirigendi electionem; verum id plane falsum esse hodie concedunt et probant (cf. Wendt). Qui eligunt, apostoli sunt; si Lucas electionem per suffragia populi indicare voluissent, ipsi populo, non vero Paulo et Barnabae, illud χειροτονεῖν tribuisset (Beel. Patr.). Elegerunt presbyteros!, qui scil. munere absentium apostolorum fungerentur in doctrina, cultu divino, regimine; cf. 20,17. 28. Quomodo vero electionem fecerint, describitur προσευξάμενοι μετὰ νηστειῶν; proin eodem modo, uti 13,3 cum oratione et ieiunio. Proinde sacra electio, ordinatio quae dicitur, intelligenda erit, χειροτονία μετὰ νηστειῶν (Chr. Oec. Theoph. Salm. Lap. Calm. Beel. Patr. Felt.). Quaerunt, quomodo προσευξάμενοι iungatur, δὴ pertineat ad - χειρο- τονήσαντες, vel ad παρέθεντο. Ad utrumque verbum alio in loco refert 04.7 quod utique fieri nequit; ad παρέθεντο pertinere volunt Wenat, Weiss. Αἱ bene advertit 2660. sine copula iungi προσευξάμενοι, > qua structura significatur ea quae hic dicuntur eodem temporis spatio peracta fuisse, ut adeo sensus sit : et quum Paulus et Barnabas novellis Christianis per singulas ecclesias inter preces et ieiunia per impositionem manuum presbyteros creassent, utrisque, et novellis Christianis et sacris ministris recens constitutis valedixerunt commendantes illos Domino ». Et ita esse iungendum patet quoque ex teiunattonibus, quas in electione sacra adhiberi et facile intelligitur et exemplo probatur 13,3; sed ad valedicendum alteri et ad iter instituendum quis adhibebit i ieiunia? in ea occasione convivia instituere hominum consuetudo fert et sana suadet ratio et ipsae sacrae litterae produnt (Iud. 19,5. 8. Act. 1,4). Porro describitur reditus
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v. 23 transeuntesque Pisidiam scil. ab Antiochia Pisidiae 13,15, venerunt in Pamphyliam,
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v. 9& et loquentes verbum Domini in Perge λαλήσαντες postquam locuti sunt; vide 13,13 descenderunt in. Attaliam, in urbem littoralem eiusdem provinciae; urbs nomen habet ab Attalo Philadelpho conditore (Strabo 1&,&,1; al. 667. 983); vocatur hodie Adalia, posita ad ostia Katarrhactis fluvii; ibi quoque praedicasse eos legitur apud aliquos testes (lect. var.);
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v. 25 et inde navigaverunt Antiochiam Syriae 13,1, unde erant traditi gratiae Dei in opus quod compleverunt ; proinde commendati benigno Dei favori, cuius opem et gratiam reliqui implorabant pro opere ipsis commisso, profecti erant ab Antiochia. Iam reduces narrant quantam Dei opem et gratiam experti sint
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v. 26 cum autem venissent et congregassent ecclesiam coetum fidelium, retulerunt quanta fecisset. Deus cum llis, illis assistens, eorum opera utens, Deus erat cum eis 10,38; cf. Matth. 28,20; Marc. 16,20 Domino cooperante, 1 Cor. 3,9 Θεοῦ γάρ ἐσμεν συνεργοί, et quia aperuisset gentibus ianuam fidei; habes ipsa Pauli verba et modum loquendi 1 Cor. 16,9. 2 Cor. 2,19. Col. 4,3. Narrant itaque qualem successum evangelium inter gentes habuerit. Miram hic experitur H:/g. difficultatem : « quomodo id illos narrantes facere potest scriptor, inquit, qui iam 11,18 retulit a coetu fidelium in Ierusalem agnitum esse etiam gentibus dedisse Deum poenitentiam ad vitam; insuper deest notitia de illa centurionis conversione per Petrum facta ». Inde concludit ad alium narrationis fontem. Sed gentiles in Lycaonia assumpsisse evangelium est tamen etiam post 11,18 aliquid novi, quod Antiochiae narrari potuit et quidem nulla mentione facta centurionis, de quo Antiocheni probabilissime nihil sciebant;
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v. 97 morati sunt autem tempus non modicum cum discipulis Antiochiae. Quantum temporis insumptum sit, ex istis loquendi modis adeo indeterminatis (cf. 13,48; 15,3. 6. 90. 2&4. 97) dici nequit. Statuit quidem Patr. a 12,3 usque ad 15,6 spatium annorum quinque et aliquot mensium et conventum hierosolymitanum attribuit anno 47. Certum videtur id solum eum conventum habitum esse anno 17 post Pauli conversionem (cf. Gal. 1,18; 2,1).
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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).
… 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. …
… Paul and Barnabas, on their first missionary journey, having been driven out of Antioch (v.) of Pisidia, visited I. and preached in the synagogue, converting many Jews and Greeks (Acts 14:1-7). But in the face of the ever-growing hostility of the Jews, they had to leave the city to avoid being stoned and took refuge "in the cities of Lycaonia" (Acts 14:6).
… 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 to speak Lycaonian (ibid. 14, 8-12), an ancient Anatolian …
… 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. …
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… Popular fury readily resorted to such a torture (Io. 8, 59; 10, 31, 33; 11, 8; Act. 7, 57 f.; 14, 5, 18; I Cor. 11, 25).
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On the first apostolic journey, Paul and Barnabas, persecuted by the Jews of Iconium and Lystra, took refuge in D. (Acts 14:6, 20), which they evangelized, it seems, without disturbance and with abundant fruit (Acts 14:21). On the second journey Paul and Silas, coming from Syria and Cilicia, visited D. and Lystra …
… Pisidia, visited I. and preached in the synagogue, converting many Jews and Greeks (Acts 14:1-7). But in the face of the ever-growing hostility of the Jews, they had to leave the city to avoid being stoned and took refuge "in the cities of Lycaonia" (Acts 14:6).
… 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 to speak Lycaonian (ibid. 14, 8-12), an ancient Anatolian language, of which some fragments …
Regarded at the time as a dangerous magician, after a brief period of tolerance he was, in a popular uprising, stoned and left for dead, then saved during the night by the faithful (Acts 14:6-21). On the second missionary journey, St. Paul, accompanied by Silas, stopped at L. and took with him, on the good testimony of the brethren, Timothy, a native of the city and converted …
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… received in their hut Zeus and Hermes appearing in human form, were rewarded by being changed into immortal and divine trees (Ovid, Metam., VIII, 621-725), explains the state of mind of the inhabitants in the treatment used toward Paul and Barnabas (Act. 14, 8-12). On the second missionary journey Paul, accompanied by Silas, visited the Churches founded, confirming their firm faith and their continual increase (Act. 16, 1-4).
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"Hermeneutics" calls to mind terms better known in profane and biblical literature: Ἑρμῆς is the herald of the gods who announces the divine counsels and wills, he is the god of eloquence (cf. Acts 14:12); ἑρμηνεύς or ἑρμηνευτής is he who translates and interprets his own or another's language, he is the interpreter of words, signs, dreams, etc. (cf. Lk. 24:27; 1 Cor. 12:10; 14:26-28). …
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Israelite p. (or pagan: Act. 14, 13); instead of the technical ἱερεύς,
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… μὴ εἰδότα τὸν θεόν; I Thess. 4, 6). Men, however, even in paganism could have risen to God from the creatures in which he had manifested himself, and therefore the sin of idolatry was inexcusable (Rom. 1, 19-20). At the Areopagus (Act. 17, 22-28; cf. 14, 16) the Apostle discovers that a deep aspiration toward the one true God is inherent in the cult of the «unknown God». …
14:20
… They departed for Iconium "shaking the dust from their feet against them." But they passed through A. again on their return, reviving and organizing the community hierarchically (Acts 14, 20-23). At the end of his life, Paul (II Tim. 3, 11) recalls the persecutions suffered there; in all likelihood, among these are to be included some of the 5 scourgings and 3 beatings …
14:21
On the first apostolic journey, Paul and Barnabas, persecuted by the Jews of Iconium and Lystra, took refuge in D. (Acts 14:6, 20), which they evangelized, it seems, without disturbance and with abundant fruit (Acts 14:21). On the second journey Paul and Silas, coming from Syria and Cilicia, visited D. and Lystra first (Acts 16:1), Timothy joining them there, having probably already been known at Lystra …
… At Lystra (v.) P. obtained a greater success through his miraculous healing of a lame man; but soon he had to take refuge at Derbe, where he carried out a serene and fruitful activity, but about which little is known (Acts 14:21). From Derbe the missionaries began the return journey, confirming the converts and establishing a certain ecclesiastical hierarchy in the communities. …
14:22
… Their character of exclusivity (B. Lanwer, p. 156; cf. 94, 99, 106) is clear from Lk. 6:24-26 and from other passages of the New Testament (Mt. 10:38; 16:24; Acts 14:22; Rom. 8:17 f.; 1 Cor. 1:26-28; 2 Tim. 3:12): the fortunate of this world will not enjoy the recompense (or "reward") in heaven (Mt. 5:12; 6:1-2, 5; Lk. 6:23), since they have already …
… Thus the "Ave, Gratia plena" (Lk. 1:28) is translated "Ben ti sia, o favorita" and in Acts 14:22, where the Catholic translation has: "Paul and Barnabas, after having ordained presbyters for them with prayers and fastings," D. translates: "And after they had ordained elders for …
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).
… of the tables had been appointed (ibid. 6:1-7), commonly regarded as deacons (cf. S. Bihel, De septem diaconis, in Antonianum, 3 [1928], pp. 129-50). In the Churches founded by St. Paul, deacons are mentioned (Phil. 1:1; I Tim. 3:8), and presbyters (Acts 14:22; 20:17; I Tim. 5:17, 19; Tit. 1:5), to whom the title of bishops is indiscriminately given (Acts 20:28; Tit. 1:7). Even taking into account the heated controversy over whether or not …
… alongside St. James, the Lord's brother (Acts 11:30; 15:2, 4, 6, 22, 23; 16:4; 21:18). In the Churches founded by St. Paul a college of presbyters is regularly established by the Apostle himself for the spiritual government of the Christian community (Acts 14:22; 20:17; 1 Tim. 5:17; Tit. 1:5). Since St. Paul also gives them the name of ἐπίσκοποι (Acts 20:28; Tit. 1:7), from the earliest centuries there has been lively discussion about …
their p. with the imposition of hands (Act. 13, 3; 14, 22),
14:23
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… Therefore they institute the deacons (Acts 6, 1-6) and the presbyters (Acts 14, 23; cf. 15, 4, 6, 22 ff., etc.). …
III. TRANSMISSION OF THE THREE DEGREES. - From the very beginning the Apostles alone, in whom resided the fullness of priestly powers, conferred Ordination on deacons (Acts 6:6), on presbyters (Acts 14:23) and on bishops (I Tim. 4:14; II Tim. 1:6). Timothy and Titus were probably the first disciples of Paul, to whom the Apostle conferred the episcopate, giving them pre-eminence …
… is earlier than that attested by St. Ignatius (the supreme power is not yet entirely in the hands of the local bishops, and the terms "bishop" and "presbyter" turn out to be synonymous), in a period of transition between the initial one (Acts 6, 1-6; 14, 23) and that of the 2nd century (v. DEACON; PRESBYTER).
14:25
Such conceptions are fundamentally erroneous because they are contrary to the evangelical concept of the kingdom of God on earth, in which there will always be sufferings (Mt. 5, 11; Lk. 9, 23; Jn. 15, 20; Acts 14, 25; Rom. 8, 29) and imperfect ones (Mt. 13, 24-30, 47; Lk. 10, 3). The opinion of Chaubaty is to be regarded as a grave error, since it denies what is defined in the Council of …
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. …
14:26
… 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); therefore the solution given by the Apostles assembled for that purpose at Jerusalem was first communicated to A. (Acts 15:2-32). There too we find St. Peter (Gal. 2:11) as …
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.