Paul visits the churches. He is called to preach in Macedonia. He is scourged at Philippi.
Paul hauing for his part visited the Churches of Syria, Cilicia, and Lycaonia, deliuering vnto them vvithal to keepe the Decrees of the Councel: 6 beginneth a nevv iourney, ouer Phrygia, Galatia, Mysia: 8 Yea into Europe also he passeth, admonished by a vision, and commeth into Macedonia, 12 and there he beginneth the Church of the Philippians, vvorking miracles, and suffering persecution.
1And he came to Derbe and Lystra. And behold, there was a certain disciple there named Timothy, the son of a Jewish woman that believed: but his father was a Gentile.Arrivo adunque a Derbe, e a Listra. Ed ecco, che quivi si ritrovava un certo discepolo per nome Timoteo, figliuolo di una donna Giudea fedele, di padre Gentile.AND he came to Derbé and Lystra. And behold, there vvas a certaine disciple there named Timothee, the sonne of a •vvidovv' vvoman that beleeued, of a father a Gentile.Pervenit autem Derben et Lystram. Et ecce discipulus quidam erat ibi nomine Timotheus, filius mulieris Judææ fidelis, patre gentili. 2To this man the brethren that were in Lystra and Iconium gave a good testimony.A lui rendevano buona testimonianza i fratelli, che erano in Lastra, e in Iconio.To this man the brethren that vvere in Lystra and Iconium, gaue a good testimonie.Huic testimonium bonum reddebant qui in Lystris erant et Iconio fratres. 3Him Paul would have to go along with him: and taking him, he circumcised him, because of the Jews who were in those places. For they all knew that his father was a Gentile.Volle Paolo, che questi andasse seco: e presolo lo circoncise per riguardo de' Giudei, che erano in que' luoghi; perché tutti sapevano, che il padre di lui era Gentile.Him Paul vvould haue to goe forth vvith him: and taking him he circumcised him because of the Ievves that vvere in those places. For they al knevv that his father vvas a Gentile.Hunc voluit Paulus secum proficisci: et assumens circumcidit eum propter Judæos qui erant in illis locis. Sciebant enim omnes quod pater ejus erat gentilis. 4And as they passed through the cities, they delivered unto them the decrees for to keep, that were decreed by the apostles and ancients who were at Jerusalem.E passando di città in città raccomandavan di osservare le regole stabilite dagli apostoli, e dai sacerdoti, che erano in Gerusalemme.And vvhen they passed through the cities, they deliuered vnto them to keepe the decrees that vvere decreed of the Apostles and Auncients which were at Hierusalem.Cum autem pertransirent civitates, tradebant eis custodiri dogmata quæ erant decreta ab Apostolis et senioribus qui erant Jerosolymis. 5And the churches were confirmed in faith and increased in number daily.E le chiese si assodavano nella fede, e diventavano ogni giorno più numerose.And the Churches vvere confirmed in faith, and did abound in number daily.Et ecclesiæ quidem confirmabantur fide, et abundabunt numero quotidie. 6And when they had passed through Phrygia and the country of Galatia, they were forbidden by the Holy Ghost to preach the word in Asia.Passata poi la Frigia, e il paese della Galazia, fu loro vietato dallo Spirito Santo di annunziar la parola di Dio nell'Asia.And passing through Phrygia and the countrie of Galatia, they vvere forbidden by the holy Ghost to preach the vvord in Asia.Transeuntes autem Phrygiam et Galatiæ regionem, vetati sunt a Spiritu Sancto loqui verbum Dei in Asia.
7And when they were come into Mysia, they attempted to go into Bithynia: and the Spirit of Jesus suffered them not.Ed essendo giunti nella Misia tentavano di andare nella Bitinia, ma nol permise loro lo Spirito di Gesù.And vvhen they vvere come into Mysia, they attempted to goe into Bithynia: and the Spirit of IESVS permitted them not.Cum venissent autem in Mysiam, tentabant ire in Bithyniam: et non permisit eos Spiritus Jesu. 8And when they had passed through Mysia, they went down to Troas.E traversata la Misia, giunsero a Troade.And vvhen they had passed through Mysia, they vvent dovvne to Troas:Cum autem pertransissent Mysiam, descenderunt Troadem: 9And a vision was shewed to Paul in the night, which was a man of Macedonia standing and beseeching him and saying: Pass over into Macedonia and help us.E fu veduta la notte da Paolo una visione. Un cert'uomo di Macedonia se gli presentava pregandolo, e dicendo: passa nella Macedonia, e ajutaci.and a vision by night vvas shevved to Paul: There vvas a certaine man of Macedónia standing and beseeching him, and saying, passe into Macedónia, and helpe vs.et visio per noctem Paulo ostensa est: vir Macedo quidam erat stans et deprecans eum, et dicens: Transiens in Macedoniam, adjuva nos. 10And as soon as he had seen the vision, immediately we sought to go into Macedonia: being assured that God had called us to preach the gospel to them.E subito che egli ebbe veduta questa visione, cercammo di partire per la Macedonia, accertati, che ci avesse il Signore chiamati ad evangelizzare colà.And as soone as he had seen the vision, forthvvith vve sought to goe into Macedónia, being assured that God had called vs to euāgelize to them.Ut autem visum vidit, statim quæsivimus proficisci in Macedoniam, certi facti quod vocasset nos Deus evangelizare eis. 11And sailing from Troas, we came with a straight course to Samothracia, and the day following to Neapolis.E fatta vela da Troade a dirittura andammo a Samotracia, e il dì seguente a Napoli.And sailing from Troas, vve came vvith a straight course to Samothrácia, and the day folovving to Neapolis:Navigantes autem a Troade, recto cursu venimus Samothraciam, et sequenti die Neapolim: 12And from thence to Philippi, which is the chief city of part of Macedonia, a colony. And we were in this city some days conferring together.E di lì a Filippi, colonia, che è la prima città di quella parte di Macedonia e dimorammo in questa città alcuni giorni.and from thence to Philippi, vvhich is the first citie of the part of Macedonia, a colónia. And vve were in this citie certaine daies, abiding.et inde Philippos, quæ est prima partis Macedoniæ civitas, colonia. Eramus autem in hac urbe diebus aliquot, conferentes.
13And upon the Sabbath day, we went forth without the gate by a river side, where it seemed that there was prayer: and sitting down, we spoke to the women that were assembled.E il giorno di sabato uscimmo fuori di porta vicino al fiume, dove pareva, che fosse l'orazione: e postici a sedere parlavamo alle donne congregate.And vpon the day of the Sabboths, vve vvent forth vvithout the gate beside a riuer, vvhere it seemed that there vvas praier: & sitting vve spake to the vvomen that vvere assembled.Die autem sabbatorum egressi sumus foras portam juxta flumen, ubi videbatur oratio esse: et sedentes loquebamur mulieribus quæ convenerant. 14And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, did hear: whose heart the Lord opened to attend to those things which were said by Paul.E una certa donna per nome Lidia della città di Thiatira, che vendeva la porpora, timorata di Dio, ascoltò: cui il Signore apri il cuore per attendere a quello, che diceva Paolo.And a certaine vvoman named Lydia, a seller of purple of the citie of the Thyatirians, one that vvorshipped God, did heare: vvhose hart our Lord opened to attend to those things vvhich vvere said of Paul.Et quædam mulier nomine Lydia, purpuraria civitatis Thyatirenorum, colens Deum, audivit: cujus Dominus aperuit cor intendere his quæ dicebantur a Paulo. 15And when she was baptized, and her household, she besought us, saying: If you have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us.E battezzata, che fu ella, e la sua famiglia, pregò, dicendo: Se avete giudicato, che io sia fedele al Signore, venite, e fermatevi a casa mia; e ci fe' forza.And vvhen she vvas baptized, and her house, she besought vs, saying: If you haue iudged me to be faithful to our Lord, enter in vnto my house, and tarie. And she constrained vs.Cum autem baptizata esset, et domus ejus, deprecata est, dicens: Si judicastis me fidelem Domino esse, introite in domum meam, et manete. Et coëgit nos. 16And it came to pass, as we went to prayer, a certain girl having a pythonical spirit met us, who brought to her masters much gain by divining.Accadde poi, che andando noi all'orazione, una serva, che aveva lo spirito di Pitone, ci venne incontro. Ella portava molto guadagno a' suoi padroni col fare l'indovina.And it came to passe as vve vvent to praier, a certaine vvenche hauing a Pythónical spirit, mette vs, that brought great gaine to her maisters by diuîning.Factum est autem euntibus nobis ad orationem, puellam quamdam habentem spiritum pythonem obviare nobis, quæ quæstum magnum præstabat dominis suis divinando.
17This same following Paul and us, cried out, saying: These men are the servants of the Most High God, who preach unto you the way of salvation.Costei seguitando Paolo, e noi, gridava: Questi uomini sono servi di Dio altissimo, che annunziano a voi la via della salute.This same folovving Paul and vs, cried saying, These men are the seruants of the high God, vvhich preach vnto you the vvay of saluation.Hæc subsecuta Paulum et nos, clamabat dicens: Isti homines servi Dei excelsi sunt, qui annuntiant vobis viam salutis. 18And this she did many days. But Paul being grieved, turned and said to the spirit: I command thee, in the name of Jesus Christ, to go out from her. And he went out the same hour.Ciò ella faceva per molti giorni. Ma Paolo annojato, rivoltosi disse allo Spirito: Ordino a te nel nome di Gesù Cristo, che esca da costei; e nel medesimo punto se v'andò.And this she did many daies. And Paul being sorie, and turning, said to the spirit, I cōmaund thee in the name of IESVS CHRIST to goe out from her. And he vvent out the same houre.Hoc autem faciebat multis diebus. Dolens autem Paulus, et conversus, spiritui dixit: Præcipio tibi in nomine Jesu Christi exire ab ea. Et exiit eadem hora. 19But her masters, seeing that the hope of their gain was gone, apprehending Paul and Silas, brought them into the market place to the rulers.Ma vedendo i padroni di lei, che se n'era andata la speranza del loro guadagno, presero Paolo, e Sila, e gli condussero nel foro ai decurioni:But her maisters seeing that the hope of their gaine vvas gone, apprehending Paul and Silas, brought them into the market place to the Princes:Videntes autem domini ejus quia exivit spes quæstus eorum, apprehendentes Paulum et Silam, perduxerunt in forum ad principes: 20And presenting them to the magistrates, they said: These men disturb our city, being Jews:E presentatigli ai magistrati, dissero: Questi uomini mettono sossopra la nostra città, essendo Giudei:and presenting them to the magistrates, they said, These men trouble our citie, being Ievves:et offerentes eos magistratibus, dixerunt: Hi homines conturbant civitatem nostram, cum sint Judæi: 21And preach a fashion which it is not lawful for us to receive nor observe, being Romans.E predicano cerimonie, le quali non è lecito a noi di abbracciare, né di praticare essendo noi Romani.and they preach a fashion vvhich it is not lavvful for vs to receiue, nor doe, being Romanes.et annuntiant morem quem non licet nobis suscipere neque facere, cum simus Romani. 22And the people ran together against them: and the magistrates, rending off their clothes, commanded them to be beaten with rods.E insieme la moltitudine insorse contro di essi: e i magistrati, lacerate loro le vesti, ordinarono, che fossero battuti con le verghe.And the people ranne against them: and the magistrates tearing their coates, commaunded them to be beaten vvith roddes.Et cucurrit plebs adversus eos: et magistratus, scissis tunicis eorum, jusserunt eos virgis cædi.
23And when they had laid many stripes upon them, they cast them into prison, charging the gaoler to keep them diligently.E date loro molte battiture li cacciarono in prigione, dando ordine al custode, che facesse buona guardia.And vvhen they had laid many stripes vpon them, they did cast them into prison, commaunding the keeper that he should keepe them diligently.Et cum multas plagas eis imposuissent, miserunt eos in carcerem, præcipientes custodi ut diligenter custodiret eos. 24Who having received such a charge, thrust them into the inner prison and made their feet fast in the stocks.Il quale ricevuto simil comando, li mise nella più profonda segreta, e strinse in ceppi i loro piedi.Vvho vvhen he had receiued such commaundement, cast them into the inner prison, and made their feete fast in the stockes.Qui cum tale præceptum accepisset, misit eos in interiorem carcerem, et pedes eorum strinxit ligno. 25And at midnight, Paul and Silas, praying, praised God. And they that were in prison heard them.E su la mezza notte Paolo, e Sila oravano, cantando laudi a Dio: e i carcerati gli udivano.And at mid-night, Paul and Silas praying, did praise God. And they that vvere in prison, heard them.Media autem nocte Paulus et Silas orantes, laudabant Deum: et audiebant eos qui in custodia erant. 26And suddenly there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened and the bands of all were loosed.Ma a un tratto venne un gran tremuoto, e tale, che si scossero le fondamenta della prigione; e si apriron di subito tutte le porte, e si sciolsero a tutti le catene.But sodenly there vvas made a great earthquake, so that the foundations of the prison vvere shaken. And forthvvith al the doores vvere opened: and the bands of al vvere loosed.Subito vero terræmotus factus est magnus, ita ut moverentur fundamenta carceris. Et statim aperta sunt omnia ostia: et universorum vincula soluta sunt. 27And the keeper of the prison, awakening out of his sleep and seeing the doors of the prison open, drawing his sword, would have killed himself, supposing that the prisoners had been fled.E risvegliatosi il custode della prigione, e vedute aperte le porte della prigione, sguainata la spada, voleva uccidersi, credendo, che i prigioni fossero fuggiti.And the keeper of the prison vvaked out of his sleepe, and seeing the doores of the prison opened, dravving out his svvord, vvould haue killed him self, supposing that the prisoners had been fled.Expergefactus autem custos carceris, et videns januas apertas carceris, evaginato gladio volebat se interficere, æstimans fugisse vinctos.
28But Paul cried with a loud voice, saying: Do thyself no harm, for we all are here.Ma Paolo gridò ad alta voce, dicendo: Non fare a te male alcuno, mentre siam qui tutti quanti.But Paul cried vvith a loud voice, saying, Doe thy self no harme, for vve are al here.Clamavit autem Paulus voce magna, dicens: Nihil tibi mali feceris: universi enim hic sumus. 29Then calling for a light, he went in: and trembling, fell down at the feet of Paul and Silas.E quegli avendo chiesto del lume entrò dentro, e tremante si gittò a' piedi di Paolo, e di Sila.And calling for light, he vvent in, and trembling fel dovvne to Paul and Silas at their feete:Petitoque lumine, introgressus est: et tremefactus procidit Paulo et Silæ ad pedes: 30And bringing them out, he said: Masters, what must I do, that I may be saved?E menatili fuora, disse: Signori, che deggio fare per esser salvo?and bringing them forth, he said, Maisters, vvhat must I doe that I may be saued?et producens eos foras, ait: Domini, quid me oportet facere, ut salvus fiam ? 31But they said: believe in the Lord Jesus: and thou shalt be saved, and thy house.Ed essi dissero: Credi nel Signore Gesù, e sarai salvo tu, e la tua famiglia.But they said, Beleeue in our Lord IESVS: and thou shalt be saued and thy house.At illi dixerunt: Crede in Dominum Jesum, et salvus eris tu, et domus tua. 32And they preached the word of the Lord to him and to all that were in his house.E parlarono della parola del Signore a lui, e a quanti erano nella di lui casa.And they preached the vvord of our Lord to him vvith al that vvere in his house.Et locuti sunt ei verbum Domini cum omnibus qui erant in domo ejus. 33And he, taking them the same hour of the night, washed their stripes: and himself was baptized, and all his house immediately.E presili seco in quella stessa ora di notte, lavò le loro piaghe, e fu battezzato egli, e tutta la sua famiglia immediatamente.And he taking them in the same houre of the night, vvashed their vvounds: and him self vvas baptized and al his house incontinent.Et tollens eos in illa hora noctis, lavit plagas eorum: et baptizatus est ipse, et omnis domus ejus continuo. 34And when he had brought them into his own house, he laid the table for them: and rejoiced with all his house, believing God.E condottigli a casa sua, apparecchiò loro da mangiare, e fece festa dell'avere creduto a Dio con tutti i suoi.And vvhen he had brought them into his ovvne house, he laid the table for them, and reioyced vvith al his house, beleeuing God.Cumque perduxisset eos in domum suam, apposuit eis mensam, et lætatus est cum omni domo sua credens Deo.
35And when the day was come, the magistrates sent the serjeants, saying: Let those men go.E fattosi giorno, i magistrati mandarono i littori a dire: Metti in libertà quegli uomini.And vvhē day vvas come, the magistrates sent the sergeants, saying, Let those men goe.Et cum dies factus esset, miserunt magistratus lictores, dicentes: Dimitte homines illos. 36And the keeper of the prison told these words to Paul: The magistrates have sent to let you go. Now therefore depart. And go in peace.E il custode portò questa nuova a Paolo: I magistrati hanno mandato a liberarvi: or dunque uscite, e andatevene in pace.And the keeper of the prison told these vvordes to Paul, That the magistrates haue sent that you should be let goe novv therfore departing, goe ye in peace.Nuntiavit autem custos carceris verba hæc Paulo: Quia miserunt magistratus ut dimittamini: nunc igitur exeuntes, ite in pace. 37But Paul said to them: They have beaten us publicly, uncondemned, men that are Romans, and have cast us into prison. And now do they thrust us out privately? Not so: but let them come.Ma Paolo disse loro: Ci hanno battuti pubblicamente, senza che fossimo condannati. Romani, come siamo, messi in prigione, e ora nascostamente ci mandan via? Non sarà così: ma vengano,But Paul said to them: Being vvhipped openly, vncōdemned, men that are Romanes, they haue cast vs into prison: & novv do they send vs out secretly? Not so, but let them come, & let vs out them selues.Paulus autem dixit eis: Cæsos nos publice, indemnatos homines Romanos, miserunt in carcerem: et nunc occulte nos ejiciunt ? Non ita: sed veniant, 38And let us out themselves. And the serjeants told these words to the magistrates. And they were afraid: hearing that they were Romans.Ed eglino ci traggan fuora. Riferirono i littori queste parole a' magistrati, i quali sentendo, che erano romani, ebber paura:And the sergeants reported these wordes to the magistrates. And they vvere afraid hearing that they vvere Romanes:et ipsi nos ejiciant. Nuntiaverunt autem magistratibus lictores verba hæc. Timueruntque audito quod Romani essent: 39And coming, they besought them: and bringing them out, they desired them to depart out of the city.E andarono, e fecer loro buone parole, e trattili fuora li pregarono di partirsi dalla città.and comming they besought them, & bringing them forth they desired them to depart out of the citie.et venientes deprecati sunt eos, et educentes rogabant ut egrederentur de urbe. 40And they went out of the prison and entered into the house of Lydia: and having seen the brethren, they comforted them and departed.Ed eglino usciti di prigione entrarono in casa di Lidia: e veduti i fratelli gli consolarono, e si partirono.And going out of the prison, they entred in vnto Lydia: and hauing seen the brethren, they comforted them, and departed.Exeuntes autem de carcere, introierunt ad Lydiam: et visis fratribus consolati sunt eos, et profecti sunt.
16:1
about the year A.D. 51.
16:3
Witham
Circumcised him. Not to obstruct the conversion of the Jews; and because it was still lawful to observe the Jewish ceremonies, though the obligation of keeping the old law had ceased. (Witham)
St. Augustine
To the Jew, says he, (1 Corinthians 9:20.) I became a Jew, that I might gain the Jews. If he refused to circumcise Titus, in order to vindicate the Christian's independence of the Mosaic ceremonies; he now submits to the observance of them, to shew there is nothing of itself bad in them, and that they might without crime be practised, till time by degrees had abolished them. (St. Augustine, ep. lxxxii. ad S. Hieronymum)
16:4
Here, as well as in the last verse of the former chapter, we see St. Paul ordering the new converts, wherever he went, to receive, as their rule of conduct, the ordinances of the apostles and priests assembled in Jerusalem.
16:6
Witham
They were forbidden by the Holy Ghost, to go, and preach at that time in the Lesser Asia [Asia Minor], perhaps because their preaching in Macedonia was more necessary; or because St. John was to be sent into Asia [Asia Minor]. (Witham)
Menochius
Forbidden. Why? Because they were not yet prepared to receive the gospel; or, perhaps, these provinces were reserved for St. John, as Bithynia was for St. Luke. (Menochius)
St. Leo
St. Leo compares this question to many others respecting the inscrutable judgments of God. Why did not the Son of God come into the world many ages before? Why did he suffer so many to die in ignorance? Why are there yet so many in infidelity? Why, in one family, does one believe and is converted, while another remains in darkness, and crime? Who shall account for the exercise he pleases to make of his rigour, or his mercy, when all were justly victims of the former? (St. Leo, de vocat. Gentium. lib. 2:chap. 2)
16:7
Witham
The spirit of Jesus permitted them not. It is the same spirit, which just before was called the Holy Ghost: for the Holy Ghost is the spirit of Jesus, as proceeding from the Son as well as from the Father. (Witham)
16:9
A vision, etc. The tutelar angel of the province, according to most interpreters, under the form of a Macedonian, who implored St. Paul in behalf of the province he guarded.
16:10
Calmet
We. This change in the narration from the third, to the first person, we sought, etc. is remarkable. It is hence inferred, that St. Luke, the author of this book, joined St. Paul at Troas, and became his inseparable companion. (Calmet)
Tirinus
It is, however, probable, that as the narrative in the first person changes again at the end of this chapter, and is not resumed, till the fifth verse of the 20th chapter, that St. Luke was absent on some mission during the time that elapsed between this and their sailing from Philippi, as mentioned hereafter. (Chap. 20:6) (Tirinus)
16:13
Witham
There was prayer.[Ver. 13. Oratio, proseuche, preces, oratio et Oratorium.] The Greek word signifies either prayer itself, or an oratory, or place to pray in. (Witham)
16:16
Witham
A pythonical spirit. A spirit pretending to divination, to tell secrets, and things to come. See 2 Kings xxviii; Isaias 8:19. (Witham)
Haydock
A divining spirit, which pretended to foretell things to come. It is strictly forbidden every where throughout the old law to have any dealings with persons of this description. (Deuteronomy 18:10; Leviticus 20:27; etc.) Hence it would appear that these superstitions were of early practice among mankind. It is lamentable that the present age is still credulous enough to believe in such impostures. The ignorance of mankind, it appears, has always been made a source of emolument to the designing. (Haydock)
16:17
Witham
These men are the servants of the most high God. Evil spirits in possessed people, are sometimes forced to tell the truth. (Witham)
16:18
Estius
Observe here that the servants of God have a power granted them of controlling wicked spirits, according to the promise of our Lord, Luke 9. and 10. Hence the seventy disciples, returning, said: Lord, even the devils are subject to us in thy name. (Estius, in different location)
16:20
Calmet
Jews. This was the name the first Christians went by among the pagans. Indeed our Saviour's being born of that nation, and his disciples adoring the same God, and following the same morality and Scriptures as the Jews, were sufficient reasons to make them confounded. When Suetonius relates that Claudius banished the Jews from Rome, he means the Christians. (Calmet)
16:21
Bible de Vence
There was a standing decree of the senate, which forbade the introduction of any new divinity, without the formal consent of the senate. (Bible de Vence)
16:24
Witham
Made their feet fast in the stocks. By the Latin and Greek text, they made them fast with wood. (Witham)
16:26
Witham
All the doors were opened. This made the jailer conclude the prisoners had made their escape. And he being answerable for them, and expecting to be put to death, was for stabbing himself. (Witham)
16:33
Witham
Was baptized, being first told what he was to believe, and do. (Witham)
Hence Catholics draw a very plausible argument for the baptism of infants, as it is very probable there were some infants in the family. See Estius, in different location.
16:35
Witham
Sent the serjeants,[Ver. 35. Lictores, rabduchous, vergers, rod-bearers.] vergers, or such like officers. (Witham)
16:37
Denis the Carthusian
Romans. St. Paul inherited his right of citizenship from his father; it does not appear how Silas obtained it, perhaps by purchase. There is no proof that Silas was a freeman of Rome. (Denis the Carthusian)
Haydock
It was forbidden by the Porcian and Sempronian laws, for a Roman citizen to be scourged, unless he was likewise convicted of a capital crime. Cicero pro Rabirio. Facinus est vinciri civem Romanum: scelus verberari. Id. cont. Verrem. The Romans were always very jealous of the dignity of their city. We cannot but admire St. Paul's astonishing desire of suffering for the name of Jesus, in concealing a circumstance, the very naming of which would have saved him the cruel scourging he suffered. If he now refuses to go out of the prison privately, it is to vindicate his honour, and to avert the scandal, which the new converts would naturally feel, in seeing their master treated as a criminal. He exemplified in this instance St. Augustine's principal; "Our lives are necessary for ourselves, but our reputation for others." (Haydock)
Estius declares, that Silas was also a Roman citizen, and that from this circumstance he probably received a Roman name, as Paul did. For in other parts of Scripture we find him styled Silvanus. (2 Corinthians 1:19.) and at the commencement of both the epistles to the Thessalonians.
Witham
Not so; but let them come, etc. St. Paul patiently submitted himself to be whipped in a most disgraceful and cruel manner, which he could easily have prevented or put a stop to, by saying, I am a Roman citizen. Afterwards, when they were for setting him at liberty, he claims his privilege, he puts all the magistrates in a fright; they run to ask him pardon, and entreat him with all civility to leave the town, which he does not think fit to do, till he visited his brethren and friends. (Witham)
16:16
A pythonical spirit.... That is, a spirit pretending to divine, and tell fortunes.
16:1
Ievv
16:4
Here againe they take order that the decrees and articles of faith agreed vpon in the Councel of Ierusalē. should be executed & obserued, vvhereby vve see both the great authoritie of Councels, & the diligence that al Prelates ought to haue to see the decrees & Canons of the Coūcels put in executiō.
16:6
This people had not the Gospel denied vnto them altogether, but for a time: because (as Venerable Bede thinketh) God foresavv they vvould not beleeue, & so should haue been more greuously damned.
16:12
Colonia, is such a citie where the most inhabitants are strangers, sent thither from other great cities & States, namely from the Romanes.
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Either the Diuel vvas compelled by the vertue of Paules presence to say truth, or els (as such do often times) he spake truth novv, that they might the more trust him, and he better beguile them at other times.
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Concordance 2. Cor. 11.
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It is no other faith that saueth but that vvhich vvorketh by Charitie. Aug. Enchirid. •. 67.
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Happie Gailers that doe mercie tovvard their godly prisoners, and receiue againe by them such spiritual benefites.
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Tertullian † AD 220 On Modesty 17
… Even if, for certain, the apostle had granted pardon of fornication to that Corinthian, it would be another instance of his once for all contravening his own practice to meet the requirement of the time. He circumcised Timotheus alone, and yet did away with circumcision.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.4.5
5. Luke also in the Acts speaks of his friends, and mentions them by name.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… but his father was a Greek: which was well reported of by the brethren that were at Lystra and Iconium. Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters; for they knew all that his father was a Greek.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… “And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before tarried for us at Troas.” ( v. 4, 5 .) But how does he call Timothy a man “of Thessalonica?”
St John Chrysostom † AD 407 Homilies on 2 Timothy 1
This is another commendation, that Timothy came not of Gentiles, nor of unbelievers, but of a family that served Christ from the first. (
St Augustine of Hippo † AD 430 On Lying 8
… And for this reason, Timothy, having been called in uncircumcision, yet because his mother was a Jewess and he was bound, in order to gain his kindred, to show them that he had not learnt in the Christian discipline to abominate the sacraments of the old Law, was circumcised by the Apostle;
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Tertullian † AD 220 The Five Books Against Marcion 5.3
… He therefore made some concession, as was necessary, for a time; and this was the reason why he had Timothy circumcised,
Tertullian † AD 220 On Monogamy 14
Now, if the apostle had even absolutely permitted marriage when one’s partner has been lost subsequently to (conversion to) the faith, he would have done (it), just as (he did) the other (actions) which he did adversely to the (strict) letter of his own rule, to suit the circumstances of the times: circumcising Timotheus
Origen † AD 254 Origen's Commentary on the Gospel of John 10.5
… Where, for example, he says something by way of permission and not by commandment, there we may recognize that he is weak; for who, he says, is weak, and I am not weak? When he shaves his head and makes an offering, or when he circumcises Timothy,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 32
… For it is no very easy matter to change from those habits which custom and use have made honourable. For instance, the first cut off the idol, but left the sacrifices; the second, while it destroyed the sacrifices did not forbid circumcision.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.20
… And what are we to say of Elijah and Elisha? Though Scripture has not in so many words stated that Elisha was a young man, yet we gather from it that he was the younger. In the Acts of the Apostles, Barnabas took Mark with him, and Paul took Silas and Timothy
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 1.8
… And if any one were to reckon up all the tricks of physicians the list would run on to an indefinite length. And not only those who heal the body but those also who attend to the diseases of the soul may be found continually making use of this remedy. Thus the blessed Paul attracted those multitudes of Jews: with this purpose he circumcised Timothy,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
… But of Himself He doth not prominently introduce this (forasmuch as that was older than the other commandments, and had higher estimation), but He enacts it by His disciples. For so great a thing was it, that even the disciples after so long a time being minded to do it away, first practise it, and so put it down.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… For the sake of those thereafter, to whom he is about to relate it. For to himself it had been said, “Go not into the way of the Gentiles.” ( Matt. x. 5 .) * * For if Paul needed both (to give) circumcision, and (to offer) sacrifice, much more (was some assurance needed) then, in the beginning of the Preaching, while they were as yet weaker. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… But if what he says trouble you in your ( ἀσθενέστερον ) feebleness, consider the real state of the case, not only that he wished to be separated, but also the cause for which he wished it, and then you will see the greatness of his love. For he even circumcised (Timothy,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 26
Again, he requires the greater alternative, that they should not only not force him, but even condescend to him. For he often did this himself also, as when he circumcised (
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.8
… For it was contrary to the truth of the gospel, that those who believed in Christ should think that without those ancient ceremonies they could not be saved. This was the position maintained at Antioch by those of the circumcision who had believed; against whom Paul protested constantly and vehemently. As to Paul’s circumcising of Timothy,
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… Mark the success: he circumcised, that he might take away circumcision: for he preached the decrees of the Apostles. “And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and elders which were at Jerusalem. And so were the Churches established in the faith, and increased in number daily.” (
Anonymous The Teaching of the Apostles 27
… since for themselves the Spirit, the Paraclete, which was in them, was sufficient: that, even as He had appointed these laws by their hands, so He would guide them lawfully. For they, who had received from our Lord power and authority, had no need that laws should be appointed for them by others. For Paul also, and Timothy,
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… for the Word must needs be disseminated: therefore also he with his own hands circumcised him. “And so were the churches established in the faith.” Do you mark here also how from going counter (to his own object) a great good results? “And increased in number daily.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… “increased,” it says, “in number daily.” Then he does not continue to tarry with these, as having come to visit them: but how? he goes further. “Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… “And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. When they desired him to tarry longer time with them, he consented not; but bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem.” Therefore
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 41
… And this was done for the space of two years, so that all that were in Asia heard the word of the Lord, both Jews and Greeks.” ( v. 10 .) ( a ) Do you mark how much was effected by his persisting? “Both Jews and Greeks heard: ( c ) all that dwelt in Asia:” it was for this also that the Lord suffered him not to go into Asia (
St Jerome † AD 420 Against the Pelagians 2
xvi. 6, 7 . They were forbidden to preach where they chose.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… but how? he goes further. “Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,” ( v. 6 .) having left Phrygia and Galatia, they hastened into the interior. For, it says, “After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… “And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. When they desired him to tarry longer time with them, he consented not; but bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem.” Therefore
St John Chrysostom † AD 407 Homilies on First Thessalonians 3
What sayest thou? does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him (from Rom. xv. 22 .); and elsewhere Luke says, that “the Spirit” hindered them from going into Asia. (
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St Irenaeus of Lyons † AD 202 Against Heresies 3.14.1
1. But that this Luke was inseparable from Paul, and his fellow-labourer in the Gospel, he himself clearly evinces, not as a matter of boasting, but as bound to do so by the truth itself. For he says that when Barnabas, and John who was called Mark, had parted company from Paul, and sailed to Cyprus, “we came to Troas;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… but the Spirit suffered them not.” ( v. 7 .) Wherefore they were forbidden, he does not say, but that they were “forbidden,” he does say, teaching us to obey and not ask questions, and showing that they did many things as men. “And the Spirit,” it says, “suffered them not: but having passed by Mysia they came down to Troas.” (
16:9
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… “And the Spirit,” it says, “suffered them not: but having passed by Mysia they came down to Troas.” ( v. 8 .) “And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 37
… “And receiving,” it says, “a commandment unto Silas and Timotheus for to come to him with all speed, they departed.” ( v. 15 .) For though he was a Paul, nevertheless he needed them. And with good reason are they urged by God to go into Macedonia, for there lay Greece moreover bright (before them). (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… xv. 10 .) And the reason is, that the author of this Book, that is, the blessed Luke, was his companion: a man, whose high qualities, sufficiently visible in many other instances, are especially shown in his firm adherence to his Teacher, whom he constantly followed.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… 25 .) “Now there were in the Church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaën, which had been brought up with Herod the tetrarch, and Saul.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… 9 .) Why a vision, and not the Holy Ghost? because He forbade the other. He would even in this way draw them over: since to the saints also He appeared in a dream, and in the beginning (Paul) himself saw a vision, “a man coming in and laying his hands upon him.” ( ch. ix. 12 .) In
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… “Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony.” (
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St John Chrysostom † AD 407 Homilies on First Corinthians 9
[3.] But, “They are men,” some one will say, “who do these things; as for God, He is loving unto men.” Now, first of all, not even men do these things in cruelty, but in humanity. And God Himself, as “He is loving unto men,” in the same character doth He punish sins. (
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St Irenaeus of Lyons † AD 202 Against Heresies 3.14.1
… Therefore, sailing from Troas, we directed our ship’s course towards Samothracia.” And then he carefully indicates all the rest of their journey as far as Philippi, and how they delivered their first address: “for, sitting down,” he says, “we spake unto the women who had assembled;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… at the same time it was their wish to hear the matter, and that was why they cast them into prison and gave charge “to keep them safely.” And, it says, “he made them fast in the stocks” ( v. 24 ), ( το ξύλον ) as we should say, the nervum ( νέρβον ).
St John Chrysostom † AD 407 Homilies on First Thessalonians 11
… For consider, that when we enter into earthly palaces, we can see nothing of this kind; but men that are dignified and famous, and wealthy and intelligent, are everywhere hastening to and fro. But into the real palaces, I mean the Church, and the oratories
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
(Recapitulation.) “Out of the city.” ( v. 13 .) The place was convenient for hearing the word, aloof from troubles and dangers. ( b ) “On the sabbath.” As there was no work going on, they were more attentive to what was spoken. (a) “And a certain woman, named Lydia, a seller of purple” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
… “For obedience to the faith.” So it was not the Apostles that achieved it, but grace that paved the way before them. For it was their part to go about and preach, but to persuade was of God, Who wrought in them. As also Luke saith, that “He opened their heart” (
St John Chrysostom † AD 407 Homilies on First Corinthians 15
… but the contrary. For he who hath nothing commands all, even as they did. And throughout the world all houses were open to them, and they who offered them took their coming as a favor, and they came to them as to friends and kindred. For so they came to the woman who was a seller of purple, (
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.41
… For it would not be sought for from Him in prayer, unless it were believed to be given by Him. This gift of heavenly grace had descended to that seller of purple
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 70
Heard ye not, that the men and women were gathered together in the upper room, and that congregation was worthy of the heavens? And very reasonably. For even women then practised much self-denial, and the men gravity and chastity. Hear, for instance, the seller of purple saying, “If ye have judged me to be faithful to the Lord, come in, and abide with me.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… “Whose heart the Lord opened.” Therefore we need God, to open the heart: but God opens the hearts that are willing: for there are hardened hearts to be seen. “So that she attended to the things which were spoken of Paul.” The opening, then, was God’s work, the attending was hers: so that it was both God’s doing and man’s. And she was baptized (
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St Irenaeus of Lyons † AD 202 Against Heresies 1.13.3
3. It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy,
Tertullian † AD 220 The Shows, or De Spectaculis 26
Why may not those who go into the temptations of the show become accessible also to evil spirits? We have the case of the woman—the Lord Himself is witness—who went to the theatre, and came back possessed. In the outcasting, accordingly, when the unclean creature was upbraided with having dared to attack a believer, he firmly replied,
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 75.15
… how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea;” and he added, saying, “Now all these things were our examples.” And this also is done in the present day, in that the devil is scourged, and burned, and tortured by exorcists, by the human voice, and by divine power;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… but what? “faithful to the Lord:” if to the Lord, much more to you. “If ye have judged me:” if ye do not doubt it. And she says not, Abide with me, but, “Come into my house and abide:” with great earnestness (she says it). Indeed a faithful woman!—“A certain damsel possessed with a spirit of Python.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 41
… But instead of that, they spoke even those senseless words, “By Jesus, whom Paul preacheth.” Do you mark the forbearance (of the writer), how he writes history and does not call names? This makes the Apostles admirable. “And the evil spirit,” etc. ( v. 15 ), for what had happened at Philippi (
St John Chrysostom † AD 407 Homilies on Ephesians 10
… For when the evil spirit was speaking great and marvelous things concerning him, he made him hold his peace, and endured him not even in his flattery. For when that damsel, “who had the spirit of divination,” cried, saying, “These men are the servants of the most high God, which show unto us the way of salvation” (
St Jerome † AD 420 The Letters of St. Jerome 124.8
… It is for this, he argues, that John leaps in his mother’s womb when at Mary’s salutation Elizabeth declares herself unworthy of her notice. And he immediately subjoins: “on the other hand infants that are hardly weaned are possessed with evil spirits and become diviners and soothsayers;
St Augustine of Hippo † AD 430 On Christian Doctrine 2.23
… and though the ventriloquist woman in the Acts of the Apostles bore true testimony to the apostles of the Lord, the Apostle Paul did not spare the evil spirit on that account, but rebuked and cast it out, and so made the woman clean.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… The god, as they call him, Python: from the place he is so called. Do you mark that Apollo also is a demon? And (the demon) wished to bring them into temptation: (therefore) to provoke them, “the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 41
… There they say, “We know Thee who Thou art” ( Matt. viii. 29 ); and, “Why art Thou come hither before the time to torment us” ( Mark i. 24 ): and again, “I know Thee who Thou art, the Son of God.” And here, “These men are servants of the most high God” (
St John Chrysostom † AD 407 Homilies on First Corinthians 29
… What then, doth no demon call upon God’s Name? Did not the demoniacs say, “We know Thee who Thou art, the Holy One of God? ( Mark i. 24 .) Did they not say to Paul, “these men are the servants of the Most High God? (
St John Chrysostom † AD 407 Homilies on Titus 3
… No; but he refutes and confounds them out of their own mouths. Again, in the case of the witch, because Saul believed in her, he caused him to hear through her what was about to befall him. Why then did Paul stop the mouth of the spirit, that said, “These men are the servants of the most high God, which show unto us the way of salvation”? (
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St John Chrysostom † AD 407 Two Homilies on Eutropius 2.11
… the ship was submerged and yet the freight floated. “But we have this treasure” he says. What kind of treasure? a supply of the Spirit, righteousness, sanctification, redemption. Of what nature, tell me? “in the name of Jesus Christ rise up and walk.” “Æneas, Jesus Christ maketh thee whole,” I say unto thee thou evil spirit, go out of him.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 13
And why say I, “transgression”? “Why, even though something expedient be suggested by the devils, do not thou,” saith He, “even so give heed unto them.” Thus, for instance, He stopped the mouths of those devils also, proclaiming Him Son of God. And Paul too again
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… xv. 9 ), much less from a demon. For that they preach is not of men, but of the Holy Ghost. Because they did not act in a spirit of boasting. “And Paul being grieved,” etc. By their clamor and shouting they thought to alarm them (the magistrates): saying, “These men do exceedingly trouble our city.” (
St John Chrysostom † AD 407 Homilies on Ephesians 22
… shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?” ( Rom. viii. 35 .) And again hear his words, “God shall bruise Satan under your feet shortly.” ( Rom. xvi. 20 .) For he had him under his subjection; whence also he said, “I charge thee in the name of Jesus Christ to come out of her.” (
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.19
… arise and make thy bed for thyself.” Paul too says to the pythonical spirit: “I charge thee in the name of Jesus Christ come out of her,” and the devil came out of her.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… saying, “These men do exceedingly trouble our city.” ( v. 18–20 .) What sayest thou? Dost thou believe the demon? Why not here also? He saith, They are “servants of the most high God;” thou sayest, “They exceedingly trouble our city:” he saith, “They show us the way of salvation;” thou sayest, “They teach customs which are not lawful for us to receive.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… ( b ) “For when,” saith he, “I am weak, then am I strong. My grace is sufficient for thee, for My strength is made perfect in weakness” ( 2 Cor. xii. 9 ): so that by reason of their gentleness also they should be admired. ( a ) “And the magistrates,” etc., “charging the jailer to keep them safely” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.7
… in these the sword of Peter is called back into its sheath by Christ, and we are taught that it ought not to be taken from its sheath even in Christ’s defence. We read, however, not only that the Jews beat the Apostle Paul, but also that the Greeks beat Sosthenes, a Jew, on account of the Apostle Paul.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… ( b ) “For when,” saith he, “I am weak, then am I strong. My grace is sufficient for thee, for My strength is made perfect in weakness” ( 2 Cor. xii. 9 ): so that by reason of their gentleness also they should be admired. ( a ) “And the magistrates,” etc., “charging the jailer to keep them safely” ( v. 22 ): that they may be the means
St John Chrysostom † AD 407 Homilies on Ephesians 8
… Insomuch that from his body were carried away handkerchiefs or aprons. 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.” (
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.16
… and yet through you, who seem to grow weak, the word preached is magnified, and is sown in all quarters.” When therefore he was led to the dungeon, after having received a great number of stripes, he took prisoner the keeper of the prison.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… because they saw the crowd urgent, and wished to stay their passion at the instant, therefore they inflicted the stripes: at the same time it was their wish to hear the matter, and that was why they cast them into prison and gave charge “to keep them safely.” And, it says, “he made them fast in the stocks” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… “the doors were opened, and all their bonds were loosed.” And it appears in the night-time; for the Apostles did not work for display, but for men’s salvation. “And the keeper of the prison,” etc. ( v. 27 .) The keeper was not an evil-disposed man that he “thrust them into the inner prison,” (
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Tertullian † AD 220 On Prayer 24
But how “in every place,” since we are prohibited (from praying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by the apostles
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.15
… “I will bless the Lord at all times: His praise shall ever be in my mouth.” Of this same thing in Numbers: “Let their murmuring cease from me, and they shall not die.” Of this same thing in the Acts of the Apostles: “But about the middle of the night Paul and Silas prayed and gave thanks to God, and the prisoners heard them.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… 11 .) Why is not this effected by themselves? (I answer,) By this also the Lord honors them, that by the ministry of His Angels he rescues them. Then why was it not so in the case of Paul? There with good reason, because the jailer was to be converted, whereas here, it was only that the Apostle should be released. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
(Recapitulation) “And at midnight,” etc. (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… Insomuch that from his body were carried away handkerchiefs or aprons. 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.” (
St Jerome † AD 420 The Letters of St. Jerome 109.3
… rise to give thanks unto thee because of thy righteous judgments.” We read also in the gospel how the Lord spent whole nights in prayer and how the apostles when they were shut up in prison kept vigil all night long, singing their psalms until the earth quaked, and the keeper of the prison believed, and the magistrates and citizens were filled with terror.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 113.4
… Happy is he who, in all that he suffers unjustly for righteousness’ sake, can say with truth, “My heart is ready, O God, my heart is ready;” for this it is that gives cause for that which follows: “I will sing and I give praise;” which Paul and Barnabas
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… xii. 6 .) Both there, it was wisely ordered (that he should be asleep); for the Angel came to him, and it behooved that none should see what happened; and on the other hand it was well ordered here (that Paul should be awake), in order that the keeper of the prison might be prevented from killing himself. “And suddenly there was a great earthquake.” (
St John Chrysostom † AD 407 Homilies on Ephesians 8
“The foundations of the prison-house,” we read, “were shaken” where Paul was bound, “and every one’s bands were loosed.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, drew out his sword, and would have killed himself, supposing that the prisoners had been fled.” (
16:28
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… but these things the prisoners saw not: otherwise they would all have fled: but the keeper of the prison was about to slay himself, thinking the prisoners were escaped. “But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here” (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… And yet was this done only for the jailor’s sake, not with a view to display, but with a view to his salvation: for that the prisoners knew not that they were loosed, is evident from Paul’s exclamation; for what said he? “He cried with a loud voice, saying, Do thyself no harm, for we are all here.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… Whereas that Eunuch, barbarian as he was and on a journey, yea on the very highway, he did not seek for a set time ( Acts viii. 27 ); no, nor the jailer, though he was in the midst of a set of prisoners, and the teacher he saw before him was a man scourged and in chains, and whom he was still to have in his custody. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… “But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here” ( v. 28 .) ( b ) “Then he called for lights, and sprang in, and came trembling, and fell down before Paul and Silas; and brought them out, and said, Sirs, what must I do to be saved?” (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… Yet is not this the natural effect of bonds, but the very reverse; it is to keep him that is bound in safety, not to open for him the prison walls. No, of bonds then in general this is not the nature, but of those bonds which are for Christ’s sake, it is. “The jailor fell down before Paul and Silas.” (
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St John Chrysostom † AD 407 Two Homilies on Eutropius 2.14
… How could he open his mouth? He entered the Thebaid, and made captives of men, He entered the royal palace, and made a disciple of the king. He entered the hall of judgment, and the judge saith to him “almost thou persuadest me to become a Christian,” and the judge became a disciple. He entered the prison, and took the jailor captive.
St John Chrysostom † AD 407 Homilies on Ephesians 8
… Further, the jailor, inasmuch as he was able to enter in where the saints were, fell down at their feet. The king came but to the door and fell down. He dared not approach into the prison which he had prepared for them in the fire. And now mark their words. The one cried, “Sirs, what must I do to be saved?” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… ( a ) He wondered more at Paul’s kindness; he was amazed at his manly boldness, that he had not escaped when he had it in his power, that he hindered him from killing himself. ( c ) “And they said, believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… “Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thine house.” ( v. 31 .) For this above all, wins men: that one’s house also should be saved. “And they spake the word to him, and to all that were in his house. And he took them the same hour of the night, and washed their stripes,” etc. (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… and came before them in such a manner as it was meet to come before teachers: he fell down at their feet. “And they spake,” it continues, “the word of the Lord, unto him with all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… And they spake unto him the word of the Lord, and to all that were in his house.” ( v. 31, 35 ) and (so) immediately gave proof of their kindness towards him. “And he took them the same hour of the night and washed their stripes; and was baptized, he and all his, straightway.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… and was baptized, he and all his, straightway.” ( v. 33 .) He washed them, and was himself baptized, he and his house. “And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. And when it was day, the magistrates sent the sergeants, saying, Let those men go.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… 27 .) There was an earthquake, that the keeper should be roused from sleep, and the doors flew open, that he should wonder at what had happened: but these things the prisoners saw not: otherwise they would all have fled:
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… And they do not say, “Having beaten us,” who have wrought miracles: for they (the magistrates) did not even heed these: but, that which was most effectual to shake their minds, “uncondemned, and being Romans.” ( c ) Observe how diversely grace manages things: how Peter went out, how Paul, though both were Apostles. “They feared,” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… how Peter went out, how Paul, though both were Apostles. “They feared,” ( v. 38 ) it says: because the men were Romans, not because they had unjustly cast them into prison, “And besought them to depart out of the city” (
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1. SON OF A JEWISH WOMAN. — Thus the Roman, Greek and Syriac. Some read widow instead of Jewish woman. She was called Eunice, that is Victory, whom the Apostle praises equally with Timothy's grandmother, named Lois, II Timothy I, 5. FAITHFUL, — that is Christian, who namely had been converted from Judaism to Christianity. WITH A GENTILE FATHER. — The Jews were forbidden to marry with Canaanites, Exodus xxxiv, 16, but not with other Gentiles. Whence Gentiles took wives Jacob, Genesis xxix, 23; Joseph, Genesis xli, 45; Moses, Exodus II, 21; and after the law was given to Moses, David, II Kings III, 3; Solomon, III Kings III, 4. Esther a Jewess married the Gentile Ahasuerus, cap. II, vers. 17. Thus at first Christians contracted marriages with Gentiles, and the Apostle forbids these to be separated, I Corinthians cap. VII, vers. 12. Later, however, the Church annulled these marriages: whence this impediment to marriage is called disparity of worship; but with heretics the Church did not annul marriage, but prohibited it, on account of the danger of perversion. See Sanchez, On Marriage, tract. On Disparity of Worship.
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2. BORE HIM WITNESS — of sincere faith, virtue and good education in the study of sacred Scripture, as is evident from I Timothy vi, 12, and II Timothy I, 3. Whence Paul calls Timothy his dearest son, and before others the helper and faithful and strenuous minister of his journey, and ordained him Bishop of the Ephesian Church, I Corinthians IV, 17; Philippians II, 20 and 23; Romans XVI, 21. See the remarks in both epistles to Timothy.
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3. HE CIRCUMCISED HIM ON ACCOUNT OF THE JEWS. — Paul did this willingly, lest the Jews should cause him trouble, because he had taken Timothy, a Gentile, as a companion in preaching, and in order to win them over and more easily lead them to Christ: for the legal precepts were dead, but not yet deadly. But Paul did not permit Titus, equally a Gentile, to be circumcised, because the Jews wished to compel him to it, lest it should appear that he was subscribing to their false opinion, by which they taught that circumcision was necessary for salvation. See what is said in Galatians II, 3. St. Gregory praises the discretion of St. Paul, in book XXVIII of the Morals, chapter vi or XII: "Often," he says, "virtue when held without discretion is lost; when intermitted with discretion, it is retained." And St. Chrysostom ascribes such a conversion as followed in verse 5 to the zeal of St. Paul for harmony. HE WAS A GENTILE, — ὑπῆρχεν. The Syriac version: he had been a Gentile. For some think that Timothy's father was dead at this time, and therefore it should be said, if his mother was a widow, as I have said some read verse 1.
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6. THEY WERE FORBIDDEN BY THE HOLY GHOST TO SPEAK THE WORD OF GOD IN ASIA. — Why? Some answer incorrectly: Because, they say, the Asians were rejected and reprobated by God; but God wills all men to be saved. Whence also shortly after God communicated the faith to the Asians through St. John and Paul. First, therefore, Oecumenius answers, because Paul foresaw a famine that would come in Asia, which would turn men's cares from faith to seeking bread. Whence Bede and Origen, homily 9 on Leviticus, give the reason that Paul foresaw the Asians would despise the word of God. And St. Gregory, homily 4 on the Gospel: "Lest," he says, "those who despised the preaching should deserve to be judged more severely." Second and better, St. Chrysostom: Because Asia, he says, was reserved for St. John, just as Bithynia for St. Luke, says Gagneius. Third, because the Asians were still unprepared and indisposed to receive the Gospel, whereas the Macedonians were more prepared, as appears in verse 9: thus Sedulius, on chapter I to the Romans. Just as on the other hand God commanded Paul to preach at Corinth: "For," he says, "I have much people in this city," Acts chapter XVIII, 10. Fourth, St. Prosper, book II On the Calling of the Gentiles, chapter III, thinks that there was a hidden reason here, which escapes us, on account of which grace was not denied but delayed to the Asians in the matter of preaching. Thus Paul, Romans I, 13, writes that he had often proposed to come to them, but was prevented. Where St. Chrysostom and Ambrose rightly note that both the words and the journeys of his preachers depend on God's will: for these are of the highest concern to him.
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7. INTO MYSIA. — By St. Jerome, in the Places of the Hebrews, it is called Mesia. Ptolemy makes Mysia twofold, greater and lesser, and both outside Bithynia in Asia, not far from Ida. Some have said the Mysians were Thracians, others Lydians. And because the Lydians called the sour beech (which grows abundantly on Olympus) Mysa, they thought the Mysians were named from it, whose speech was a mixture of Lydian and Phrygian. This therefore was Mysia in Asia. There is another Mysia in Europe, which some call Bosnia. Moreover, the Mysians were so vile and despised that they became a proverb, and of a most vile man it is said, "the last of the Mysians." Where observe the charity and humility of Paul, who preaches the Gospel equally to the vile and to the honored, mindful of that saying of Isaiah and Christ: "The poor are evangelized." THE SPIRIT OF JESUS DID NOT PERMIT THEM (for the reasons given a little before), — namely the Holy Ghost, who proceeds from the Father and the Son, namely Christ Jesus, and is proper and consubstantial to both. Whence you may gather that the Holy Ghost proceeds not only from the Father, as the Greeks wished, but also from the Son, and consequently is truly God. Thus St. Cyril, book II on John, chapter III, and St. Augustine, tract. 99 on John, and the Council of Ephesus, chapter On the Resurrection of Christ. For this reason therefore he is called the Spirit of Jesus, just as the Spirit of God the Father.
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8. THEY CAME DOWN TO TROAS. — Troas is a region of Asia adjacent to the Hellespont, so called from the Trojans, as Pomponius Mela says, book I; Ptolemy calls it lesser Phrygia, in which the more notable cities were Troy, Antandrus, Smyrna, Clazomenae, Pergamus, Thyatira, Philadelphia, Laodicea, Ida and Tmolus. Moreover, St. Jerome, in the Places of the Hebrews, and Baronius hold that Troas was a city in Asia, called by another name Antigonum. But the Syrian and others hold it to be that region which I have already described. Both are probable. Certainly in chapter xx, 7, Luke indicates Troas to be a city. Morally: Moses the Abbot, in Cassian, Conference 1, final chapter, notes that he often experienced that speech failed him when he wished to exhort, and as if his tongue had dried up: "By which signs," he says, "it is clearly recognized that the Lord's grace, according to merit (understand by virtue of that same grace) and the desire of the listeners, breathes forth speech in those disputing." Let therefore the Apostolic men and preachers depend entirely upon God, and commend themselves to Him continually, that He may direct their journey and their tongue to where the greater glory of God will be.
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9. AND A VISION IN THE NIGHT. — This vision therefore was a dream sent to Paul by God through an angel. For the angel formed and depicted in Paul's imagination a man in Macedonian dress, and his voice, so that he seemed to speak Macedonically and to say: "Come over into Macedonia and help us;" or certainly the angel himself assumed the appearance and voice of a Macedonian man. This angel appears to have been the guardian and protector of Macedonia. By a similar vision St. Francis Xavier knew himself to be called to India. For he seemed to himself often in sleep to carry upon his shoulders some Indian, for so long and so heavy that, wearied by the weight itself, he would be awakened from sleep: namely, this was a presage of the grave hardships and labors which he was to undergo for the salvation of the Indians. Thus Horatius Tursellinus in the Life of Xavier, book I, chapter VIII. In a similar manner John Nunnius, sprung from the illustrious family of the Gusmans, was called to the contests of propagating the faith among Africans, Indians and Ethiopians, he who was the first Patriarch sent to Ethiopia by the Supreme Pontiff, and after enduring many labors, left to posterity a great reputation of his virtue and true sanctity. For when he had besought the Blessed Virgin for a whole year, that she would indicate to him what state of life he should undertake, the Blessed Virgin appeared to him in sleep, accompanied by two of the Society of Jesus, namely Peter Faber and Francis Strada, and said: "Do you wish to serve my Son even unto exhaustion?" To which Nunnius replied: "Entirely, Lady." "Follow therefore," said she, "these men." Soon he met them and asked to be admitted into their Society and obtained it, and first in Spain, then in Africa, finally in India he labored for Christ even unto exhaustion. Thus Father Maffei in the Life of St. Ignatius of Loyola, book II, chapter VI. Morally: Note that dreams are signs of a waking mind, and of virtue or vice. For what the mind thinks, does and frequents in waking, this it also dreams: for naturally these things recur to it at night. A dream therefore is a sign of a thing loved, and by frequent action or meditation deeply implanted and fixed in the mind. Wherefore Plutarch, in the book On the Progress of Virtue, assigning twelve signs of acquired virtue, gives one from Zeno from dreams. For if you dream of God, of the love of God, of converting souls, it is certain that during the day you frequently think, do and strive concerning God and the love of God and converting your neighbors; and consequently you burn with love of God and neighbor. Thus Paul, constantly intent upon preaching and the salvation of the Gentiles, dreams of the same matter. God, however, so directed and adapted that dream, that he dreamed of Macedonia rather than Galatia or Asia, and therefore a Macedonian man calling him into Macedonia appeared to him, because He was destining him there. The same sign St. Augustine gives, book XII of Genesis according to the Letter, chapter XV, where he also adds the example of Solomon, who in sleep asked wisdom from God, III Kings III, because in waking he frequently desired it. The same elsewhere: "Mindful," he says, "O Lord, of Thy commandments, even in sleep we resist sins." Hence it is a sign of outstanding chastity, if in sleep a base imagination never occurs; or if it does occur, the imagination immediately resists it, as St. Francis Xavier did, resisting it even unto the shedding of blood. For just as horses often enter a path which they have begun and worn for themselves even while the rider sleeps, so the same is done by sense, flesh and imagination, even while the mind is asleep and reason sleeps. Therefore just as in sudden actions according to habit we act, for example if a temptation or danger occurs, we immediately repel it generously, if we have been accustomed to repel it otherwise, so also in dreams. For, as Aristotle says, III Ethics, chapter VIII: "Perfect art does not deliberate: so easy to it is its action." Do you wish therefore to dream piously with Paul of God, Christ, heaven, etc.? Think the same thing frequently and ardently while awake, and meditate upon it. For when you have put on the habit of this thinking, it exercises itself, as it were naturally, even at night, in its action, especially if you renew it before sleep and fall asleep to it.
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10. IMMEDIATELY WE SOUGHT, — namely I Luke, Paul, Silas and Timothy: for he adhered to Paul, verse 3, so that through more persons the Gospel might be spread more widely. Thus St. Vincent Ferrer, the Paul of his age, going through the provinces of Europe evangelizing, led with him many priests and brothers, both of his Order and of others, who might help him, and especially receive the confessions of penitents, as the author of his Life says, book II, chapter VII. Baronius and others carefully note that Luke here speaks in the first person, saying "we sought," and therefore includes himself, whereas he had hitherto spoken in the third person: whence it appears that Luke first adhered to Paul at Troas, and from there was the inseparable companion of Paul, as St. Jerome says, in the book "On Illustrious Men," in Luke, and therefore henceforth he recounts not so much things heard as things seen by himself of Paul's deeds. Hence Baronius infers that Luke wrote the Gospel in the year of Christ 58, for in that year Paul was in Achaia and Boeotia (where St. Jerome asserts Luke wrote the Gospel), not before. But others more probably think that Luke was sometimes absent from Paul. First, because from this verse onward through four chapters, namely up to chapter XX, 5, Luke changes person, and returns from the first to the third. For when he had changed the third person to the first in this chapter, saying verse 10: "We sought, etc., being assured that God had called us;" and verse 11: "We came to Samothrace;" and verse 12: "And we were;" and verse 13: "Going out, we spoke;" and verse 16: "As we went to prayer, etc., a Python girl came to meet us;" and verse 17: "Following us," to signify that he was then the companion of Paul: yet the same person at the end of this chapter changes the first person back to the third, to signify that he was then absent from Paul, and he does this consistently up to chapter XX, 5. Whence he says in this chapter, last verse, of Paul and Silas: "Having seen the brethren, they comforted them; and they departed." And chapter XVII, 1: "And when they had passed through Amphipolis, they came to Thessalonica," etc., by which he clearly signifies that he was not then in Paul's company. It appears therefore that he was absent from him, until Paul, traveling through regions, returned to Greece, about to sail to Syria, chapter XX, 3; for then Paul among other companions of this journey, who are named in that verse, took Luke also. Whence concerning them, equally as concerning himself, Luke adds there, verse 5: "These, going before, waited for us at Troas: but we sailed after the days of unleavened bread." And verse 15: "We came against Chios:" and thereafter he always uses the same first person, to include himself. In that voyage therefore from Greece to Syria, and thence to Rome, long and perilous, Luke was the inseparable companion of Paul, not before. Second, because, even if Luke had been before a firm and stable companion of Paul (which however is not clear), he would not therefore have adhered firmly to him. For Paul frequently sent his companions elsewhere, to confirm the Churches established by him, as he sent Titus and Luke to Corinth, II Cor. VIII, 18; Silas to Athens, Titus to Crete, Timothy to Ephesus, Erastus to Macedonia, Acts XIX, 22. Third, because in II Cor. VIII, 18, by "the brother whose praise is in the Gospel," whom Paul says he is sending to Corinth, St. Jerome, Tertullian, Anselm, indeed St. Ignatius (whom I cited there) understand St. Luke. Whence it follows that in the year of Christ 58 (for in that year Paul wrote the Second Epistle to the Corinthians), Luke's Gospel was already published and celebrated, and therefore had been written by Luke some years before that, namely between the year of Christ 51, when Luke here began to adhere to Paul, and the year of Christ 58, when Paul asserts it was praised by everyone's mouth. From what has been said it follows that Luke was absent from Paul for several years. Note here the remarkable modesty of St. Luke, in that he makes no mention of his Gospel, of the labors and aid which he rendered to St. Paul, although Paul praises it in his Epistles. His own deeds therefore he buries in deep silence, and pours himself entirely into the deeds of Paul: conversely Paul calls his helper Luke and celebrates him, epistle to Philemon, verse 24, and names him most beloved, Colossians IV, 14. And acting in bonds at Rome: "Luke," he says, "is with me alone:" although concerning his other companions he soon adds: "All have forsaken me: let it not be imputed to them," II Timothy IV, 11 and 16. TO SET OUT INTO MACEDONIA. — When Pliny had described it, book IV, chapter X, he adds: "This is Macedonia which once held dominion over lands, this crossed over Asia, Armenia, Iberia, Albania, Cappadocia, Syria, Egypt, Taurus, Caucasus: this ruled over Bactria, Persia, Media, possessing all the Orient. This also conquered India, wandering in the footsteps of Liber and Hercules. This same is Macedonia, of which in one day our Emperor Paulus Aemilius sold 72 cities plundered. Such a difference of fortune did two men display." This now St. Paul, the Christian Alexander, and another Paulus Aemilius, subjected not to Romans, but to God and Christ.
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11. SAMOTHRACE. — Thus the region was named from the Samians and Thracians, neighbors and inhabitants, or even dwellers, as Diodorus testifies, book V, chapter XI. Whence Virgil, VII Aeneid: Threician Samon, which is now called Samothrace. NEAPOLIS. — It was a city, not in Caria, as Dionysius wishes, but on the border of Thrace and Macedonia opposite the island of Thasos. For this one, not that one, was near to Samothrace: thus Gagneius, Cajetan and Arias; Oecumenius says it was called Christopolis in his time.
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12. PHILIPPI. — Thus the city was named from Philip, the father of Alexander the Great, who restored it; it was converted to Christ by St. Paul. WHICH IS A CITY OF THE FIRST PART OF MACEDONIA. — "Part," that is, first, of the region or province. Second, properly "part," that is, of that portion of Macedonia which presented itself to those coming from Thrace and Samothrace (whence Paul was coming). For Macedonia was extensive and had other cities bordering on other provinces. Third, μέρος, that is, part, is taken for beginning. Thus Virgil takes it, VII Aeneid: Part of my peace will be to have touched the tyrant's right hand. Thus Budaeus in his Commentary on the Greek Language; as if to say, Philippi is the first city of the beginning of Macedonia, or that from which Macedonia begins and takes its beginning. Thus the Syrian translator rendered it, which is the beginning of Macedonia; and Erasmus, which is in the first part of Macedonia. Whence one might suspect that in our text for "first," one should read "of the first": which is a city of the first part of Macedonia, for thus the sense is clear; yet the Greek and Latin biblical manuscripts consistently have "first." Fourth, therefore the plain sense is this, as if to say, Philippi is the first city on the border of Thrace, which belongs to the part, that is, the lot and dominion of Macedonia; for other further cities belong to the part, that is, to the lot, right and dominion of Thrace; indeed one part of the city of Philippi belonged to Thrace, the other part and the more important one to Macedonia. COLONY — Of the Romans, as is evident from verse 21, and therefore enjoying the right of Roman citizens, just as the noble city of the Ubii near Belgium, called Colonia Agrippina, because Agrippina, wife of the Emperor Claudius and mother of Nero, caused a Roman colony to be established there. For colonists were called Roman citizens sent to inhabit some city, who lived not by their own laws but by the laws of the Roman people, as Cicero says, book III On the Nature of the Gods. Moreover, the Romans established colonies, both to relieve the city crowded with people, by leading their excess elsewhere; and to support the poor of the city: for these they were accustomed to distribute parcels of land elsewhere; also to pay the stipends of soldiers, or to confer rewards; especially so that the rights and dominion of the Romans in those places to which they were sent might be protected. Thus Cicero, in On the Agrarian Law: "Our ancestors," he says, "placed colonies in suitable places against suspicion of danger, so that they seemed to be not towns of Italy, but bulwarks of the empire." And speaking for Fonteius concerning the province of Gaul: "In the same province is Narbo Martius, a colony of our citizens, a lookout of the Roman people and a bulwark, set against and opposed to these very nations." A colony was also called a city which had been granted the right and privileges of a colony, even if it had not been formed from colonies sent from elsewhere. CONFERRING. — Thus the Roman manuscripts read, that is, discussing, disputing: for in Greek it is διατρίβοντες; whence scholastic disputations are called diatribes, and Erasmus approves this. Others read "standing"; whence Vatable and Pagninus translate it, "dwelling." For this too is signified by the Greek διατρίβοντες. The matter comes to the same thing. For Paul's dwelling was not idle, but intent upon disputing and preaching.
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13. WHERE THERE SEEMED TO BE PRAYER. — The Greek προσευχή signifies both prayer and a place of prayer (as the Syrian translator rendered it), namely a synagogue: for this was a place of prayer and preaching for the Jews. Whence Paul also began to preach in it. That the Jews and Samaritans frequently had such places outside cities, Epiphanius relates, heresy 80. Thus Philo to Gaius calls the Synagogues of the Jews proseuchas. And Juvenal, satire 3: "Tell me where you stay, in what proseucha I seek you." Thus a dining room is called a cenacle, in which dining takes place; a walk is called an ambulatory, in which the walk itself takes place; a gathering, council and Church is called the place in which the gathering and congregation of the people or counselors takes place. Whence it is clear that this place was one of prayer of the Jews, especially because Lydia, who worshipped God, came there, as is said in verse 10. Salmerón, however, thinks it was an idol shrine, where the Gentiles worshipped and invoked their gods.
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14. BY THE NAME LYDIA. — Some think Lydia was so called because she was from the province of Lydia, whose king was Croesus in the time of Cyrus. This is supported by what Pliny writes, lib. VII, cap. LVI, "The Lydians at Sardis were the first to discover the method of dyeing wools purple." But the name stands in the way. Therefore Lydia was a proper name, not a surname from her native country. Add that surnames are not taken from provinces so large as to be kingdoms, such as Lydia was: rather she would have been called Thyatirene from the city. Lydia was inscribed in the catalogue of Saints in the Martyrology on the 3rd of August. A SELLER OF PURPLE. — Some think she was so called because she wore purple, as being noble and sprung from royal stock: for purple belongs to kings. Others, because she dyed purple. But in Greek it is πορφυρόπωλις, that is, a seller of purple, such as are wont to be wealthy: indeed the riches and glory of Tyre consisted in making and selling purple, as I said on Isaiah XXIII. OF THE CITY OF THE THYATIRENES. — It is a city of Lydia, of which I spoke in Apocalypse I, 18; from it therefore Lydia was from. WORSHIPPING GOD. — Lydia was a Gentile: she knew and worshipped God therefore either by the light of nature, from the creation and governance of the universe; or from the institution of her ancestors, or from familiarity with the Jews, as also Cornelius the Centurion, Acts x. Whence Lyran, Hugo, the Gloss and the Carthusian think her to have been a proselyte. WHOSE HEART THE LORD OPENED, — namely illuminated her understanding and moved her will, so that she would attend to those things which were being said by Paul, and understand them to be true; and thus she would know and love Christ. Let the preacher pray that God would open the hearts of his hearers: let the hearers likewise pray, if they desire to reap fruit from the sermon.
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15. IF THOU HAST JUDGED ME TO BE FAITHFUL TO THE LORD. — "If," that is, because, as if to say, Because you have deemed me worthy of baptism and Christian faith, because you have made me faithful and Christian, turn aside to my house, so that I may rejoice in your company, and you in my hospitality. For it is not fitting for Christians, especially Apostles, to lodge except with Christians. AND SHE CONSTRAINED US. — From this St. Gregory collects, hom. 23 in the Gospel, that strangers are not only to be invited to lodging, but also to be drawn in. And St. Ambrose, lib. I De Abraham, requires of Christians, especially Bishops, that they be ready for those arriving, that they go to meet them, that they explore the roads, that they be present even to those not seeking, that they snatch up those passing by, as Abraham did. Thus also the two disciples constrained Christ to turn aside with them to Emmaus, and therefore they deserved to know him in the breaking of bread, Luke xxiv, 29.
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16. TO PRAYER: — to the place of prayer, to the proseucha, as I said verse 13. HAVING A SPIRIT OF PYTHON. — The Syrian, a spirit of divination, namely a familiar demon, indeed an indwelling one, as Cajetan and Hugo say (for Paul cast it out from her), which gave oracles concerning future things. For Apollo was surnamed Pythius, either from the dragon Python, which he slew at Delos, or from πυνθάνεσθαι, that is, to consult, namely from giving responses and oracles. Hence that spirit by which those who were inspired predicted future things began to be called Python. Hence also πύθιοι were called those who were sent to Delphi to consult the oracles, who publicly had meals with kings and ate with them, as Herodotus testifies, lib. VI. See what is said on Isaiah VIII, 19.
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17. THESE MEN ARE SERVANTS OF THE MOST HIGH GOD. — She does not say, "of Jesus Christ," because he is hateful to him, inasmuch as he despoiled him of his kingdom. The demon said this through the girl, either compelled by God: thus Bede, the Gloss, Hugo and Dionysius; or willingly, so that by this art he might draw more to himself, as if he were a divine spirit, inasmuch as he was indicating and praising the servants of God: thus St. Chrysostom, Oecumenius, Lyran and Cajetan. St. Chrysostom adds, so that by flattering Paul he might win him over, lest he cast him out from the girl, and by praising him might tickle him and incite him to vain glory. But the more probable cause seems to be sought from the outcome, which the demon, being most sagacious, foresaw and, being most malicious, intended: namely he foresaw that Paul would not bear these utterances of his, but would cast him out, and he would willingly yield, so that the hero of the Pythonness, now deprived of his divination profit, would kindle against Paul, so that they would severely punish or kill him. For the demon was seeking Paul's head, so that he might hinder his preaching and the conversion of the Gentiles; and so it came to pass: for Paul was seized by them, scourged and imprisoned. For he knew that if he destroyed Paul, he would destroy many.
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18. BUT PAUL BEING GRIEVED, — both at the misery of the girl, and at the fraud of the devil, who by divining was drawing peoples to himself and to magical arts. In Greek for being grieved is διαπονηθεὶς, that is, bearing it ill and being indignant; Erasmus, affected with weariness. Paul was unwilling to receive this praise and this testimony from the devil, both to show that he is the father of lies, and that he speaks truth only so that afterwards, when he lies, he may be believed; and to show that all communication with the devil is forbidden to us: "For his benefits are more harmful to all than wounds," says St. Leo, serm. 19 De Passione. "For while he bestows benefits, he harms more," says St. Augustine, lib. VIII De Civit., cap. XXIV.
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19. TO THE RULERS. — The Syrian [version reads], to the chief men of the city, among whom many were from the Magistracy: for they offered Paul to the Magistracy to be punished.
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20. SINCE THEY ARE JEWS. — They stir up envy against Paul: for the Jews were hateful to the Romans and other Gentiles on account of the singularity of their faith, their separation, and the dissimilarity of their customs. They transferred this same hatred to the Christians, as if sprung from the Jews, as is evident from Tertullian, Apology cap. VII, and from the Apologies of Aristides, Quadratus, Athenagoras, Justin and others of that age.
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21. THEY ANNOUNCE CUSTOMS, — ἔθη, that is, customs, institutions, namely a new faith and religion, a new manner of living, a new worship of a new God. SINCE WE ARE ROMANS, — namely colonists of the Romans, and therefore living by their law. For the Romans had decreed that no god should be admitted unless the Senate approved it. Whence when Tiberius Caesar, having heard of the miracles of Christ, wished to number him among the gods, the Senate resisted, because he had not first consulted them, as Eusebius testifies, lib. II of the History, cap. II.
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22. THEIR GARMENTS TORN, — of Paul and Silas. They did this both as an execration of the crime, namely that they were attempting to abolish the worship of the gods and to establish a new God; and to mark them with ignominy; and to strip them for the scourging, which followed immediately. Otherwise the Zurich and Clarius [editions]; for they translate, "their garments torn," reading αὐτῶν for αὐτῶν, as if the magistrates, not Paul, tore their own garments, in detestation of the blasphemy heard and the new religion which Paul was preaching. For they themselves considered this superstitious and blasphemous and impious.
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23. AND WHEN THEY HAD INFLICTED MANY STRIPES UPON THEM, — by scourging with rods. Whence the Syrian translates, and when they had scourged them much. Others, besides the rods, think that Paul and Silas were attacked partly by the raging people, partly by the lictors, with cudgels and fists: for these properly inflict stripes. St. Chrysostom speaks excellently here, at the end of hom. 39: "Paul," he says, "was beaten, and said nothing. Let us also imitate him. Let us repay those who persecute us with gentleness, silence, and long-suffering. These are more difficult wounds: a greater and more burdensome blow. For it is more serious to strike the soul than the body. We strike many, but as friends, and they are pleased; but whom you have struck with insult, because you have touched the heart, you have greatly saddened. Thus we strike their heart more. That gentleness wounds more than rashness, come let us demonstrate," etc. The same [author], in hom. 6 On the Praises of St. Paul, teaches that Paul was subject to the same infirmity of the flesh to which we are subject, but transcended it by virtue: "For it is not," he says, "a crime to have a nature subject to infirmities, but to serve infirmities; so that deservedly that great man is held in wonder, who overcame the weakness of nature by the virtue of his will, and by this very thing showed how great is the power of free will, and stops the mouths of those saying: Why were we not made good by nature, nor born together with virtue itself? For what does it matter to be by nature what you can become by will? Nay, it follows." And soon after: "Paul," he says, "was a statue of virtue, who strove to bring the good of his will into the firmness of nature. That man indeed suffered in body, but was not inferior to incorporeal powers, he despised the pains themselves. For when he says: I am crucified to the world, what else does he seem to say than that he has departed from the body itself by the virtue of his mind?"
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24. FASTENED IN THE STOCKS, — a wooden frame, or post, into which individuals were inserted separately.
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25. BUT AT MIDNIGHT PAUL AND SILAS, PRAYING, PRAISED GOD. — Behold here the constancy and joy of Paul and Silas in scourging and imprisonment, by which, exulting, they gave thanks to God as for a great gift. The Martyrs of old did the same. Again, how brief Paul's sleep was, namely that he slept until midnight. Third, that he was accustomed to rise at midnight for prayer, like David saying, Psalm CXVIII, 62: "At midnight I rose to confess to thee;" and Isaiah, cap. XXVI, 6: "My soul hath desired thee in the night." Hence the faithful of old were accustomed to rise at midnight for prayer, both because at that time Christ was born, and likewise suffered; and because they believed Christ would come by night for judgment, as Lactantius says, lib. VII, cap. IX. "Wherefore," says Clement of Alexandria, II Paedag., cap. IX, "often by night one must rise from bed, and God must be praised: for blessed are they who have watched for him, making themselves like unto the angels, whom we call ἐγρηγόρους, that is, watchers." The same thing St. Basil teaches by the example of Paul in this place, in Reg., interrog. 37, and St. Jerome, to Demetrias, after other daytime hours of prayer: "In the evening," he says, "at midnight and in the morning, one must always exercise oneself." Indeed, Pliny writes thus to Trajan concerning Christians accused before him, lib. X, epist. 77: "They affirmed, however, that this was the sum of their fault or error, that they were accustomed to meet on a fixed day before dawn, and to sing a hymn to Christ as to a God, one with another." Whence it is clear that not only Clerics, but also laypeople of old gathered by night for prayer and hymns. And hence arose the Nocturns, which we read daily in the Ecclesiastical Office, and this by the example of Paul and Silas, who ὕμνουν, that is, hymned, sang hymns, as Luke says. Whence the Church in the hymn of Wednesday at Matins sings thus: "Our minds and hands we lift on high, / As prophets in the night on high / Have taught us we should do, / And Paul hath counseled us thereto." Hence also St. Jerome writes and prescribes to Eustochium saying: "Be a cicada of the nights." For the cicada sings by night. Thus Vincent Ferrer, St. Peter Martyr of the Order of Preachers, St. Xavier and other apostolic men preached by day, prayed by night, following the example of Christ who "was spending the night in prayer to God," Luke VI. See more in Cassian, lib. II; Francolinus, lib. De Horis Canon., cap. II; Baronius here, and in the Martyrology, on the day of January 5.
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26. BUT SUDDENLY THERE WAS A GREAT EARTHQUAKE. — That God might thereby show that he had heard the prayers of Paul and Silas, and cared for them, and would free them from prison, and would shake the earth and all the elements for them, if need be. See the words at cap. IX, vers. 31. This earthquake appears to have been not only in the prison, but also in the city: for the Magistrate, being terrified thereby, immediately ordered them to be released. ALL THE BONDS WERE LOOSED, — either by the force of the earthquake, or rather by the secret operation of an Angel: yet no one fled, because all were struck with fear, and so the prisoners did not notice that their bonds were loosed, says Chrysostom.
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27. THE KEEPER OF THE PRISON. — Œcumenius thinks this keeper was Stephen, whose house Paul writes that he baptized, I Cor. I, 16, and whom he mentions among the firstfruits of Achaia in the same place, cap. ult., vers. 15. But it is an objection that these things were done at Philippi in Macedonia, not in Achaia; unless you say that this keeper was from Achaia, migrated to Philippi, was converted there by Paul, and returned to Corinth in Achaia.
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29. HE ENTERED, — εἰσπηδήσας, that is, as the Zurich and Pagninus versions have it, he rushed in, he leaped in.
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30. WHAT MUST I DO? — This keeper was converted by the earthquake, and because Paul and Silas, though loosed from their bonds, remained in them praising God; for from this he saw that God was fighting for Paul and Silas as if for his own legates.
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31. BELIEVE IN THE LORD JESUS. — Many other things were to be believed concerning the Father and the Holy Spirit, concerning the Church and other articles of the Creed, which Paul therefore explained to him one by one, vers. 32; but the head and sum of all these was faith in Christ: for this includes and teaches all the rest. For Christian faith believes and hands down the Apostles' Creed, by which the other things to be believed are contained.
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35. LET THOSE MEN GO — The magistrate had hastily pronounced sentence against Paul and Silas: wherefore, returning to himself, and the case being better examined, namely that because he had cast out the Python demon from the woman, that is, because he had conferred a benefit upon her and the whole city, he had received him so badly; perhaps also sensing, or being instructed by the keeper through a messenger concerning the miracle of the earthquake, and Paul's innocence and joy, and that when his bonds were loosed by God, he was unwilling to depart from the prison, he immediately ordered him to be released, God himself impelling him to this, lest the course of Paul's preaching be hindered: thus Lyra, Hugo and Dionysius. Whence certain Greek codices add: "And when day came, the magistrates assembled in council, and mindful of the earthquake that had occurred, they were afraid and sent the lictors;" which words signify that the earthquake was not only in the prison, but throughout the whole city, as I said in verse 26.
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37. UNCONDEMNED. — He censures the injustice of the magistrate, in that he hastened both the sentence and the punishment without hearing the case. The Syriac version renders it, innocent. ROMAN MEN. — In the Digest, law V, title 26, the Julian law concerning public violence condemns him who kills, tortures, scourges, or orders to be imprisoned a Roman citizen appealing, formerly to the people, now to the Emperor. Cicero exaggerates this in the fifth action against Verres, in that Verres scourged Gavius, a Roman citizen. "Nor was any other voice heard from that wretched man amid the pain and the crack of the blows, except this: 'I am a Roman citizen.'" Recent was the example of the Rhodians, who, when they had offended certain Roman citizens, Claudius deprived them entirely of liberty, as Dio relates in book LX. For by the ancient law of the Romans it was unlawful to subject a Roman citizen to scourging or rods. This was first established by law when Valerius Publicola passed it, according to Valerius Maximus, book IV, chapter I. The same was confirmed by the Porcian law and the Sempronian law, as Cicero testifies in his speech for Rabirius. See Sigonio, book I On the Antiquities of Roman Law, chapter VI. NOT SO, BUT LET THEM COME AND BRING US OUT — ἐξαγαγέτωσαν, that is, let them lead us out. Hence it is clear that Paul, after taking food in the keeper's house, returned to the prison, so that the magistrate might find him there, and pronounce him innocent and release him. Behold here the magnanimity of Paul, in that he was unwilling to depart from the prison except the magistrate pronounce sentence concerning his innocence, and that publicly. By a similar counsel Socrates was unwilling to flee from prison, lest that flight should rather convince him guilty than innocent, as Plato says in the Crito. The same thing and with the same virtue was done by Ignatius, the founder of our Society. Read Ribadeneira, book II of his Life, chapter XIV. Wisely Melania, imprisoned by the prefect of Palestine, that he might extort from her the gold which she distributed abundantly to monasteries, said: "I was the daughter of that man, and the wife of him who was illustrious in birth on earth, but now I am the handmaid of Christ. Do not despise my humble garb: for I can, if I wish, exalt myself: lest therefore perchance in ignorance you fall into some crime, I have declared to you who I am." And she adds a lesson: "For it is necessary to deal with the foolish, as with a dog and a hawk, by elevation of spirit, and in time of pride to set them upon them. Then the judge excused himself, and adored her, and ordered that she should associate with holy men without any hindrance:" thus Palladius in the Lausiac History, chapter CXVII. For this reason Paul sometimes assumed courage, and even anger. For anger is the whetstone of virtue. "Anger," says Chrysostom, homily 6 On the Praises of St. Paul, "God the creator implanted in us, that he might rouse sleeping and relaxed souls from inertia and sloth. For as with a sword the edge, so he imposed the sharpness of anger upon our mind, that we might use it when it is fitting. For this reason therefore Paul often used this affection, and was better when angry with those speaking modestly, doing all things in due time for the profit and advantage of preaching."
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39. THEY BESOUGHT THEM. — Behold Paul makes his judges suppliants to him. Whence Gagneius and Dionysius: "They besought pardon," they say, "for the injury and the violation of Roman citizenship." Certain Greek codices add that the magistrate came with friends, and said: "We knew not your condition, and that you are just. And bringing them out they besought them, saying: Depart out of this city, lest perhaps they rise up again against you and cry out against you."
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40. HE ENTERED INTO LYDIA, — a seller of purple, chapter V, verse 14, sorrowful and praying for the liberation of Paul. AND WHEN HE HAD SEEN THE BRETHREN, — Luke, Timothy, and any other companions of Paul who were there; for only Paul and Silas had been imprisoned. Hence Luke and Timothy were anxious for him. Therefore Paul consoled them, recounting the earthquake and other things which God had wrought in the prison on his behalf for the glory of Christ. Whence certain Greek codices add: "They told them whatsoever things the Lord had done for them." For at Philippi on this occasion Paul is read to have converted only Lydia and the jailer; but these scattered the seed of faith among others. Whence Paul afterwards wrote to them the epistle to the Philippians, burning with zeal and desire for martyrdom. Morally, let us learn from Paul to preach with the same eagerness and effort to few and to many, to the poor and to the noble, to women and to children and to men. The same I say concerning doctrine, hearing confessions, catechesis and any other occupation and labour. For although the fruit be small at the beginning, God nevertheless in his own time will draw forth a greater fruit from it. One does not climb to great things except through small ones: therefore one must begin with small things if one tends toward great things. See what is said in Zechariah IV, 10. A weak beginning will be followed by better fortune.
Machine translation from the Latin, not reviewed.
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v. 9 Auic testimonium bonum reddebant qui in Lystris erant et Iconio fratres; perspexit apostolus optimam adolescentis indolem eumque dignum fore evangelii praeconem fidelemque suum socium merito speravit; neque deceptus est; vide enim quas laudes ei postea tribuat Phil. 2,20-22; ei commisit negotia difficilia (1 Cor. 4,17; 16,10. 1 Thess. 3,2. etc.) et vide utramque ad eum epistolam ;
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v. 3 hunc voluit Paulus secum proficisci; eum fuisse satis in iuvenili aetate, elucet ex 1 Tim. 5,19; nam circa annum 65 adhuc ei scribit : nemo adolescentiam tuam (σου τῆς νεότητος) contemnat; et assumens circumcidit eum propter [udaeos qui erant in illis locis; sciebant enim omnes quod pater eius erat gentilis; profitetur enim Paulus : etfactus sum Iudaeis tanquam Iudaeus, ut Iudaeos lucrarer, iis qui sub lege sunt quasi sub lege essem , ut eos qui sub lege erant lucrifacerem (1 Cor. 9,90. 21). Id secutus Timotheum circumcidit, ut aptus evaderet ad evangelium. ludaeis praedicandum; libentius enim isti admittunt et audiunt circumcisum; cum eo licet libere versari, ad eum accedere. Proin id fecit quod ad id quod intendebat maximae erat utilitatis. Neque enim (ut perperam in breviario legitur) eum circumcidit propter Iudaeos qui crediderant; hoc Paulus nunquam fecisset; talibus restitit qui circumcisionem Titi postulabant (Gal. 2,3. 5) ; sed solum quia, ut Chr. = dicit, Iudaei non tulissent audire verbum ab incircumciso. Accedebat ratio alia quia mater eius erat iudaea; filius autem mulieris israelitae, eo ipso censebatur Israelita (cf. Wetst. ad h. 1.); nam partus sequitur ventrem, etiam apud illos valebat; unde talis filius incircum- 01805 ἃ ludaeis habitus esset abominationi tamquam apostata a religioue Dei et foedere. Viri quidam critici hic iterum omne acumen criticum abiiciunt clamantes hanc circumcisionem esse aperte a Luca fictam, fictam contra omnem historiae fidem, fictam, ut Paulus legis observator falso demonstraretur et consentiens cum priscis apostolis (cf. Baur, Zeller, Overb. Hilg. partim Weizs.). Verum hodie iam Wendt , Weiss, Bl. aliique illos criticos egregie refutant, neque id difficile est attentis rerum conditionibus iisque quae Paulus statuit 1 Cor. 7,19; 9,90. | Reliquas quoque civitates, Iconium, Antiochiam, Pergen, Attaliam visitatas esse ex 15,36 concluseris et indicatur
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v. & cum autem pertransirent civitates Paulus, Silas, Timotheus, tradebant eis custodire dogmata quae erant decreta ab apostolis et senioribus qui erant lerosolymis ; nam iis in regionibus multi erant Iudaei, unde eadem rerum conditio reperiebatur, ob quam decretum illud conditum erat. Ceterum vide notam ad 15,23. Alia lectione statuitur eos etiam magna libertate evangelium praedicasse, proin evangelium apud alios propagasse. Id etiam ex nostro textu colligitur; nam eum in finem Timotheus fuit circumcisus et indicatur quoque clare
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v. 5 et ecclesiae quidem confirmabantur fide, maiorem acceperunt cognitionem et firmitatem fidei; vita fidelium ad fidei normam stabili ratione exigebatur, et abundabant numero quotidie, augescebant in dies numero; en fructus duplex visitationis apostolicae.
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v. 6 διῆλθον, pertransibant (gig) Phrygiam et galaticam regionem, χωλὺυ- θέντες prohibiti 8 Spiritu sancto etc. i. e. quia vel postquam prohibiti sunt; eodem modo versio vulg. intelligi debet v. 6 transeuntes autem Phrygiam, quae Phrygia magna nomen habuit et cuius pars inter boreales Lycaoniae et meridianos Galatiae usque ad orientales Cappadociae terminos excurrebat (Patr.); ibi quoque multi incolebant Iudaei; nam iam Antiochus magnus duo millia familiarum (οἴκους) Iudaeorum ex Mesopotamia et Babylonia in Lydiam et Phrygiam sedes transferre iusserat (losephus, Antiq. 12,3,&) et Galatiae regionem; priscae enim Phrygiae pars a Galatis, Gallis, Keltis fuit occupata; iude nomen ei factum Galatiae, galaticae regionis; fuisse olim unam regionem fortasse indicatur eo quod utraque regio uno articulo τὴν Oo. «ai Γαλατικὴν χώραν comprehenditur; urbes habuit haec regio Pessinunta, Ancyram, Tavium. Evangelium ibi praedicatum esse, proin διῆλθον eo sensu esse intelligendum, elucet ex 18,23. Ibi vero annuntiatum est quia vetati sunt a Spiritu sancto loqui verbum Dei in 4510 , intellige Asiam propriam, provinciam sic dictam. Cum ibi igitur praedicassent, profecti ad confinia Mysiae inde in Bithyniam tendere volebant; nam in Mysia, quae ad Asiam pertinebat, prohibiti erant a praedicatione
In v, 6 כ 4.30 א 6 מו5 ₪ plu minusc cat syr (utr) sah cop arm aeth Epiph Did Caes; gig pertransiebant... prohibiti. In v. 7 D v0sXav εἰς D: πορευεσθαι; sim syr. In v. 9D xat ἐν οράματι δια v. ₪00 vo TII. ὡσεῖ ἀνὴρ Max. τις soto xata πρόσωπον avtov; sim ph c*. In v. 10 D 5750066 ovv διηγησατο τὸ οραμὰ ἡμῖν xat evoraagtv oct, item sah; ַ0 DHLP al longe plu syr (utr) sah arm Ir Chr. In v. 11 D 137. τη 6s &xzugtov ἀναχθέντες, item ph (mg). In v. 1? Bl WH (in append.) coniectant πρωτῆς μερίδος της Max. et invenitur in versione quadam saec. 13 et in quodam codice latino; vide Bl. Acta p. XXVI. In v. 13 D εδοχει προσευχὴ £wa:; item e gig vg. In v. 15 gig haec cum baptizata esset cum omnibus suis, rogabat dicens... introeuntes... manete. Visitatione ecclesiarum absoluta apostolus cum sociis, Sila et Timotheo, alias regiones ingreditur evangelii praedicandi causa. Et ipse quidem voluit occidentem versus in Asiam propriam pergere (Mysiam, Ioniam, Lydiam, Cariam); quod ne faceret prohibitus est 8 Spiritu sancto. Quare iter instituit septemtrionem versus et in Phrygia etin galatica regione praedicabat. Id summatim indicatur in
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v. 7 cum venissent autem 1n Mysiam χατὰ i. e. versus Mysiam, ad confinia Mysiae )27.( , quae est regio maxime borealis Asiae propriae, Mysia minor, £entabant ire in Bithyniam, positam inter Pontum euxinum, Paphlagoniam, Galatiam, Phrygiam magnam, Mysiam minorem et Propontidem (Patr.) et non permisit eos spiritus Iesuy
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v. 8 cum autem pertransissent Mysiam descenderunt Troadem; nomen Troas proprium fuit regionis mari aegaeo adiacentis inter Mysiam minorem maioremque;' huius regionis urbs primaria, in litore posita, proprium nomen babuit Alexandria, quo vero aliis urbibus sic nuncupatis distingueretur, ᾿Αλεξάνδρεια ἡ Tpoi;, vel sicut ipsa regio Troas vocari solita fuit ' (Patr.). Hoc loco ipsa urbs intelligitur, ab Augusto colonia aucta, ad mare sita contra Tenedum (B/.). Ibi iam Christianos fuisse, colligi potest quia ibi Lucas se adiunxit apostolo (v. 10); in pentecoste enim etiam ex Asia aderant in urbe (2,9) per quos nuntius messianus huic quoque regioni est allatus. Et fortasse haec erat ratio, cur Paulus prohiberetur in Asia praedicare, quo citius scil. amandaretur ad regiones, ubi Christus nondum erat nominatus. Apostolo novus laboris campus ostenditur
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v. 9 et visio per noctem Paulo ostensa est : vir Macedo quidam, satis bene altera lectio 0% τῷ II. ὡσεὶ ἀνὴρ etc. ; unde noverat Paulus esse Macedonem? « poterat vidisse die proximo Troade Macedones quosdam, chlamyde causiaque insignes; inde facile agnoscebat » (B/.). At ea re ne opus quidem est; cum enim audiret Paulus : transiens in Macedoniam adiuva nos, virum esse Macedonem erat manifestum. Id accidisse mox ubi Paulus Troadem advenerat, ex 60 quoque collige quia in Asia prohibitus erat praedicare; id ex ipsa narrationis forma comperiri Patr. dicit; erat stans in altera lectione χατὰ πρόσωπον αὐτοῦ, quam dictionem, cum in novo testamento apud solum Lucam reperiamus (2,31; Act. 3,23; 95, 16), non ab alio quodam, sed ab ipso Luca esse adscriptam Be/s. existimat; οὐ deprecans eum et dicens : transiens in. Macedoniam adiuva nos; pergitur in altera lectione : expergefactus (διεγερθείς) ergo narravit nobis visionem et intelleximus eftc.;
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v. 10 wt autem visum vidit, statim quaesivimus proficisci in Macedoniam, certi facti, συμβιδάζοντες , στοχαζόμενοι (Chr.); cf. 9,92; colligentes, concludentes, quod vocasset nos Deus evangelizare eis; ibi igitur adfuisse Lucam ipso narrandi modo patet; ad rem notat Bl. : > potuit Lucas, ut Pauli comes, in enarrandis eius rebus gestis interdum persona prima uti, de eis scilicet, quae communiter acta erant neque Paulum actorem primarium habebant; sicut autem dicere potuit ἐπορευόμεθα, ita minime debuit, etsi adfuerat ipse; itaque ubi prima persona est, cognoscimus 80101856 Lucam; at ubi tertia, non cognoscimus eundem afuisse. Valebat in hac re magis occasio quam consilium ; potuitque usus primae personae paullatim in consuetudinem vertere, id quod factum revera videmus » (p. 10). Et quam prompte obedierint et ipsa divina providentia disponente quam cito iis praesto fuerit navigandi opportunitas in altera lectione effertur : postera die ν.
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11 navigantes autem α 100006 13,13, recto cursu venimus Samothraciam εὐθυδρομήσαμεν 91.1 de cursu secundo; Samothrace insula libera maris aegaei, a Thraciae 8עס distans 38 millia passuum, circuitus 32 m. p.; attollitur monte 58006 10 m. p. altitudinis, vel importuosissima omnium (ita Piinzus, n. h. 4,93; al. 73; cf. Strabo 1,49. 50) et sequenti die Neapolim, oppidum ad mare e regione Thasi situm (Dio Cass. &7,35) ἴῃ sinu strymonico; Datenorum urbs est Neapolis zx: αὐτὸ τὸ 42-50 , arva habens frugifera et portum et fluvios et navium fabricas et auri fodinas quaestuosas (Strabo 1,36). Verum, uti iam C/r. notat, solebat Paulus oppida minora praeterire, 66 in maioribus morari; quare Neapoli non substitit, sed ad nobiliorem urbem properavit, ex qua dein toti quoque regioni prospicere haud erat difficile;
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v. 12 οἱ inde PAilippos, quae est prima partis Macedoniae civitas, colonia; urbem ex pago, cui Crenides nomen erat (Strabo "7,35. 42) exstruxit Philippus I Macedo; sita est ad Pangaeum montem, inter Strymonem et Nestum fluvios. De textu iam ita habet Patr. : « ne dubites quin Lucas scripserit πρώτης primae quod et absentia articuli ante nomen πρώτη et a&auctori(as (Cavedoni, Numismatica bibl. Append. ΠῚ p. 119) comprobant, res vero ipsa certum praestat. Paulus Aemilius subactam Macedoniam in quatuor partes divisit; primae partis, in qua erant Philippi, caput fecit non hanc urbem, sed Amphipolim (Livius 45, 29). Prima haec Macedoniae pars! posita erat inter fluvios Strymonem et Nestum, quam regionem Philippus Thraciae ademptam attribuit Macedoniae, proptereaque geographi Macedoniam adiectam vocare solent; hinc causa, cur quidam scriptores, etiam seriores, ut Plinius (a. .ג &,11 al. 18 al. 42), Philippos, non secus ac Neapolim, Thraciae urbibus annumerant ». Hac utique lectione : quae est primae partis Macedoniae civitas, res est clara et omnis evanescit difficultas et quaestio, quomodo prima civitas vocari possit. Eam acceptionem etiam prae se fert lectio quam 2606 praebet : quae est prima parte Macedoniae civitas. Eodem modo legit sabbatum, de quo statim narratur (Patr.);
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v. 13 die autem sabbatorum 13,14; dicitur enim pluralis τὰ σάδδατα frequenter de uno sabbato, egressi sumus foras portam urbis ad flumen, ubi videbatur oratio esse προσευχὴ oratio, preces; sed etiam locus precibus faciendis destinatus; dein locus subdialis quo preces Iudaei facere solebant in ripa fluminis ubi aqua ad lotiones caerimoniales suppetebat (cf. Grimm s. v.). Ita ψήφισμα ᾿Αλικαρνασσέων Iudaeis dat inter alia potestatem τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάσσῃ xavà τὸ πάτριον ἔθος )10sephus, Antiq. 14,10,928); eandem vocem ea notione Juvenalis quoque novit, qui etiam conqueritur : sacri fontis nemus et delubra locantur Iudaeis (3,11-13. 295) et Tertullianus quoque orationes litorales fudaeorum, preces memorat, quas omissis templis per omne litus quocunque in aperto ad coelum mittant (ad nationes 1,13; de ieiuniis 16; M. 1,579; 2,976). Ceterum προσευχή vix ἃ synagoga multum distinguebatur; nam Josephus scribit ; συνάγονται πάντες εἰς τὴν προσευχὴν μέγιστον οἴκημα xai πολὺν ἔχλον ἐπιδέξασθαι δυνάμενον (vita 56( et Philo quoque vocem ad synagogas applicat, unde aliqui nullum discrimen intercedere opinantur (cf. Schürer 1. c. 1] p. 373) sicut Patr. quoque non aliud nisi nominum discrimen agnoscit. Uti priscum nomen 07604066 indicat, prope Philippos crebri erant fontes; nomen vero rivi traditum non est; intelligi parvum fluvium Gangam vel Gangiten aliqui putant (cf. Felt. Wendt); atteste Appiano aberat Philippis duodeviginti stadia (Patr.). In ipsa igitur urbe non erat synagoga, et numerus Iudaeorum non videtur fuisse magnus cum ad orationem solum mulieres convenerint. In loco orationis sedentes loquebamur mulieribus quae convenerant;
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v. 1& et quaedam mulier nomine Lydia nomen est satis frequens (cf. Horatius. Od. I, 8; 13; 25,1; III, 9,6. 7), purpuraria civitatis Thyatirenorum περφυρόπωλι:ς venditrix purpurarum, pannorum, vestium purpureo colore tinctorum; Thyatira, urbs Lydiae, Macedonum colonia (Strabo 13,5,^; al. 625, al. 928), vocatur metropolis (Ptolem. 5,9,16( , olim Pelopia et Euhippia cognominata (Plinius 5,31; al. 99; al. 115), colens Deum i. e. proselyta, audivit, £xovev, audiebat verbum (gig), cuius Dominus aperuit cor. intendere his quae dicebantur a Paulo; « aperire itaque Dei est, attendere vero illius; res igitur erat et divina et humana » (Chr.);
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v. 15 cum autem baptizata esset et domus eius, deprecata, est dicens < si iudicastis me fidelem Domino esse, introite in domum meam et manete; « vide quam humilia proferat verba, cum quanta sapientia; nihil ad persuadendum aptius; non rogavit, non precata est tantum, non eorum arbitrio rem reliquit, sed coegit » (CÀr.); et coegit nos blanda quadam vi, cum apostoli non statim acquiescerent (Beel.); ipsa iam proludit illi magnae liberalitati qua fideles philippenses in Paulum usi sunt (Phil. 4,15. 16. 18). Multa autem obsecratione opus erat, quia apostolus generatim volens evangelium sine sumptu facere victum sibi labore manuum comparabat (cf. 18,5; 20,34. 1 Cor. 4,19; 9,15. 18. 1 Thess. 2,9. 9 Thess. 3,8), uti Felt. adnotat. nervo conclusit; in nervo Lcif. gaudio et quanta consolatione hunc primum in Europa fidelium coetum amplexus sit, ipsa epistola luculentissimum praebet documentum. Lucas tamen ex illa commoratione solum refert quali persecutioni expositus sit apostolus;
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v. 16 factum est autem euntibus nobis ad orationem εἰς τὴν προσευχὴν, in proseucham, ad locum orationis puellam quandam παιδίσκην ancillam, Aabentem spiritum pythonem i. e. spiritum divinationis, spiritum fatidicum; > pythones: divinare videntur et non continuo dii sunt, denique a christianis hominibus effugantur » πύθωνες μαντεύονται, ἀλλ᾽ ὑφ᾽ ἡμῶν ὡς δαίμονες ἐχριζούμενοι φυγαδεύονται (Clem. Recogn. &,20; Homil. 9,16; M. 1, 1323; 2, 253). Eo nomine vocabatur draco magnus, quem Apollo secundum fabulas oraculum Delphorum custodientem interfecit; unde ipse pythius est appellatus (cf. Ovid. Metàm. I, 438). Unde nominis translatio ad spiritum divinationis facile intelligitur. Tempore posteriore, ut Plutarchus testatur (de defectu orac. 9), ventriloqui (engastrimythi) appellabantur πύθωνες, et puellam illam fuisse ventriloquam saepius dicunt (Wendt). At id non sufficit; saltem dicendum est daemonem illo artificio usum e ventre eius locutum et vaticinatum esse; obviare nobis, quae quaestum. magnum praestabat . dominis suis divinando, poterant esse unius servi domini plures. e. gv. fratres duo )27.( Uti daemones quandoque laudes Iesu clamabant (Marc. 1,94. 34), ita hic daemon simile quid tentat
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v. 17 Aaec subsecuta Paulum et nos clamabat dicens : isti homines servi Dei excelsi sunt, qui an- . nuntiant vobis viam salutis; maligne id daemonem fecisse clarum est (Chr.); sed cur ore puellae usus sit ad tale edendum testimonium, quaeri potest. Respondet Oec. : volebat in posterum fide dignum facere suum testimonium ; si enim Paulus illud admisisset , multos sane etiam credentium fefellisset tamquam ab illo susceptus; propterea ea dici sinit quae contra se faciunt, ut sua stabiliat. Alii causam reddunt ex ipso cventu quem daemon sperabat fore; scil. Paulum id non laturum; se iri utique expulsum, at simul ob'lucri cessationem maximam in Paulum conflatum iri invidiam, ita ut expelleretur vel etiam occideretur ad rei religiosae maximum detrimentum (Lap. Beel.). Censet vero Patr. Deum voluisse ut ipse mendacii auctor veritati testimonium redderet et ita ipse inimicus occasionem praeberet ostendendi potentiam Pauli. Daemonem id coactum fecisse et coactum ' sibi ipsi debuisse expulsionem machinari, forte probabilissime censeri potest;
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v. 18 hoc autem faciebat multis diebus; magnam hic invenit difficultatem Hilg. * « quomodo puella semper eadem via qua illi tendebant ad locum orationis illis obviam ire censeri potest? Et ad illum locum, quem tamen viri Iudaei non semper vitaverint, ο Paulus multis diebus sine ulla prohibitione iverit? » Haec ei sufficiunt, ut v. 18 perperam esse insertum, et simile quid in v. 16 esse illatum affirmet. Nonne, si scio aliquem certa via solere ingredi , tum demum facillime possum ei obviam venire? Philippis persecutio non est mota a Iudaeis; unde illos vel paucos fuisse vel non malevolos colligitur. Proinde etiam Paulus sine ullo impedimento locum orationis adire poterat ad proselytos docendos. | Christus noluit commendari a daemone ; item Paulus; dolens autem = Paulus διαπονηθείς 1. e. χινηθεὶς καὶ δηχθείς, (Oec.), commotus et molestia quasi morsus; indignum erat, ut verbum evangelii spiritusimmundus annuntiaret (Beda) et conversus spiritui dixit : praecipio tibi in no- ὦ mine Iesu Christi exire ab ea, et exitt eadem hora, statim (εὐθέως D) exiit. Unde evidens est non artem illam ventriloquorum intelligi, quae ne ad divinationem. quidem per se valeret, sed obsessionem seu possessionem daemoniacam. Nam ad verbum Pauli ancilla iam plane destituta est priore illa divinandi facultate;
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v. 19. videntes autem domini etus quia exivit, uti daemon exivit, spes quaestus eorum; iam enim non poterat, uti antea, ope daemonis de occultis, de absentium actis, de rebus amissis, de furtis respondere et de eiusmodi rebus quas vulgus a praestigiatoribus petere solet (cf. Beel.), apprehendentes Paulum et Silam perduxerunt in forum ad principes ἄρχοντες qui statim nomine muneris στρατηγοί, praetores dicuntur, erant in municipiis et coloniis duumviri iuri dicundo, qui praetores quoque appellabantur (cf. Cicero, de lege agr. 1], 3&; Vigourouz, Le Nouveau Test. et les découverles archéol., p. 205). Vi et impetu εἵλκυσαν pertraxerunt (gig traxerunt) eos ad praetores. Haec prima recensetur persecutio a gentilibus excitata, non primarie ob odium religionis, sed ob iram et indignationem de lucri detrimento. Verum quo certius illisuam in eos expleant vindictam, accusationem odio populari et quadam legitima specie vestiunt, sed tacent cur nunc tandem tanto studio tuendae dignitatis romanae legumque romanarum inflammentur;
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v. 90 e£ offerentes eos magistratibus τοῖς στρατηγοῖς, praetoribus, dixerunt : Ài homines conturbant civitatem nostram, cum sint Iudaei; ad odium nominis Iudaei provocant eo maiore effectu, quia Claudius Iudaeos assidue tumultuantes Roma expulerat (cf. 18,2); ceterum gens iudaica Romanis invisa erat; etiam Cicero barbarae superstitionis Iudaeos accusat urbemque Hierosolyma suspiciosam ac maledicam civitatem appellat (or. pro Flac. 98);
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v. 21 et annuntiant morem quem non licet nobis suscipere neque facere , cum simus Romani; urbs erat colonia (v. 12); quare Romanum nomen factant, seque ramano iure et lege vivere velle et debere affirmant; iilos autem se rebelles praebere, cum Romanos a lege romana defieere doceant. Xam lege romana cautum erat : separatim nemo habessit deos neve novos neve advenas nisi publice adscitos privatim colunto (Cicero, de legibus 2,8; plura vide apud Mommsen, Roemisches Staatsrecht ΠΠ 2 p. 1177, Leipzig 1888). Ceterum cultus extraneos et superstitiones multas Romae et in provinciis esse tolerata et suscepta constat; ludaeorum religio non solum tolerata erat, sed etiam aliquibus privilegiis honorata (cf. Josephus, Antiq. 15,10,8. 20-24; Philo, Legatio ad Cai. 23; 56/0070 1. c. 11 523 seq.). Sed nihilominus perfacile erat furorem plebis in Iudaeos excitare et generatim ludaei odio erant et contemptui apud Romanos;
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v. 22 et cucurrit plebs adversus 605 συνεπέστη una insurrexit contra eos (18,12) ; ad rei veritatem (gig consurrexit) additur in altera lectione turbas clamantes insurrexisse in eos; et magistratus οἱ στρατηγοί scissis tunicis eorum íusserunt eos virgis caedi , περιρήξαντες; generatim fit mentio scissionis vestium ante flagellationem (cf. Livius 8,32; Tacitus, Hist. 4,27 scissa veste, verberato corpore; Valer. Max. de discipl. milit. 2,7,8; Dion. halic. 9,39 τὴν ἐσθῆτα περιχαταρρῆξαι etc.). Hanc narrationem de persecutione omni destitui fide Weizs. audacter asserit (p. 2&0) et rationem affert ex modo agendi Pauli; nam « ita Paulus agere non potuit » ut scil. prius contra ius et fas se caedi permitteret, quo maiorem postea satisfactionem postularet. De satisfactione vide ad v. 37-39. Alii quoque (Zeler, Overb.) negant eam flagellationem, quia Paulus alias iure suo civitatis romanae usus eam non permiserit. Verum ex ipsius Pauli testimonio scimus ipsum ter illi iuri renuntiasse (2 Cor. 11,95 ter virgis caesus sum); cur singulis in casibus non usus sit iure suo nescimus ; sed valde frivolum est affirmare eum debuisse semper ius suum proclamare; et hoc asserere, cum tamen eius ipsius testimonium 2 Cor. 11,95 constet, debuit esse alienissimum 8 viro critico, dummodo amans velit esse veritatis; v. 22 et cucurrit plebs adversus eos συνεπέστη una insurrexit contra eos (18,12) ; 80 rei veritatem (gig consurrexit) additur in altera lectione turbas clamantes insurrexisse in eos; e? magistratus ol στρατηγοί scissis tunicis eorum iusserunt eos virgis caedi , περιρήξαντες; generatim fit mentio scissionis vestium ante flagellationem (cf. Livius 8,32; Tacitus, Hist. 4,27 scissa veste, verberato corpore; Valer. Max. de discipl. milit. 2,7,8; Dion. halic. 9,39 τὴν ἐσθῆτα περιχαταρρῆξαι etc.). Hanc narrationem de persecutione omni destitui fide Weizs. audacter asserit (p. 240) et rationem affert ex modo agendi Pauli; nam « 118 Paulus agere non potuit » ut scil. prius contra ius et fas se caedi permitteret, quo maiorem postea satisfactionem postularet. De satisfactione vide ad v. 37-39. Alii quoque (Zeller, Overb.) negant eam flagellationem, quia Paulus alias iure suo civitatis romanae usus eam non permiserit. Verum ex ipsius Pauli testimonio scimus ipsum ter illi iuri renuntiasse (2 Cor. 11,95 ter virgis caesus sum); cur singulis in casibus non usus sit iure suo nescimus ; sed valde frivolum est affirmare eum debuisse semper ius suum proclamare; et hoc asserere, cum tamen eius ipsius testimonium 92 Cor. 11,95 constet, debuit esse alienissimum a viro critico, dummodo amans velit esse veritatis;
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v. 93 et cum multas plagas ets imposuissent , miserunt eos in carcerem, praecipientes custodi, ut diligenter custodiret eos; ἀσταλῶς tuto; plagis illis male admodum eorum corpora habita fuisse; collige quoque ex v. 33; hae plagae illae sunt quarum stigmata Paulus corpori suo impressa esse gloriabatur (Gal. 6,17 ; Patr.). Custos diligenter praeceptum exsequitur, ut tuto custodiantur v. 23 et cum multas plagas eis imposuissenl , miserunt eos in carcerem, praecipientes custodi, ut diligenter custodiret 605, ἀσταλῶς tuto; plagis illis male admodum eorum corpora habita fuisse; collige quoque ex v. 33; hae plagae illae sunt quarum stigmata Paulus corpori suo impressa esse gloriabatur (Gal. 6,17; Patr.). Custos diligenter praeceptum exsequitur, ut tuto custodiantur
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v. 24 qui cum tale praeceptum accepisset , misit eos in interiorem carcerem et pedes eorum strinxit ligno; duo itaque facit ad tutissime eos cu- Stodiendos; misit eos in intimam partem carceris, et insuper ἠσφαλίσατο firmos reddidit , firmiter adstrinxit pedes eorum claudendo scil. eos εἰς τὸ ξύλον, in nervum (νέρδον CAr.), i. e. in truncum habentem foramina, quibus pedes immittebantur et nervis vincti adstringebantur. ]ta sane omnis fuga vel sese liberandi spes illis adimebatur. De hisce scribit Paulus Thessalonicensibus : anté passi et contumeliis affecti (sicut scitis) in Philippis fiduciam habuimus in Deo nostro (1 Thess. 2,2). Iam coeptum est impleri illud : ego enim ostendam illi quanta oporteat eum pro nomine meo pati (9,16). iactant, seque ramano iure et lege vivere velle et debere affirmant; illos autem se rebelles praebere, cum Romanos a lege romana deficere doceant. Nam lege romana cautum erat : separatim nemo habessit deos neve novos neve advenas nisi publice adscitos privatim colunto (Cicero, de legibus 2,8; plura vide apud Mommsen, Roemisches Staatsrecht III 2 p. 1177, Leipzig 1888). Ceterum cultus extraneos et superstitiones multas Romae et in provinciis esse tolerata et suscepta constat; Iudaeorum religio non solum tolerata erat, sed etiam aliquibus privilegiis honorata (cf. Josephus, Antiq. 1%,10,8. 20-254; Philo, Legatio ad Cai. 23; Schürer 1. c. II 593 seq.). Sed nihilominus perfacile erat furorem plebis in Iudaeos excitare et generatim Iudaei odio erant et contemptui apud Romanos; v. 94 qui cum tale praeceptum accepisset , misit eos in interiorem carcerem et pedes eorum strinxi ligno; duo itaque facit ad tutissime eos custodiendos; misit eos in intimam partem carceris, et insuper ἠσφαλίσατο firmos reddidit , firmiter adstrinsit pedes eorum claudendo scil. eos εἰς τὸ ξύλον, in nervum (vép£oy CAr.), 1. e. in truncum habentem foramina, quibus pedes immittebantur et nervis vincti adstringebantur. ta sane omnis fuga vel sese liberandi spes illis adimebatur. De hisce scribit Paulus Thessalonicensibus : anté passi et contumeliis affecti (sicut scitis) in Philippis fiduciam habuimus in Deo nostro (1 Thess. 2,2). Iam coeptum est impleri illud : ego enim ostendam illi quanta oporteat eum pro nomine meo pati (9,16). « Perpende imprimis cui exercitio vacarent apostoli iniuria affecti ; nimirum hymnos Deo canebant et gratias agebant, quod digni fuissent habiti pro nomine Iesu et pro evangelio contumeliam pati » (Salm.);
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v. 95 media autem nocle Paulus et Silas orantes laudabant Deum cf. 5,41; et alta quidem voce Deum celebrabant; et audiebant eos qui in custodia erant οἱ δέσμιοι ceteri vincti (gig). Uti &,31, ita hic Deus precibus suorum militum ac praeconum signo externo manifestat se annuere
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v. 26 subito vero terraemotus factus est magnus, ita ut moverentur fundamenta carceris; et statim aperta sunt omnia ostia et universorum vincula soluta sunt; 168 simul patuit non casu terraemotum illum evenisse, ut nonnemo putare videtur, quia motus terrae tam frequentes sint in illis regionibus (B/.);
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v. 27 expergefactus autem custos carceris et videns tanuas apertas carceris, « ad quod certe satis erat exigua illa lux quae noctu per fenestras in cubicula immitti solet; de ianuis vero secus viam positis neque illa opus erat ut eas custos apertas videret. Ceterum nihil est quod credere. vetet lucernam fuisse in loco ubi custos dormiebat, neque quominus id credamus obstat v. 29, quin imo sic credere suadent tum diligentia et cautio quibus ad carceres custodiendos advigilatur, tum illud quod Paulus manens in interiore carcere viderit, quid custos in propriam vitam machinaretur » (Patr.). Quid, si nox splendore lunae erat clara? En, non deest varia ratio qua illud c?dere facile concipiatur. Verum custos phrenetico quodam terrore correptus evaginato gladio volebat se interficere aestimans fugisse vinctos; nam, uti lege fertur, ad commentariensem receptarum personarum custodia observatioque pertineat ; ipsum volumus huiusmodi poena consumi, cui obnoxius docebitur fuisse qui fugerit (Wetst. ad h. ].). | At captivi non fugerant ; censet quidem Cr. illos ianuas esse apertas non vidisse, « alioquin fugissent omnes »; sed hi quoque terrore correpti et de eventu adeo insolito stupefacti, vel vi quadam occulta divinitus impediti retinebantur;
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v. 28 clamavit autem. Paulus voce magna dicens : nihil tibi mali feceris; universi enim hic sumus; e re notat Bl. : א vituperandus fortasse carceris custos, quod parum circumspecte acturus erat; mirum autem est eam vituperationem a quibusdam ad Lucam transferri quasi parum circumspecte narret. Quaerentibus autem cur non revera captivi fugerint, facile respondetur, sine dubio id eos facturos fuisse, si esset datum tempus et rem cognoscendi et ex terrore animos colligendi ». Ex Pauli verbis forte concludi potest cum Fe/t. captivos terrore covreptos propter vehementem terrae motum omnes cucurrisse ad carcerem interiorem, ad Paulum et Silam, quos Deo laudes dicentes audierint. Custos autem
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v. 99 petito lumine introgressus est οἱ tremefactus procidit Paulo et Silae ad pedes
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v. 30 et producens eos foras; effertur altera lectione quod utique per se intelligitur, ceteros captivos ab eo iterum esse tuto adstrictos; a?t : domini, quid me oportet facere, ut salvus fiam? non intelligit Hi/g. quomodo custos statim intellexerit miraculum factum esse propter hos quos brevi antea nervo adstrinxerat eosque viros Dei declarari; quomodo itaque talis cognitio ei potest adscribi ? nonne id plane incredibile est? Scrupulum hunc iam satis superque solverunt Calm. Beel. Patr. Felt.; sed catholica sunt — non leguntur. Ita Patr : « quid vero custodem impulit, ut id faceret, utque ad horum potius pedes accideret quam ad aliorum qui erant in eodem carcere? facile est id coniicere. Multus procul dubio sermo erat Philippis de Paulo et Sila, de horum sanctimonia, de nova doctrina quam illuc attulerant, de miraculis quae, ut credere est, illic sicut alibi Paulus edebat, famaque magis ac magis percrebruerat, ex quo illa divina v. 16 Paulum huiusque socios per urbis vias prosequens clamare coeperat, quod multis dicbus ea iam fecerat cum Paulus et Silas in carcerem trusi sunt; huc quidam quasi cumulus accesserat python eiectus. Haec autem carceris custodem latere non poterant ». Scivit absque dubio eos ob novam de Deo doctrinam esse missos in carcerem; facile poterat quoque audivisse illos promittere obsequentibus sibi salutem aeternam (cf. Calm. 12661. Felt.). Unde visis prodigiis non poterat dubitare, quin ἐδ 5 a Deo suo, cuius causa male habiti sint, testimonium. redderetur. Eo modo facile etiam eius quaestio intelligitur;
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v. 31 at i/i dixerunt : crede in Dominum Iesum et salvus eris tu et domus tua;
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v. 32 et locuti sunt ei verbum Domini; proin pluribus eum docuerunt de religione christiana aliosque : cum omnibus qut erant in domo eius;
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v. 88 et -tollens eos in illa hora noctis lavit plagas eorum παραλαθδών i. e. abduxit secum in locum ubi lavarentur (B/.). Id factum esse ante longiorem institutionem et expositionem doctrinae patet; sed Lucas commode poterat v. 32 statim adiungere ad v. 31 1. e. ad rem clarius explicandam; et baptizatus est ipse et omnis domus eius continuo; exierunt ergo extra tecta sub dium, in cavaedium fortasse, ad fontem, ut baptismo initiarentur. Quare apte pergitur v. 34 cumque per- . duxisset eos in domum suam ἀναγαγών in locum altiorem eos duxit, eos ex cavaedio, ubi fons vel puteus erat, ascendere fecit in domum suam , apposuit eis mensam et laetatus est cum omni domo sua credens Deo; mensam apponi illis istius noctis vigilia et praecedente sanguinis effusione viribus exhaustis non ingratum fuerit (Beel.). Ipse custos laetatus est quia cum omni domo sua credidit (Beel. Patr. Felt.). In subsequentibus δὰ unam alteramve quaestionem quae secundum textum communem moveri solebat, responsum datur in altera lectione;
16:35
v. 35 et cum dies factus esset, miserunt magistratus lictores 22650090 , nomen habent a virgis quas gestabant, dicentes : dimitte homines 10105; quid eos impulerit, quaerunt; fortasse agnoverant indicta causa se illos punivisse (Sa/m.); sive quod puduerit eos rei perverse gestae cum viris insontibus, sive quod amici Pauli omnia moverint pro eorum libertate procuranda et magistratus sincera narratione de rei veritate certiores fecerint, sive quod miraculum quod per quietem noctis acciderat, renuntiatum illis fuerit (Calm.). Haec ratio in altera lectione redditur : congregati sunt praetores una in foro et recordati terrae motus qui factus fuerat timuerunt et miserunt (ita D, ph mg); quam lectionem Cassiod. quoque cognovisse videtur, : cum scribat : quo terrae motu magistratus quoque commoti sunt et praeceperunt, ut apostoli de custodia linquerentur. Facile enim credi potest magnum illum terrae motum nequaquam in solo carcere, verum in tota urbe esse perceptum ; unde illis qui modo viros de religione numinis alicuius accusatos re nullatenus inquisita diris plagis mulctaverant, necessario oriri debuit persuasio, dei illius vindictam cerni in terrae motu, qui facinus a se patratum adeo immediate sequatur (Beís.). Unde numinis iram placare volebant missis lictoribus ad custodem : dimitte homines quos heri traditos accepisti. Uti ex v. &0 patet, vide quoque
16:36
v. 36. 38. 39, apostoli iterum in carcerem redierunt, id quod etiam consultum erat, ne negotium et molestia crearetur custodi apud praetores; v. 36 nuntiavit autem custos carceris, ilud xai εἰσελθὼν etiam indicat illos rediisse in custodiam verba haec Paulo, quia miserunt magistratus, ut dimittamini; nunc igitur exeuntes ite tn pace. Verum huic modo Paulus non poterat acquiescere; Dei honor et evangelii gloria poscebat, ut praecones iusti et crimine vacui agnoscerentur; id pro neophytis et generatim pro fama nominis christiani erat pernecessarium (Ca/m.). Si simpliciter urbem reliquissent, macula quaedam indelebilis et ipsis et rei christianae apud multos inusta mansisset;
16:37
v. 37 Paulus autem dixit eis per custodem lictoribus responderi iussit et nuntiari praetoribus : caesos nos publice, indemnatos ἀχαταχρίτους ita ut nulla inquisitio culpae, iudicium nullum, nulla condemnatio sententia iudiciali facta praecesserit, homtnes Romanos ὑπάρχοντας quippe qui insuper cives simus romani, quo loquendi módo Silas quoque eam civitatem habuisse dicendus erit; nescio cur aliqui id negent (Caím.) aut dubitent; nam ratio haec, quia alias id de Sila non refertur, est tamen in tanta de Sila rerum paucitate plane infirma, m:serunt in carcerem, et nunc occulte nos eticiunt? non ita, sed veniant,
16:38
v. 38 el ipsi nos eiiciant ἐξαγαγέτωσαν educunto; οὐ γὰρ 1. e. neque enim occulte , ἀλλὰ sed e contra; alii concipiunt οὐ γὰρ, uli saepe in responsis, non profecto (B/.). Triplex crimen erat, ait CÁr., quod Romanos, quod non damnatos, quod publice in carcerem coniecissent. Ad cumulum iniuriae accessit quod occulte sine ulla excusatione et satisfactione eos volebant dimittere. Id utique iam pro ratione muneris Paulus non poterat permittere. Id solum postulat quod plane necessarium erat. Falso rem describit Weizs. non potuisse Paulum ita agere 1. e. prius permittere contra ius flagellationem , quo dein « tanto maiorem satisfactionem » postularet. Ubinam est illa > tanto maioc satisfactio »? num honores, publicam deprecationem facti, decretum in aere incisum et palam expositum ,Lingentem pecuniae vim poposcit? nuntiaverunt autem magistratibus lictores verba haec; timueruntque audito quod Romani essent; nam lege Porcia vetitum erat verberari civem romanum (cf. Liv. 10,9; Valer. Max. 5,1,1. Dionys. halic. 9,39) id quod maxime effert Cicero (in Verrem II, 5,53-57). Asserenti autem Paulo fidem adhibebant, cum eum ex numinis vindicta iam cognoverint virum numini carum neque facile quis ausus fuerit id falso sibi adscribere; Claudius enim, ut Suetonius refert (Claud. 25), securi percussit civitatem usurpantes. Ceteroquin praetores non potuit latere Iudaeorum sat multos civitate romana esse donatos (cf. losephus Antiq. 15,10, 13-19; PAilo Legat. ad Cai. 93; ScAürer 1. c 11 p. 537). Quare non est cur de Sila ea in re dubitetur. Res fusius in altero textu narratur : veniunt praetores cum multis amicis in carcerem et deprecantur eos ut exeant dicentes : ignoravimus vestram conditionem (quae ad vos spectant), quod estis viri iusti; et educentes eos deprecantur : exite ex hac urbe, ne iterum concursent ad nos clamantes contra vos; verum rei summa clare quoque habetur in
16:39
v. 39 et vententes deprecati sunt eos et educentes rogabant , ut egrederentur de urbe; coetus fidelium iam erat constitutus in urbe, ex qua urbe evangelium in vicinas regiones propagari potuit; alias quoque solebat apostolus coetu quodam quasi nucleo constituto ad alias urbes properare; quare nihil obstabat quominus petitioni acquiesceret. Sed non statim neque clam ex urbe excedit; et fidelibus et aliis quoque demonstrari debuit eos non quasi fugitivos urbem reliquisse; v. ₪0 exeuntes autem de carcere introierunt ad Lydiam, proin in domum, ubi commoreri solebant et vísis fratribus consolati sunt eos, narratione quomodo Deus pro causa evangelii testimonium reddiderit, eos quoque in fide confortarunt, et profecti sunt Paulus et Silas certe. Sed cum Timotheus in epistolis ad Thessalonicenses statim ab initio nominetur, poterat videri simul cum Paulo et Sila in fundanda illa ecclesia laborasse. Si ita, tum is quoque profectus est cum Paulo; et Paulus quidem eum misit Thessalonicensibus (1 Thess. 3,9); inde quoque concluseris eum iam notum ipsis fuisse. Lucas remansisse videtur; alias exspectaremus : profecti sumus, quamvis B/. negat eum debuisse recurrere ad primam personam.
16:1
… 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 on the previous journey. …
… Luke (Acts 16:1) presents Timothy as the son of a "faithful Jewish woman," that is, converted to Christianity; her name is found in II Tim. 1:5, where Paul recalls, as an illustrious example, the …
… this seems rather forced; hence, even among the supporters of the south-Galatian destination, others prefer to date the letter from the second apostolic journey, at the beginning of which Paul and Silas visited again the communities of Derbe and Lystra (Acts 16:1) and, in all likelihood, also those of Antioch of Pisidia and Iconium. …
… 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).
… Timothy's mother was married to a Greek, and her son was not circumcised (Acts 16:1-4). L. acquired importance when Augustus founded a military garrison there against the brigands of the neighboring regions. …
I. LIFE. - Religiously educated and initiated into the Holy Scriptures by his mother Eunice and his grandmother Lois (II Tim. 1:5; 3:5), T. was circumcised by Paul, but only to facilitate his work among the Jews, when he took him as a partner in the apostolate (Acts 16:1-3). His conversion to Christianity could have occurred on Paul's first passage through Lycaonia, when T. witnessed the labors and persecutions he endured (II Tim. 3:10 ff.). …
16:2
… At that time, in fact, Timothy was already prominent and esteemed in the community (Acts 16:2).
… In Acts 16:6 Paul and his companions, among whom was Timothy, recently taken on at Lystra (Acts 16:2 ff.), find themselves in the southern territory of the Roman province of Galatia; and to have them pass into the Phrygian and Galatian one means speaking in an ethnographic rather than …
16:4
… divine ordinances contained in the Mosaic law it is found in Jewish Hellenism (III Mach. 1, 3; Josephus, Apologia, 1, 24). In the New Testament the sense is that of ordinance, decree, whether imperial (Lk. 2, 1; Acts 17, 7), or of the Apostles (Acts 16, 4), or Mosaic (Eph. 2, 15; Col. 2, 14). All the preceding meanings are encountered
16:6
In the New Testament A. (Acts 2:9; 4:9; 16:6; 19:10, 22, 26; 20:4, 16, 18; 21:27; 24:19; 27:2; Rom. 16:5; I Cor. 16:9; II Cor. 1:8; II Tim. 1:15; I Pt. 1:1; Apoc. 1-3) denotes the Roman province of A. (constituted in 129 B.C.), …
… In Acts 16:6 and 18:23 the Galatian territory (Γαλατίαν χώρα) is placed alongside the Phrygian, and therefore distinguished from it, which was in part included in the Roman province of Galatia. …
surfaced (Gal. 1:9). But the lacunose character of the narrative of Acts must not surprise us. Paul himself seems to want to insinuate (Gal. 4:13) that the evangelization of the Galatians was occasioned by an illness that would have forced him to modify his itinerary (the impediment of Acts 16:6-7).
… From Pisidian Antioch the three headed north through Phrygia and "the Galatian country" (ibid. 16:6), interpreted by some as practically equivalent to Lycaonia and Pisidia, while others, with better foundation, see in it the authentic region of Galatia (v.). …
… The passage into Europe came about as a result of two interventions of the Holy Spirit (Acts 16:6 ff.), who directed the journey toward Troas, where a Macedonian appeared to Paul in his sleep, imploring his help (Acts 16:9). It was the year 50 or 51: a very important date for the Christianization …
16:7
… Such a principle, in the total Christ, is nothing other than the Holy Spirit himself, several times called in Scripture "the Spirit of Jesus" or "the Spirit of the Son" (Acts 16, 7; Gal. 4, 6). He is therefore, as Pius XII teaches, "this divine principle of life and virtue given by Christ, inasmuch as he constitutes the very source of every gift and created grace... …
16:8
… It is true that if the Galatia traversed by Paul according to Acts 16:8 (second missionary journey) is the territory inhabited by the true Galatians, St. Luke would tell us very little about their evangelization and about the Apostle's subsequent visit …
16:9
II. ECCLESIASTICAL AND CIVIL HISTORY. - The first organized mission to Europe of which there is documented record is the one that St. Paul conducted in Macedonia around the year 50. The decision to go there was taken after clear and repeated signs of the divine will (Acts 16:9). When the Apostle arrived, Macedonia, already a Roman province for two centuries, but for many years troubled by invasions of Thracians, Bessi, and Scordisci, and later thrown into …
… The passage into Europe came about as a result of two interventions of the Holy Spirit (Acts 16:6 ff.), who directed the journey toward Troas, where a Macedonian appeared to Paul in his sleep, imploring his help (Acts 16:9). It was the year 50 or 51: a very important date for the Christianization of the European continent; although there was already in the capital of the Empire, even if Peter had not …
16:10
… The latter, moreover, though well known to the community of Philippi (Act. 16, 10-40), is not named in Philippians. …
(Acts 16:10-40). Around 57 or 58 he again follows Paul from Philippi to Jerusalem, during the third apostolic journey (Acts 21:1-17). He is present at the arrest and imprisonment of Paul (Acts …
With Paul, Silas and Luke went to Macedonia; the latter, when he comes to speak of this journey, suddenly changes the verb from the third to the first person plural (Acts 16:10). Having passed from the Troad to Samothrace and then landed at Neapolis (today Kavala), they reached the nearby Philippi (v.), which had received an important settlement
16:12
… Peter: "what then must we do to be saved?", St. Peter answers: "Do penance and be baptized" (Acts 2:38). When through error the converts receive only the baptism of John, they are rebaptized with the baptism of Jesus Christ (Acts 18:25; 19:5; cf. 10:48; 16:12-15; 22:11-16). In the mind of the first Christians the necessity of baptism was so deeply rooted that the Pastor Hermae extended it even to the righteous of the Old Testament, who would …
… The first city evangelized on the European continent was the important Roman colony of Philippi (ibid. 16:12-15). As at Lystra, so too at Philippi a miracle worked by Paul provided the occasion for stubborn opposition against the missionaries. …
… prided themselves on the title of "Romans" (Acts 16:21); justice was administered by the duumviri iure dicundo, called by Luke (Acts 16:20, 22 etc.) στρατηγοί; who had themselves preceded by lictors (ῥαβδοῦχοι, Acts 16:35, 38). The difficulty arising from Acts 16:12, which would seem to make Philippi the capital of one of the four districts (μερίδες) into which Macedonia had been divided after the Roman conquest, while this
16:13
… 11), and it is still employed in the same sense by Sidonius Apollinaris as a synonym of piscina (Ep., II, 2: PL 58, 473). The deacon Philip baptized the minister of Queen Candace in the water that he found along the route they traveled together (Acts 16, 13-45); St. Justin writes that Baptism is given in a place where there is water (Apol. I, 61: PG 6, 420); likewise Tertullian (De corona, 3: PL 2, 79)
… In the subsequent period, especially in the diaspora, on that day the Jews gathered in prayer in the synagogues, to read the Bible and recite the psalms (cf. Acts 13:14, 15; 15:21; 16:13). However, this liturgical service appears linked to the sabbath day only at a later time, whereas primitive and essential, and always so, is the concept of rest. …
In New Testament times, the Greek term προσευχή = "house of prayer" was used in this sense (cf. Acts 16:13; Philo, Legatio ad Caium, 165; Juvenal, Sat. III, 269; Flavius Josephus, Antiq. …
TARSUS (Ταχάς). - A city of Cilicia (Acts 22:3), on a plain, once fertile, irrigated by the Cydnus, which in ancient times ran through the built-up area and near which the synagogue was probably located (ibid. 16:13). At T. St. Paul was born (ibid. 9:11 etc.), spent his youth, and returned for a time after his conversion, that is, until Barnabas came to look for him to bring him to Antioch (ca. …
16:14
LYDIA. - Name, or nickname, of a woman converted by St. Paul during the third apostolic mission, at Philippi (v.), near the Gangites, where the place of prayer of the Jews was; she then hosted the Apostle with Luke and Silas ("we"); Acts 16:14 ff.
… textile industry, widespread throughout the region since the time of Homer (cf. Iliad, IV, 141 ff.).From this city came the purple merchant Lydia (v.), who hosted the apostle Paul at Philippi after having enthusiastically embraced the Christian religion (Acts 16:14).
16:15
… enim in incerto Dominus reliquit." With him many Greek and Latin Fathers find it expressed in the words: "Misit Deus Spiritum Filii sui in corda vestra" (Gal. 4:6); "Si quis autem Spiritum Christi non habet hic non est eius" (Rom. 8:9; cf. Acts 5:9; 16:15; II Cor. 3:17; Phil. 1:19). In the light of these texts St. Basil wondered how Eunomius could refuse to admit the procession "ab utroque": "Quomodo igitur Spiritus causam Unigenito …
16:16
… Paul, together with Silas, was flogged and imprisoned; but the next day the magistrates, frightened at having inflicted such a penalty on Roman citizens, set them free (ibid. 16:16-39).
… Thess. 2:18). The kingdom of S. stands against the Kingdom of God (Mt. 12:26; Mc. 3:24). But S. and his demons recognize the power of Jesus, the Messiah sent by God to destroy the works of S. and his own (Mc. 1:24, 34; 3:11-15, 23-27; 6:7; I Io. 3:8; cf. Act. 16:16-18), to free his disciples from the world of S. and introduce them into the Kingdom of God (Io. 15:19; 17:12, 14). Salvation consists in being liberated from the dominion of S. (Act. …
16:19
… Paul to Antioch after the Council of the Apostles, and then throughout the second missionary journey (ibid. 15:40). At Philippi he was imprisoned with Paul and then released with marks of deference, because he too enjoyed the right of Roman citizenship (ibid. 16:19-40). At Beroea he was momentarily separated from the Apostle, who was forced to flee, and who from Athens sent word for him to join him as soon as possible; this happened at Corinth (ibid. …
16:20
… masters toward other ideas (common slavery with regard to Christ, 1 Cor. 7:22; danger of a slavery of sin, Rom. 6:6, 16). In politics, a subject constantly avoided, P. does not appear at all the "revolutionary" identified by some contemporary Jews (cf. Acts 16:20, 21; 17:6, 7; 24:5, 12) and by certain modern historians. …
… The city (Colonia Iulia Augusta Philippensis or Philippensium) was governed by the ius Italicum; its citizens prided themselves on the title of "Romans" (Acts 16:21); justice was administered by the duumviri iure dicundo, called by Luke (Acts 16:20, 22 etc.) στρατηγοί; who had themselves preceded by lictors (ῥαβδοῦχοι, Acts 16:35, 38). The difficulty arising from Acts 16:12, which would seem to make Philippi the capital of one of …
16:21
… The city (Colonia Iulia Augusta Philippensis or Philippensium) was governed by the ius Italicum; its citizens prided themselves on the title of "Romans" (Acts 16:21); justice was administered by the duumviri iure dicundo, called by Luke (Acts 16:20, 22 etc.) στρατηγοί; who had themselves preceded by lictors (ῥαβδοῦχοι, Acts 16:35, 38). The difficulty …
16:25
Epistles I-II to the Thessalonians
… beginning of the 2nd apostolic journey, in the first months of 50, St. Paul, after evangelizing Philippi (Acts 16), encountering, as usual, opposition from the Jews who procured for him "sufferings and outrages" (I Thess. 2, 2), set out with Silas (Acts 16, 25-17, 4) toward Thessaly.
16:33
… It is still less probable that the Baptism conferred by Paul in prison, on the jailer of the prison of Philippi and on his whole household, was by immersion (Acts 16:33). The Didache is explicit testimony that Baptism can be administered by pouring water three times on the head (Didache, 7). The Baptism of the sick could only be by aspersion or by …
16:35
… governed by the ius Italicum; its citizens prided themselves on the title of "Romans" (Acts 16:21); justice was administered by the duumviri iure dicundo, called by Luke (Acts 16:20, 22 etc.) στρατηγοί; who had themselves preceded by lictors (ῥαβδοῦχοι, Acts 16:35, 38). The difficulty arising from Acts 16:12, which would seem to make Philippi the capital of one of the four districts (μερίδες) into which Macedonia had been divided after the Roman …
16:37
I. LIFE. - 1. Youth. - By birth P. inherited the right of Roman citizenship (Acts 16:37; 22:25-28) and a deep attachment to the Mosaic Law. He glories in being "a Hebrew, born of Hebrews; as to the Law, a Pharisee" (Phil. 3:5); elsewhere he calls himself "a Pharisee, …
16:40
Paul also went to L.'s house after his release from prison (Acts 16:40). From these passages and from Phil. 4:3, it does not follow what E. Renan thinks, namely that Paul had married L.
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.